Linguistic Gap Analysis
06 — Linguistic Gap Analysis: 1 John (English → Javanese)
Purpose and Scope
This analysis identifies where the Javanese language, as documented in the baseline Romans Language Package, has (a) an established, reusable rendering, (b) a serviceable but doctrinally exposed rendering requiring active fencing against a competing Javanese religious concept, or (c) genuinely no adequate existing term, requiring transliteration or a constructed compound. It covers 1 John in full — chapters 1 through 5 — with 4:7–21 (the “God is Love” pericope) as the theological anchor around which the letter’s argument turns, not as the boundary of analysis. Every chapter is reviewed explicitly in Section E, including chapters that contribute no new terms beyond what earlier chapters already establish.
This document extends, and must never contradict, the Romans baseline translation_memory.json and bible_term_registry.json. Terms fixed in the baseline (Gusti Allah, Gusti Yesus, Roh Suci, Rama, kabeneran, dosa, pitados, kaslametan, Gusti Allah dados manungsa, Sang Mesias, etc.) are reused exactly and are not re-analyzed here except where 1 John introduces a new grammatical construction or doctrinal application of an existing baseline term (e.g., menō “abide” as a new extension of the Incarnation forbidden-substitution logic).
Section A — Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines: the Javanese vocabulary available, its specific weaknesses, and the recommended handling strategy.
1. God is Light and God is Love
| Element | Detail |
|---|---|
| Available terms | pepadhang (light), pepeteng (darkness), katresnan (love) |
| Weaknesses | Javanese has a closer semantic neighbor for “light” — cahya — which is the default word for spiritual radiance in kraton and ascetic contexts (the same wahyu-adjacent radiance the baseline already fences off for grace, calling, and glory). Using cahya would silently import a royal-legitimacy or mystical-attainment frame into “God is light.” For “love,” the dominant everyday Javanese term tresna is saturated with romantic and familial-affection connotations from wayang and popular usage, risking a domesticated, sentimental, or eros-inflected reading of God’s essential nature. |
| Recommended strategy | Retain pepadhang (plain brightness/illumination) over cahya, paired with explicit teaching that this is moral and relational transparency, not mystical or royal radiance. Retain katresnan over tresna as the noun-form abstraction, taught as unconditional, willed, self-giving, God-sourced love — never reciprocal or romantic. Both predicate constructions (“God is light” / “God is love”) must preserve God as grammatical subject and the quality as his nature, never inverted into an abstraction-as-deity reading (which Javanese poetic register can otherwise permit). |
2. Fellowship with God and One Another
| Element | Detail |
|---|---|
| Available terms | patunggilan (fellowship, baseline-fixed at Low risk in Romans); manggon (ngoko) / dedunung (krama) for the new “abide” construction |
| Weaknesses | Patunggilan itself is doctrinally safe but was calibrated in Romans as a general church-life term; in 1 John it becomes the letter’s programmatic topic sentence (1:3) and is grammatically fused throughout with menō (“abide/remain”), a term with no fixed baseline equivalent. The Javanese verb family for indwelling/dwelling (manggon, dedunung) sits immediately adjacent to manunggaling kawula gusti, the kejawen teaching of self-Divine ontological fusion — the single closest doctrinal minefield in the entire letter, since 1 John uses this “abide” language dozens of times in exactly the register kejawen mysticism also uses for spiritual attainment. |
| Recommended strategy | Reuse patunggilan exactly, but elevate its review priority (as already flagged in the registry) given its compounded doctrinal load. For menō, mandate manggon (ngoko) / dedunung (krama) with a standing translator note on every doctrinally weighted occurrence (2:6, 2:24, 2:27-28, 3:24, 4:12-13, 4:15-16) distinguishing personal, covenantal, two-party indwelling communion from ontological merging of essence. This is the single highest-need fencing operation in the whole curriculum. |
3. Confession and Forgiveness of Sin
| Element | Detail |
|---|---|
| Available terms | ngakeni (confess, verb) / pangakuan (confession, noun); ngresiki (cleanse); baseline dosa (sin) |
| Weaknesses | Ngakeni is linguistically adequate but sits close to the syahadat, the fixed Islamic creedal recitation, in a Muslim-majority cultural environment; hearers may default to a one-time formulaic entry-rite reading rather than 1:9’s repeatable, personal, Spirit-enabled acknowledgment of particular sins. Ngresiki (cleanse) must also be fenced against ritual purification performed before slametan meals, where a person or object is made ritually fit for a ceremony — a self-performed rite, whereas 1 John’s cleansing is God’s own unilateral act. |
| Recommended strategy | Retain ngakeni/pangakuan and ngresiki, both taught with explicit contrastive notes: confession is ongoing and particular (not a single creedal formula), and cleansing is God’s act alone (not a human-performed ritual precondition). This doctrine also requires the new Critical term kurban pendamean (propitiation, 2:2; 4:10), which must be actively fenced against sesaji/sajen (ritual offerings to spirits) — see Section B. |
4. Love for the Brethren as Evidence of New Birth
| Element | Detail |
|---|---|
| Available terms | katresnan (love, shared with Doctrine 1); lair saka Gusti Allah (born of God); wiji (Gusti Allah) (seed of God); sedhèrèk (brother); para putraning Gusti Allah (children of God) |
| Weaknesses | Lair saka Gusti Allah sits directly adjacent to titisan, the belief that an ancestor’s or deity’s spiritual quality is reborn in a descendant — already forbidden in the baseline for resurrection, but here extended to a brand-new doctrinal application (regeneration) not covered by Romans. Wiji (seed) independently risks drift toward the popular notion of inherited spiritual potency carried in a family’s pusaka (heirloom) lineage. Sedhèrèk in ordinary usage defaults to biological or village-kin relationship, understating the letter’s exclusively spiritual-family referent. |
| Recommended strategy | Reuse lair saka Gusti Allah with a mandatory translator note distinguishing once-for-all divine begetting from titisan’s recurring, transferable spiritual-quality framework. Anchor wiji strictly to the new-birth doctrine (3:9), never to heirloom or lineage-potency associations. Teach sedhèrèk explicitly as spiritual, not biological or ethnic, kinship at every occurrence in the love-command passages (2:9-11; 3:10-17; 4:20-21). |
5. The Incarnation and Antichrist
| Element | Detail |
|---|---|
| Available terms | Gusti Allah dados manungsa (baseline Incarnation term); Antikristus (transliterated); Sabda Gesang (Word of Life); kaparingaken pratela (manifested) |
| Weaknesses | The baseline Incarnation term is doctrinally sound but in 1 John shifts function from background Christology (as in Romans) to an active confessional litmus test (4:2-3) — every occurrence in this passage carries Critical review weight. Antikristus has no native Javanese equivalent and risks being mapped by hearers onto Dajjal (the Islamic end-time deceiver) or onto villain-figures of Jayabaya-prophecy tradition. Sabda Gesang risks echoing sabda pandhita ratu — a sage-king’s near-magically binding utterance — an echo of the wahyu/kasekten risk family. |
| Recommended strategy | Reuse Gusti Allah dados manungsa exactly, flagging every 4:2-3 occurrence as a Critical confessional unit. Transliterate Antikristus rather than paraphrase, exactly following the Sang Mesias precedent, with explicit catechetical instruction that this is a distinct biblical category, not Dajjal or a Jayabaya figure. Use Sabda Gesang but anchor firmly to the apostolically witnessed, historical, incarnate Christ (1:1-4), not a ruler’s or sage’s inherently potent word. |
6. Assurance of Salvation and Eternal Life
| Element | Detail |
|---|---|
| Available terms | baseline kaslametan (salvation); Juru Kaslametan (Savior); gesang langgeng (eternal life); kekendelan (confidence); paseksen (testimony) |
| Weaknesses | Kaslametan inherits its baseline Critical-risk root-sharing with slametan, the protective ritual meal; 1 John’s repeated assurance language (5:11-13) intensifies rather than reduces this risk, since the letter’s whole rhetorical strategy is to give confident, settled certainty — precisely the opposite of the anxious, repeat-as-needed logic of ritual protection. Gesang langgeng must also be fenced against cyclical rebirth/afterlife-continuation concepts, including any residual Hindu-Buddhist samsara echo and the kejawen notion of ancestral spirits persisting in the unseen realm through ongoing slametan maintenance. |
| Recommended strategy | Retain kaslametan and Juru Kaslametan with the mandatory translator note on every Critical-risk occurrence (per baseline instruction), intensified here because 1 John’s assurance doctrine directly confronts the anxious-repetition logic of the ritual meal. Retain gesang langgeng, explicitly taught as a definite, once-given, unending possession — not a cycle requiring ongoing ritual maintenance. |
7. Overcoming the World
| Element | Detail |
|---|---|
| Available terms | jagad (world, created/neutral sense); donya (world, fallen/hostile sense); ngasoraken (overcome) |
| Weaknesses | English “world” collapses two senses that Javanese must keep distinct: the created realm God loves (4:9, 14, 17) and the hostile value-system believers overcome (2:15-17; 5:4-5, 19). Collapsing both into a single Javanese term would either make God’s love sound narrowly cosmic-neutral or make the created world itself sound intrinsically evil. Ngasoraken (overcome/subdue) must also be fenced against the ascetic-achievement framework of tapa/tirakat (spiritual discipline) and kasekten (accumulated spiritual potency), since Javanese religious vocabulary strongly associates “overcoming” or “subduing” forces with earned mystical power. |
| Recommended strategy | Maintain the jagad/donya split as two distinct registry entries keyed to context, never merged. Teach ngasoraken (donya) explicitly as victory accomplished through faith in Christ’s finished work (5:4-5), not through ascetic accumulation of potency. |
8. Testing the Spirits
| Element | Detail |
|---|---|
| Available terms | mriksa roh-roh (testing the spirits); baseline Roh Suci (Holy Spirit); nabi palsu (false prophets); jebadan (Roh Suci) (anointing) |
| Weaknesses | This is the doctrine with the highest concentration of Javanese folk-religious semantic overlap in the entire letter. “Testing spirits” maps directly onto the cultural role of the dukun (folk healer/diviner), who discerns, negotiates with, or exorcises spirit categories (dhemit, lelembut, danyang) through ritual means. Without deliberate fencing, 4:1 could be heard as an instruction in spirit-discernment craft rather than a doctrinal test. Jebadan (Roh Suci) (anointing) risks drifting toward kasekten, since the Spirit’s teaching presence could otherwise be read as a possessed or transferable spiritual potency, exactly the pattern already forbidden in the baseline for grace and power of God. |
| Recommended strategy | Render 4:1 as mriksa roh-roh, but every occurrence must carry an explicit reframing note: this is a doctrinal/christological test (does the teaching confess Jesus Christ come in the flesh?), never a supernatural sensing, exorcism, or negotiation ritual. Reuse jebadan (Roh Suci) with the anointing given equally to every believer, never an earned or transferable potency. |
Section B — Missing Vocabulary vs. Crowded Semantic Neighborhoods
B.1 Genuinely Missing Vocabulary (no adequate existing Javanese term)
These concepts have no ready native Javanese lexical equivalent and require either a constructed compound (already proposed in the core glossary) or transliteration:
| Concept | Gap | Resolution |
|---|---|---|
| Antichrist (ἀντίχριστος) | No native term names this specific biblical category; the closest cultural analogues (Dajjal, Jayabaya-villain figures) belong to entirely different theological systems. | Transliterate: Antikristus. |
| Propitiation (ἱλασμός) | Javanese has vocabulary for spirit-appeasement offerings (sesaji/sajen) but no term for a God-initiated, unrepeatable, once-for-all atoning sacrifice — the reverse causal direction. | Construct compound: kurban pendamean, explicitly taught against the sesaji frame. |
| Advocate (παράκλητος, of Christ) | No existing term isolates “exclusive heavenly legal defender before the Father” from the general vocabulary of prayer-mediation or grave-intercession. | Construct compound: Pembela ing ngarsanipun Rama. |
| Anointing as universal Spirit-gift (χρῖσμα) | The only readily available vocabulary for received spiritual empowerment (kasekten) denotes earned or possessed potency, the opposite of the doctrine. | Construct compound retaining the Spirit explicitly: jebadan (Roh Suci). |
| Perfected love (τελειόω, of love reaching relational fullness) | The only established Javanese term for “perfection” (kasampurnan) denotes self-attained mystical/ascetic completeness — already forbidden for righteousness in the baseline, and equally wrong here. | Construct compound: kaganepan (n.) / digenepi (vb.) / katresnan ingkang genep (adj. phrase). |
| Abide/remain in mutual indwelling sense (μένω) | Ordinary Javanese dwelling verbs (manggon, dedunung) are semantically adequate but carry no built-in fence against manunggaling kawula gusti; the gap is not lexical but doctrinal-boundary marking. | Use existing verbs but mandate a standing translator note at every doctrinally weighted occurrence (see Section A.2 and Section D below). |
B.2 Crowded Semantic Neighborhoods (existing term, but competing meaning nearby)
These are cases where a usable Javanese word exists and must be used, but sits close enough to a live competing concept that active fencing (translator notes, explicit contrastive teaching) is mandatory at every doctrinally weighted occurrence:
| Javanese term | Doctrinal use | Competing neighbor | Fencing required |
|---|---|---|---|
| manggon / dedunung | Abide/remain (mutual indwelling) | manunggaling kawula gusti (kejawen self-Divine fusion) | Highest priority in the entire book — see Section D, Rank 1. |
| lair saka Gusti Allah | Born of God (regeneration) | titisan (ancestor/deity spiritual quality reborn in a descendant) | Mandatory note at every occurrence (2:29; 3:9; 4:7; 5:1,4,18). |
| kaslametan / Juru Kaslametan | Salvation / Savior | slametan (protective ritual meal) | Mandatory note at every Critical-risk occurrence, per baseline instruction, intensified by 1 John’s assurance emphasis. |
| pepadhang | God is Light | cahya (mystical/royal radiance, wahyu-adjacent) | Explicit note that this is moral transparency, not radiance-legitimacy. |
| katresnan | God is Love / love command | tresna (romantic/familial affection) | Explicit note keeping the term unconditional and willed, never sentimental or reciprocal. |
| ngakeni | Confession (of sin and of Christ) | syahadat (Islamic creedal recitation) | Explicit note: repeatable, particular, Spirit-enabled acknowledgment, not a fixed one-time formula. |
| ngresiki | Cleanse | ritual purification before slametan | Explicit note: God alone is the cleansing agent. |
| mriksa roh-roh | Testing the spirits | dukun-style spirit discernment/exorcism | Explicit note: a doctrinal/christological test, not supernatural sensing. |
| jebadan (Roh Suci) | Anointing | kasekten (earned/possessed potency) | Explicit note: given equally to every believer by grace, never earned or transferable. |
| wiji (Gusti Allah) | Seed of God | pusaka heirloom-potency lineage concept | Explicit note: strictly a new-birth doctrine, not inherited family potency. |
| sedhèrèk | Brother (fellow believer) | biological/ethnic/village kinship | Explicit note: spiritual family in Christ, not biological or communal kin. |
| Sabda Gesang | Word of Life | sabda pandhita ratu (sage-king’s binding word) | Explicit note: the historical, apostolically witnessed Christ, not an inherently potent utterance. |
| donya | World (fallen sense) | none doctrinally competing, but risk of collapse with jagad (world, neutral sense) | Keep the two senses lexically distinct; never interchange. |
| ngasoraken | Overcome (the world) | tapa/tirakat + kasekten (ascetic-earned power) | Explicit note: victory through faith in Christ, not accumulated spiritual potency. |
| kaganepan / digenepi | Perfected love | kasampurnan (ascetic self-perfection) | Explicit note: relational fullness in community, God’s action, never individually achieved. |
Section C — Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Antichrist | Transliterate (Antikristus) | No native Javanese category matches; paraphrase risks either flattening the term into generic “false teacher” language or accidentally importing Dajjal/Jayabaya-villain associations. Follows the precedent set by Sang Mesias against Satrio Piningit. |
| Amen, Hallelujah (where they occur in liturgical framing of the study material, not 1 John’s Greek text itself) | Transliterate (Amin, Haleluya) | Per baseline transliteration standards; no change needed for this curriculum. |
| Abba (not present as a standalone term in 1 John, but retained across curriculum for consistency where the Spirit-adoption theme is cross-referenced to Romans 8) | Transliterate, per baseline | Consistency rule; no independent 1 John occurrence requires new decision. |
| Propitiation (ἱλασμός) | Paraphrase as compound (kurban pendamean) | A transliterated Greek loanword would be theologically opaque to the target audience with no existing liturgical foothold (unlike Mesias or Kristus, which are already established loanwords in Javanese Christian usage). A compound built from existing sacrificial vocabulary, actively fenced against sesaji, communicates the concept while remaining teachable. |
| Advocate (παράκλητος, applied to Christ in 2:1) | Paraphrase as compound (Pembela ing ngarsanipun Rama) | No single Javanese word carries “legal defender before the Father”; a bare transliteration (Paraklit) would be theologically inert without extensive explanation and risks confusion with the Holy Spirit’s own Paraclete title used elsewhere in the Johannine corpus (John 14-16), which is out of scope for 1 John but a live cross-reference risk. The descriptive compound avoids this ambiguity. |
| Word of Life (ὁ λόγος τῆς ζωῆς) | Paraphrase using established register (Sabda Gesang) | Sabda is already an established term in Javanese Christian usage for divine utterance; a bare transliteration of “Logos” has no traction in this target audience and would require as much explanatory scaffolding as the paraphrase, without the paraphrase’s existing liturgical familiarity. |
| Anointing (χρῖσμα) | Paraphrase with explicit Spirit-anchor (jebadan (Roh Suci)) | Jebadan alone (a loan-adjacent term for anointing with oil) would leave the doctrine’s Spirit-source ambiguous and vulnerable to a kasekten reading; anchoring the Spirit explicitly in the compound is required, not optional. |
| Perfected love (τελειόω) | Construct native compound, reject transliteration | Greek “teleioō” has no devotional footprint in Javanese Christian usage; a constructed native compound (kaganepan/digenepi) rooted in existing “completeness” vocabulary, deliberately distanced from kasampurnan, is more teachable than an opaque loanword. |
| Messiah, Christ (already baseline-fixed) | Transliterate, per baseline (Sang Mesias / Kristus) | Reused exactly; no new decision required. |
General principle applied: transliteration is preferred only where (a) the concept has zero adequate native lexical or compound option, and (b) a precedent already exists in established Javanese Christian usage for transliterating proper theological names (Mesias, Kristus, Antikristus fits this pattern as a proper-noun-like category label). Paraphrase compounds are preferred where the concept is describable through existing vocabulary combinations that can be actively fenced against a specific competing folk-religious frame, since compounds carry inherent explanatory content a bare loanword does not.
Section D — Ranked List of Highest-Risk Ambiguities in 1 John
Ranked by combined severity (doctrinal centrality × proximity to a live competing Javanese religious concept × frequency of occurrence):
-
Abide/remain (μένω → manggon/dedunung) vs. manunggaling kawula gusti. The single highest risk in the curriculum. Used dozens of times as the letter’s core relational-communion vocabulary (2:6,10,14,17,19,24,27-28; 3:6,9,14-15,17,24; 4:12-13,15-16), in exactly the register kejawen mysticism uses for self-Divine fusion through spiritual attainment. Frequency plus doctrinal centrality plus semantic proximity make this the top-priority fencing target for Phase 2.
-
Salvation/Savior (kaslametan / Juru Kaslametan) vs. slametan ritual meal. Already Critical in the baseline, but 1 John’s climactic assurance passage (5:11-13) intensifies the risk: the letter’s rhetorical goal is settled, non-repeating certainty, the theological opposite of the anxious, repeatable protective ritual sharing the same root word. Every occurrence requires the mandatory translator note; omitting it here is more doctrinally damaging than in Romans because assurance is 1 John’s explicit topic.
-
Confession of Christ (ngakeni, 4:2-3, 4:15) vs. syahadat. This is the letter’s doctrinal test for distinguishing the Spirit of God from the spirit of antichrist — structurally the hinge of the “Testing the Spirits” doctrine. A hearer defaulting to the Islamic creedal-recitation frame would flatten a personal, Spirit-enabled confession of a specific truth-claim about Christ’s incarnation into a generic formulaic religious identity marker.
-
Testing the spirits (mriksa roh-roh, 4:1) vs. dukun-style spirit discernment. The entire doctrine risks being absorbed into an existing, culturally vivid folk practice (discerning/negotiating with dhemit, lelembut, or danyang) unless every occurrence is explicitly reframed as a doctrinal/christological test rather than a supernatural-sensing exercise.
-
Born of God / new birth (lair saka Gusti Allah) vs. titisan. A new extension of an existing baseline forbidden-substitution (previously fixed only for resurrection) into an entirely new doctrinal domain (regeneration), used as the letter’s repeated proof-of-new-birth refrain (2:29; 3:9; 4:7; 5:1,4,18). Risk of a hearer understanding new birth as an ancestor’s or deity’s spiritual quality being reborn in a later figure, rather than a definitive, non-transferable act of God in the individual believer.
-
God is Light / God is Love word-order inversion (Gusti Allah menika pepadhang / katresnan). Javanese predicate-nominative constructions and poetic register can permit reading the predicate as the deified subject (“Light is God,” “Love is God”), especially given Javanese literary tradition’s comfort with abstracted, personified virtues. Both essence-declarations (1:5; 4:8,16) require deliberate grammatical care to keep God as the fixed subject.
-
Propitiation (kurban pendamean, 2:2; 4:10) vs. sesaji/sajen. High doctrinal centrality (this is the letter’s only explicit atonement-mechanism vocabulary) combined with a culturally vivid and still-practiced competing ritual-offering framework whose causal direction (human-initiated appeasement) is the precise inverse of the doctrine (God-initiated, unrepeatable sacrifice).
-
Anointing (jebadan (Roh Suci), 2:20, 2:27) vs. kasekten. Every believer’s equal possession of Spirit-given teaching capacity risks being read as a variably distributed, earnable, or transferable spiritual potency — the same risk pattern the baseline already fixed for grace and power of God, but here applied to an entirely new pneumatological claim (universal lay anointing) with no direct Romans precedent.
-
Perfected love (kaganepan/digenepi, 4:12,17,18) vs. kasampurnan. A book-specific extension of the baseline’s righteousness-related prohibition into love-doctrine; risk is somewhat mitigated by the availability of a genuinely distinct compound (kaganepan) rather than reuse of an existing crowded word, but remains high because “perfection” language is one of the most theologically loaded fields in Javanese mystical vocabulary generally.
-
World: created (jagad) vs. fallen (donya) sense-collapse. Lower individual severity than the items above, but a real risk of translator inconsistency across the many occurrences of κόσμος (2:15-17; 4:9,14,17; 5:4-5,19), since English “world” does not mark the distinction and a translator working quickly could default to one Javanese term throughout, either sanctifying the fallen world-system or making God’s saving love sound narrowly restricted.
Section E — Full-Book Chapter Coverage Confirmation
| Chapter | New load-bearing vocabulary contributed | Coverage note |
|---|---|---|
| 1 John 1 | Fellowship (patunggilan, elevated weight), Word of Life (Sabda Gesang), Light/Darkness (pepadhang/pepeteng), Confession of sin (ngakeni), Cleanse (ngresiki), Sin (dosa, baseline reuse) | Fully analyzed; foundational doctrinal vocabulary for chapters 2-5 introduced here. |
| 1 John 2 | Advocate (Pembela ing ngarsanipun Rama), Propitiation (kurban pendamean), Commandment (pepakon), World-fallen (donya), Antichrist (Antikristus), Abide/remain (manggon/dedunung, first sustained use), Anointing (jebadan (Roh Suci)), Righteousness/righteous (kabeneran, baseline reuse), Children/paidion pastoral address | Fully analyzed; introduces the highest-risk term (abide) and two of the three genuinely missing-vocabulary items (Advocate, Propitiation). |
| 1 John 3 | Born of God (lair saka Gusti Allah), Seed of God (wiji (Gusti Allah)), Children of God (para putraning Gusti Allah, birth-image), Manifested (kaparingaken pratela), Love for the brethren (katresnan applied to sedhèrèk), Confidence (kekendelan) | Fully analyzed; the new-birth and brotherly-love doctrinal cluster is concentrated here. |
| 1 John 4 (core passage, 4:7-21) | God is Love (katresnan as divine essence), Incarnation/confession test (Gusti Allah dados manungsa + ngakeni, Critical), Testing the spirits (mriksa roh-roh), False prophets (nabi palsu), World-created sense (jagad), Savior (Juru Kaslametan), Perfected love (kaganepan/digenepi), Fear (ajrih/wedi), Confidence (kekendelan, reinforced) | Fully analyzed as the theological anchor; carries the single densest concentration of Critical-risk terms in the letter. |
| 1 John 5 | Faith overcoming the world (pitados + ngasoraken (donya)), Testimony (paseksen), Eternal life (gesang langgeng), The evil one (Iblis/Sétan), Idols (brahala), reinforcement of Born of God and Abide | Fully analyzed; closes the assurance argument and the overcoming-the-world doctrine, with no new terms outside those already surfaced in chapters 1-4. |
No chapter is silently omitted. Chapters 1-3 establish the letter’s core vocabulary; chapter 4 (containing the core passage) is the doctrinal and lexical-risk density peak; chapter 5 consolidates and closes the argument without introducing further genuinely new theological vocabulary beyond what is already registered.
This analysis must be read alongside 08_core_glossary.md and the extended bible_term_registry.json before Phase 1 Step 2 formally registers Section 2 terms into an updated translation_memory.json and doctrine_risk_registry.json for 1 John.