Linguistic Gap Analysis
06 — Linguistic Gap Analysis: 1 John
1. Purpose and Method
1 John is theologically dense but lexically compact — five short chapters recycling a small set of key terms at very high frequency (ἀγάπη ~40x for the whole book, μένω 24x, γεννάω ἐκ τοῦ θεοῦ 10x, κόσμος 23x). This concentration means that a small number of Kannada word-choices carry disproportionate doctrinal weight across the whole letter. This step catalogs, for every doctrine in the curriculum:
- What Kannada vocabulary is available (existing Christian usage, general religious usage, or coinable compounds).
- Where that vocabulary is weak — either because Kannada has no precise equivalent (a true gap) or because the available word is already heavily “occupied” by a neighboring religious tradition’s technical sense (a crowded neighborhood requiring a fence).
- The recommended strategy: reuse baseline, coin a compound, transliterate, or gloss with a mandatory translator note.
This document assumes translation_memory.json and bible_term_registry.json (Romans baseline)
as fixed and non-contradictable, and treats analysis/08_core_glossary.md as the working proposal
set for the 58 new/extended 1 John terms, which this analysis now stress-tests for gaps and
collisions.
2. Doctrine Vocabulary Matrix
| Doctrine | Available Kannada term(s) | Weaknesses | Recommended strategy |
|---|---|---|---|
| God is Light and God is Love | ಬೆಳಕು (light), ಕತ್ತಲೆ (darkness), ಪ್ರೀತಿ (love) | ಬೆಳಕು collides with Lingayat jyotirlinga (Shiva’s light-form) and pan-Hindu jñāna-as-light-dispelling-avidyā imagery; ಪ್ರೀತಿ is unmarked for the being-defining “God IS love” copula-identity claim (Kannada happily reads ಪ್ರೀತಿ as one attribute among many, as in Shakta traditions where compassion is one facet of the goddess) | Reuse both terms as plain, established Kannada words (no exotic coinage — a coinage would draw MORE attention to the wrong cultural frame, not less); anchor meaning through mandatory translator notes at first occurrence (1:5; 4:8,16) tying ಬೆಳಕು strictly to moral truthfulness (1:6-10) and ಪ್ರೀತಿ strictly to God’s self-giving nature, not one attribute among several |
| Fellowship with God and One Another | ಅನ್ಯೋನ್ಯತೆ (fellowship), ನೆಲೆಗೊಂಡಿರುವುದು (abide) | ಅನ್ಯೋನ್ಯತೆ is baseline-safe (low risk); ನೆಲೆಗೊಂಡಿರುವುದು is the letter’s highest-frequency NEW term and its highest-risk gap — Kannada has no ready-made word for “mutual, reciprocal, non-merging indwelling between two distinct persons” that isn’t already claimed by a merger-theology | REUSE ಅನ್ಯೋನ್ಯತೆ (baseline exactly); coin/fix ನೆಲೆಗೊಂಡಿರುವುದು (“to be settled/established-in-place”) as the standing rendering for μένω, with mandatory translator note at every occurrence distinguishing it from Aikya-merger and Advaitic ātman-Brahman identity |
| Confession and Forgiveness of Sin | ಪಾಪಗಳನ್ನು ಒಪ್ಪಿಕೊಳ್ಳುವುದು (confess sin), ಕ್ಷಮಿಸು (forgive), ಶುದ್ಧೀಕರಿಸುವುದು (cleanse), ರಕ್ತ (blood), ಪ್ರಾಯಶ್ಚಿತ್ತ ಬಲಿ (propitiation), ಮಧ್ಯಸ್ಥಗಾರ (advocate) | ಪ್ರಾಯಶ್ಚಿತ್ತ alone is a true crowded-neighborhood risk (standard Hindu term for self-performed penance/expiation — exact reversal of the doctrine’s divine-initiative logic); ರಕ್ತ collides with Shakta/folk blood-sacrifice practice (repeated propitiatory offering vs. one completed self-sacrifice) | Compound ಪ್ರಾಯಶ್ಚಿತ್ತ with ಬಲಿ and frame grammatically as God’s own sent initiative (never as something the sinner performs); pair ರಕ್ತ consistently with ಯೇಸುವಿನ (Jesus’s) to keep the referent singular and completed, never a repeatable rite |
| Love for the Brethren as Evidence of New Birth | ದೇವರಿಂದ ಹುಟ್ಟಿದವರು (born of God), ದೇವರ ಮಕ್ಕಳು (children of God), ದೇವರ ಬೀಜ (seed of God), ಸಹೋದರ (brother) | ದ್ವಿಜ (“twice-born,” caste-restricted upanayana second birth) is a dangerous false-cognate neighbor for “born of God” that a Sanskrit-literate reader could subconsciously supply; ಆತ್ಮ-as-innate-divine-spark (Vedantic) threatens ದೇವರ ಬೀಜ’s sense of an implanted, faith-conditioned new principle rather than a universal human endowment | Never use ದ್ವಿಜ or gloss near it; explicit translator note on ದೇವರ ಬೀಜ distinguishing implanted-by-new-birth from innate-by-nature; keep ದೇವರ ಮಕ್ಕಳು and ದೇವರಿಂದ ಹುಟ್ಟಿದವರು tightly cross-referenced so the doctrine reads as one coherent picture, not two competing metaphors |
| The Incarnation and Antichrist | ದೇಹಧಾರಣೆ (incarnation, baseline), ಶರೀರದಲ್ಲಿ ಬಂದ (come in the flesh), ಕ್ರಿಸ್ತ ವಿರೋಧಿ (antichrist), ಒಬ್ಬನೇ ಮಗ (only Son) | No true lexical gap here — the risk is entirely a crowded neighborhood: ಅವತಾರ is the single most dangerous available “easy” word a translator or back-translator might unconsciously reach for, especially given Udupi’s dominant regional Haridasa Krishna-bhakti culture | Absolute forbidden-term enforcement (already in baseline); reinforce with translator note at 1 John 4:2-3 specifically, since this passage (unlike Romans) makes the incarnation itself the explicit doctrinal test-criterion, raising the stakes of any softening |
| Assurance of Salvation and Eternal Life | ನಿತ್ಯಜೀವ (eternal life), ಭರವಸೆ (confidence), ನ್ಯಾಯತೀರ್ಪಿನ ದಿನ (day of judgment) | ನಿತ್ಯಜೀವ has no ready single-word Kannada synonym danger, but the doctrine of “settled confidence now” has no natural Kannada devotional analogue — most available devotional vocabulary (bhakti’s assured election by a chosen deity’s grace, or Lingayat’s incremental shatsthala confidence) frames assurance as progressive, not a present, complete possession | Pair ಭರವಸೆ consistently with explicit temporal markers (“ಈಗಲೇ,” now already) in translator guidance to Phase 2, foreclosing an incremental-attainment reading |
| Overcoming the World | ಜಯಿಸುವುದು (overcome), ಲೋಕ (world), ನಂಬಿಕೆ (faith, baseline) | This is 1 John’s most Karnataka-specific NEW collision, absent from the Romans baseline entirely: ಜಯಿಸುವುದು is the ordinary Kannada verb also used for the Jina (“Conqueror”) category central to Karnataka’s substantial Digambara Jain heritage (Shravanabelagola, Moodbidri, Karkala) — ascetic self-conquest of karma through renunciation | Mandatory translator note at every occurrence of ಜಯಿಸುವುದು in 1 John 5, explicitly naming the contrast: victory is the gift that accompanies new birth and is exercised through faith, not an ascetic achievement earned through renunciation |
| Testing the Spirits | ಆತ್ಮ / ಆತ್ಮಗಳು (spirit/spirits, generic), ಪರೀಕ್ಷಿಸಿರಿ (test), ಪವಿತ್ರಾತ್ಮ (Holy Spirit, baseline) | Severe crowded-neighborhood risk: ಆತ್ಮ is the standard Kannada/Sanskrit term for ātman, the individual self/soul central to Advaita Vedantic philosophy (ultimately identical with Brahman) — a reader could easily hear 4:1’s “test the spirits” as “examine your inner consciousness” rather than “discern which external teachers/teachings are truly from God” | Lower-case, never-capitalized ಆತ್ಮ reserved strictly for this generic/plural sense; ಪವಿತ್ರಾತ್ಮ reserved strictly for the Holy Spirit; mandatory translator note at every occurrence in 4:1-6 naming the external-teacher-discernment sense explicitly and ruling out the philosophical-self reading |
3. Missing Vocabulary vs. Crowded Semantic Neighborhoods
3.1 True gaps (no adequate existing Kannada word; compound coinage required)
| Concept | Gap description | Resolution |
|---|---|---|
| μένω / abide (mutual, non-merging indwelling) | Kannada has words for staying, remaining, dwelling in a place (ಉಳಿ, ಇರು) but none carrying the New Testament’s mutual-personal-communion sense without either sounding like mere physical residence or drifting toward merger-language | ನೆಲೆಗೊಂಡಿರುವುದು (“to be settled/firmly established”) selected as the least contaminated option; requires sustained translator-note reinforcement across all ~24 occurrences, since no single Kannada word alone can carry this freight |
| χρῖσμα / anointing (internal, universal, non-ritual) | Kannada’s only readily available anointing vocabulary (ಅಭಿಷೇಕ) is entirely occupied by external ceremonial anointing of images/dignitaries; there is no existing word for “an internal teaching endowment given to every believer” | Retain ಅಭಿಷೇಕ (no better native option exists) but treat every occurrence as a mandatory-gloss term, explicitly stating “internal, given to every believer, not an external rite” |
| ἱλασμός / propitiation (God-initiated, once-for-all) | No single Kannada word conveys both “wrath-satisfying sacrifice” and “provided by God himself” simultaneously | Compound coinage: ಪಾಪಗಳಿಗೆ ಪ್ರಾಯಶ್ಚಿತ್ತ ಬಲಿ, always used with a verb of divine sending (ಕಳುಹಿಸಿದನು) in the same sentence to lock the initiative onto God |
| τέκνα θεοῦ vs υἱοθεσία (organic sonship vs. legal adoption, held together) | Kannada’s ದತ್ತು ಪುತ್ರತ್ವ (adoption) and ದೇವರ ಮಕ್ಕಳು (children) are two separate coinages with no linking term showing they describe one reality from two angles | No new coinage needed; Phase 2 translator guidance should require a standing cross-reference note wherever both appear in close proximity (esp. 1 John 3:1-2, cf. Romans 8:15-17) |
3.2 Crowded semantic neighborhoods (adequate word exists but is contested territory; fencing required)
| Kannada term | Doctrine at risk | Competing tradition/sense | Fencing strategy |
|---|---|---|---|
| ಬೆಳಕು (light) | God is Light | Lingayat jyotirlinga; pan-Hindu jñāna-as-illumination | Anchor to moral truthfulness (1:6-10) via translator note at 1:5 |
| ಆತ್ಮ (spirit, generic) | Testing the Spirits | Advaita Vedantic ātman | Reserve strictly for external teacher/teaching discernment; never capitalize; note at every 4:1-6 occurrence |
| ಅಭಿಷೇಕ (anointing) | Incarnation/Antichrist; assurance | Mahamastakabhisheka and deity-image ritual anointing | Gloss as internal/universal/non-ritual at every occurrence |
| ವಿಗ್ರಹ (idols) | Assurance/closing exhortation | Karnataka’s dominant temple mūrti-pūjā tradition; partial Lingayat convergence via ishtalinga rejection of temple idols (itself still a mediating object) | Theologian-mandatory pastoral note distinguishing 1 John’s total exclusion of ANY mediating object from the Lingayat’s partial, object-retaining reform |
| ಜಯಿಸುವುದು (overcome) | Overcoming the World | Digambara Jain Jina (“Conqueror”) category | Note contrasting gift/faith-grounded victory with ascetic self-conquest |
| ಪ್ರೀತಿ (love) | God is Light and God is Love | Haridasa madhurya-bhakti romantic devotional love (closer risk: readers importing ಪ್ರೇಮ associations even though ಪ್ರೀತಿ itself is used, not ಪ್ರೇಮ); Shakta multi-attribute goddess framing | Note at 4:8,16 establishing identity-claim (being-defining), not attribute-among-attributes |
| ಪ್ರಾಯಶ್ಚಿತ್ತ (root within ಪ್ರಾಯಶ್ಚಿತ್ತ ಬಲಿ) | Confession and Forgiveness | Self-performed Hindu expiatory penance (fasting, pilgrimage, ritual bathing) | Never leave ಪ್ರಾಯಶ್ಚಿತ್ತ unbound from ಬಲಿ; always paired with divine-sending grammar |
| ರಕ್ತ (blood) | Confession and Forgiveness | Shakta/folk repeated animal blood-sacrifice to village deities and Chamundeshwari | Always bind to ಯೇಸುವಿನ (Jesus’s) and to completed-past-tense verbs, never repeatable-rite framing |
| ದ್ವಿಜ-adjacent territory around “born of God” | Love for the Brethren/New Birth | Caste-conditioned “twice-born” upanayana status | Never use ದ್ವಿಜ or any near-cognate; reinforce universal, faith-based, caste-free scope in translator notes |
| ಲೋಕ (world, dual sense) | Overcoming the World / Incarnation | Hindu cosmological multiple-lokas; Vedantic māyā-as-illusion | Disambiguate the two 1 John senses (loved-by-God object vs. system-not-to-be-loved) contextually at every occurrence, never conflating with an illusion-to-be-transcended reading |
4. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| ἀντίχριστος (antichrist) | Paraphrase/compound (ಕ್ರಿಸ್ತ ವಿರೋಧಿ), not transliteration | A transliterated “ಆಂಟಿಕ್ರೈಸ್ತ” would be doctrinally opaque to first-time readers; the transparent Kannada compound (“opponent of Christ”) correctly names a specifically christological error rather than risking assimilation to generic Puranic demon-antagonist vocabulary (ಅಸುರ/ರಾಕ್ಷಸ), which a transliteration might tempt a lay reader to mentally supply as gloss anyway |
| παράκλητος (advocate, 2:1) | Paraphrase (ಮಧ್ಯಸ್ಥಗಾರ), built on baseline’s ಮಧ್ಯಸ್ಥಿಕೆ root, not transliteration | Consistency with established Romans-baseline intercession vocabulary is judged more valuable than a fresh transliterated loanword (contrast: John 14-16’s παράκλητος = Holy Spirit “Comforter/Counselor,” a related but distinct sense outside this curriculum’s scope — flagged for cross-document harmonization in Phase 2 when John’s Gospel is processed) |
| χρῖσμα (anointing) | Reuse existing Kannada word ಅಭಿಷೇಕ (not a new transliteration, not a paraphrase) | No transliteration would clarify the concept better than the existing (if contested) Kannada word; the risk is managed through mandatory glossing, not through inventing new vocabulary that would itself need its own explanation |
| μονογενής (only Son) | Paraphrase/compound (ದೇವರ ಒಬ್ಬನೇ ಮಗ), not transliteration | Combines with the baseline’s ದೇವರ ಮಗ; a transliterated “ಮೊನೊಜೆನೆಸ್” would be unintelligible and would forfeit the chance to explicitly exclude the daśāvatāra (“one of several avatars”) reading through the word ಒಬ್ಬನೇ (“only/singular one”) |
| Abba-style intimacy terms | Not applicable in 1 John (no Abba occurrence in this letter) | Noted for completeness; the Romans baseline’s ಅಬ್ಬಾ transliteration policy remains available but unused here |
| ἱλασμός (propitiation) | Paraphrase/compound (ಪಾಪಗಳಿಗೆ ಪ್ರಾಯಶ್ಚಿತ್ತ ಬಲಿ), not transliteration | A transliterated loanword has no existing Kannada Christian precedent for this term and would need immediate paraphrase-glossing anyway; better to build the paraphrase directly into the standing term |
| ”Amen,” proper names, etc. | Transliterate per Romans baseline standard (ಆಮೆನ್, ಯೇಸು, ಕ್ರಿಸ್ತ, ಪೌಲ-style names where they recur) | No 1 John-specific deviation from the established baseline transliteration table; this letter introduces no new proper names requiring a fresh transliteration decision |
| κόσμος (world) | Reuse existing word ಲೋಕ, not transliteration or new coinage, in both senses | Coining two separate Kannada words for the two senses (loved-object vs. system-to-overcome) would fragment consistency with the wider NT corpus (Romans, John’s Gospel) where ಲೋಕ is already the working term; disambiguation is handled through context and translator notes, not through vocabulary splitting |
5. Ranked List of Highest-Risk Ambiguities in 1 John
Ranked by (a) doctrinal centrality, (b) frequency in the letter, and (c) strength/proximity of the competing Karnataka religious-semantic neighbor.
-
μένω / �ನೆಲೆಗೊಂಡಿರುವುದು (“abide/remain”) — Highest combined risk: highest frequency of any new term (24x; 6x in the core passage 4:7-21 alone), zero existing perfect Kannada equivalent, and TWO distinct competing frameworks (Veerashaiva Aikya-merger AND Advaitic ātman-Brahman identity) both pulling toward the same wrong reading — total identity-dissolution rather than mutual, personal, non-merging communion. Mandatory theologian review at every occurrence.
-
πνεῦμα generic / ಆತ್ಮ (“spirit(s)”, 4:1-6) — Same word-root risk as #1 compounded by a second major philosophical tradition (Advaita ātman); the entire “test the spirits” pericope could be silently reread as an exercise in inward self-examination rather than external doctrinal discernment. High risk of the error being invisible to a monolingual back-translation reviewer who is not alert to the Vedantic technical sense.
-
κόσμος / ಲೋಕ (dual sense, “world”) — The single Kannada word must carry two opposite moral valences (God’s redeeming love-object at 4:9 vs. system to renounce at 2:15) in a culture with its own multi-loka cosmology and māyā-illusion framework; misreading either direction damages a different doctrine (either the universal scope of God’s love, or the seriousness of worldliness).
-
νικάω / ಜಯಿಸುವುದು (“overcome the world”) — Distinctive to this letter (absent from the Romans baseline entirely); Karnataka’s substantial Digambara Jain heritage supplies an extremely well-known, prestige-bearing “Conqueror” (Jina) category built on ascetic self-achievement, the precise inversion of 1 John 5:4-5’s gift-and-faith logic.
-
ἐν σαρκὶ ἐληλυθότα / ಶರೀರದಲ್ಲಿ ಬಂದ (“come in the flesh,” 4:2-3) — Unlike Romans, where the incarnation is implied narrative background (1:3), 1 John makes this confession the letter’s single explicit spirit-testing criterion; any softening toward ಅವತಾರ-adjacent language here does not just create ambiguity but nullifies the passage’s stated doctrinal function.
-
εἴδωλα / ವಿಗ್ರಹ (“idols,” 5:21) — The letter’s abrupt, unglossed closing command lands directly on Karnataka’s most visible religious practice (temple image devotion); the partial-but- real convergence with the Lingayat movement’s own historic idol-rejection makes this a pastorally delicate rather than simply lexically ambiguous risk — mishandling could either needlessly offend or, worse, be misread as blanket endorsement of the ishtalinga’s mediating role, which the verse itself would exclude.
-
χρῖσμα / ಅಭಿಷೇಕ (“anointing,” 2:20,27) — A comparatively low-frequency term with an extremely high-salience competing referent (Mahamastakabhisheka is one of Karnataka’s most famous religious events); readers may import large-scale ceremonial/ritual imagery into a verse about ordinary believers’ internal spiritual discernment.
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ἀγάπη / ಪ್ರೀತಿ as a being-defining predicate (“God is love,” 4:8,16) — The word itself is safe and correctly chosen, but Kannada grammar and devotional habit make “X is love” easy to hear as “X is loving” (one quality among several), especially given Shakta multi-attribute goddess theology; the copula’s ontological weight needs explicit reinforcement.
-
γεννάω ἐκ τοῦ θεοῦ / ದೇವರಿಂದ ಹುಟ್ಟಿದವರು (“born of God”) — Correctly distanced from ಪುನರ್ಜನ್ಮ (already forbidden by baseline), but the secondary, less obvious risk of collision with ದ್ವಿಜ (caste-conditioned “twice-born” status) has not previously been documented in the Romans baseline and requires fresh vigilance specific to 1 John’s new-birth emphasis.
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ἱλασμός / ಪ್ರಾಯಶ್ಚಿತ್ತ ಬಲಿ (“propitiation,” 2:2; 4:10) — The bare root ಪ್ರಾಯಶ್ಚಿತ್ತ is one of the most theologically dangerous “false friends” in this glossary: an unwary or hurried translator, reaching for economy over the full compound, could silently reverse the doctrine’s entire direction of agency (God-provided vs. self-performed).
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παράκλητος / ಮಧ್ಯಸ್ಥಗಾರ (“advocate,” 2:1) — Moderate risk: the term must stay clearly distinguished both from generic ritual intermediation (saints, gurus, ancestors, ishta-devata) per the Romans baseline’s existing intercession caution, and — on the Phase 2 horizon — from John’s Gospel’s distinct Paraclete/Holy Spirit sense, requiring future cross-document harmonization.
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τέκνα θεοῦ vs υἱοθεσία (“children of God” vs. “adoption”) — Lower urgency than the above (both renderings individually are doctrinally sound) but flagged because an inattentive reader moving between Romans and 1 John material could wrongly perceive two competing/ contradictory accounts of sonship rather than two complementary angles on one reality.
6. Full-Book Coverage Confirmation (1 John 1–5)
Per the PRD Phase 1 full-book coverage mandate, every chapter of 1 John has been reviewed for load-bearing vocabulary. Chapters not separately itemized above contribute no additional NEW terms beyond those already tabulated; each is confirmed reviewed below.
| Chapter | New/load-bearing terms surfaced | Status |
|---|---|---|
| 1 John 1 | ἀνάθεσις-adjacent eyewitness language (ಜೀವದ ವಾಕ್ಯ, ಸಾಕ್ಷಿ), ಅನ್ಯೋನ್ಯತೆ, ಬೆಳಕು/ಕತ್ತಲೆ, ಪಾಪಗಳನ್ನು ಒಪ್ಪಿಕೊಳ್ಳುವುದು, ಕ್ಷಮಿಸು, ಶುದ್ಧೀಕರಿಸುವುದು, ರಕ್ತ, ನಂಬಿಗಸ್ತ, ನಡೆಯುವುದು | Reviewed — fully covered in Sections 2–4 above |
| 1 John 2 | ಮಧ್ಯಸ್ಥಗಾರ, ಪ್ರಾಯಶ್ಚಿತ್ತ ಬಲಿ, ಆಜ್ಞೆ/ಪಾಲಿಸುವುದು, ಹೊಸ/ಹಳೆಯ ಆಜ್ಞೆ, ಲೋಕ (system sense), ಶರೀರದ ಆಶೆ triad, ಕ್ರಿಸ್ತ ವಿರೋಧಿ, ಅಭಿಷೇಕ, ನೆಲೆಗೊಂಡಿರುವುದು (2:6,24,27-28), ಪರಿಪೂರ್ಣ | Reviewed — fully covered in Sections 2–4 above |
| 1 John 3 | ದೇವರ ಮಕ್ಕಳು, ದೇವರಿಂದ ಹುಟ್ಟಿದವರು, ದೇವರ ಬೀಜ, ಸೈತಾನ, ನಿರ್ಮಲಗೊಳಿಸಿಕೊಳ್ಳುವುದು, ಕಾರ್ಯದಲ್ಲಿ ಮತ್ತು ಸತ್ಯದಲ್ಲಿ, ಹೃದಯ ಆಪಾದಿಸುವುದು, ಭರವಸೆ, ನಿರೀಕ್ಷೆ, ಸಹೋದರ | Reviewed — fully covered in Sections 2–4 above |
| 1 John 4 | Core passage (4:7-21): ಪ್ರೀತಿ (being-defining), ಲೋಕದ ರಕ್ಷಕ, ಒಬ್ಬನೇ ಮಗ, ನೆಲೆಗೊಂಡಿರುವುದು (6x), ಪರಿಪೂರ್ಣಗೊಳಿಸು, ಭಯ/ಶಿಕ್ಷೆ, ಪವಿತ್ರಾತ್ಮ, ಆತ್ಮ/ಆತ್ಮಗಳು, ಪರೀಕ್ಷಿಸಿರಿ, ಭ್ರಮೆಯ/ಸತ್ಯದ ಆತ್ಮ, ಶರೀರದಲ್ಲಿ ಬಂದ, ಕ್ರಿಸ್ತ ವಿರೋಧಿ, ನ್ಯಾಯತೀರ್ಪಿನ ದಿನ | Reviewed — theological anchor chapter; every term here traced through Sections 2, 3, and 5 |
| 1 John 5 | ಜಯಿಸುವುದು, ನಂಬಿಕೆ, ನೀರು/ರಕ್ತ/ಪವಿತ್ರಾತ್ಮ (threefold witness), ನಿತ್ಯಜೀವ, ಮರಣಕ್ಕೆ ನಡೆಸುವ/ನಡೆಸದ ಪಾಪ, ಕೆಡುಕನು, ಸತ್ಯದೇವರು, ವಿಗ್ರಹ | Reviewed — fully covered in Sections 2–4 above |
No chapter of 1 John was found to contribute zero new vocabulary; all five chapters are represented in the doctrine vocabulary matrix, the fencing table, or the ranked ambiguity list above. This analysis is complete for Phase 1 Step 8 and ready to inform Step 9 (doctrine risk registry extension) and Step 17 (Phase 2 review routing) for the 1 John curriculum.