Linguistic Gap Analysis
Linguistic Gap Analysis: 1 Corinthians (English → Kashmiri)
Purpose and Method
This document executes PRD Phase 1 Step 8 for the 1 Corinthians curriculum. It does not re-derive the term list already produced in analysis/08_core_glossary.md and assets/bible_term_registry.json; instead it analyzes the linguistic terrain those artifacts must navigate: where Kashmiri simply lacks vocabulary for a biblical concept (“missing vocabulary”), where Kashmiri has vocabulary but that vocabulary is already claimed by a competing theological system and needs deliberate boundary-setting (“crowded semantic neighborhoods needing fencing”), where transliteration is the safer choice than paraphrase (and vice versa), and which ambiguities carry the highest doctrinal stakes specifically for this letter.
1 Corinthians differs from Romans in a decisive way for this analysis: Romans is mostly abstract soteriological argument; 1 Corinthians is pastoral case law applied to concrete practices — meat markets, marriage beds, head coverings, a shared cup, a shared table, an urban lawsuit, ranked spiritual displays. Concrete practices collide with concrete Kashmiri religious practices (wuzu, ḥijāb/parda, prasād, mūrti pūjā, karāmat, zakāt, isnād, nafs-discipline, sannyāsa) far more directly than Romans’ abstract vocabulary did. This document is organized accordingly.
Every chapter of 1 Corinthians (1-16) is addressed below, either substantively or with an explicit “reviewed, no new gap” note, per the full-book coverage mandate.
Section 1: Doctrine Vocabulary Matrix
Ten doctrines are in scope per the curriculum parameters. For each: the Kashmiri vocabulary currently available (reused from Romans or newly proposed), its structural weaknesses, and the recommended handling strategy.
1. The Resurrection of Christ and Believers (chs. 15, background in 4:8, 6:14, 9:24-27)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| مُردٕن پؠٹھ زندٕ تھِیُن (resurrection, REUSE) | Fine for the bare event; carries no vocabulary for transformation of the body’s mode of existence, which is 1 Corinthians 15’s unique contribution beyond Romans | Retain REUSE term for the event; supply new descriptive compounds (#66 روحانی بدن / نفسانی بدن) for the nature of the resurrection body — do not let one term try to carry both jobs |
| نظر آمت (appeared, NEW) | Kashmiri has no single verb that inherently distinguishes “objective bodily sighting” from “inward vision/dream,” and Islamic devotional literature is comfortable describing prophetic/angelic dream-visions in similar language | Must be paired every time with explicit teaching language (“with physical eyes, to named individuals and groups, on separate occasions”) rather than left to the verb alone |
| آدم / پَتمُت آدم (Adam / last Adam, NEW) | Shared proper name across Bible and Quran creates false-cognate risk: Quranic Adam theology has no federal/representative-guilt structure | Retain the shared name (unavoidable and useful as a bridge) but require explicit “federal headship” teaching content alongside every occurrence |
Overall recommendation: treat ch. 15 as requiring the heaviest concentration of explanatory scaffolding in the whole letter — nearly every key term in this chapter is Critical or High risk (see Section 4).
2. Christian Unity versus Factionalism (chs. 1, 3, 11, 12)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| تفرقہ (divisions/factions, NEW) | Standard, unremarkable Kashmiri word for “split” — the linguistic risk is low, but the pastoral risk is high, since Kashmir’s own communal history (Sunni-Shia, Muslim-Pandit) supplies a ready but wrong interpretive frame | Use the plain term; explicitly frame the factions of 1:12 (Paul/Apollos/Cephas/Christ) as intra-church doctrinal/personality allegiance, never gesture toward regional sectarian analogy even by omission |
| کلیسیا (church, REUSE) | Stable | No change |
| مسیحُک بدن / اندام (body of Christ, NEW) | Risks being read through a Trika lens as dissolution of the individual into an undivided whole | Fence explicitly: members remain personally distinct, united to Christ and one another, not merged into one undifferentiated consciousness |
3. The Cross as Wisdom and Power (chs. 1-2)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| صلیب / مصلوب کرنہ (cross/crucified, NEW) | Directly and repeatedly contradicts the mainstream Sunni reading of Quran 4:157 | State plainly as historical fact at first occurrence in every lesson unit; never assume it uncontested |
| حکمت (wisdom, NEW) | Crowded: a divine name/attribute in Islamic theology (al-Ḥakīm) and the goal of Trika’s jñāna path | Fence to the specific, scandalous content of “Christ crucified” (1:23-24); never let حکمت stand alone as a free-floating positive religious value |
| خُدایُک قوت (power of God, REUSE) | Already fenced against شکتی in the Romans baseline | Carry the fence forward unchanged into 1:18-2:5 |
| راز (mystery, NEW) | Crowded: overlaps with Sufi asrār and Trika’s guru-transmitted esoteric philosophy, both of which reserve hidden knowledge for advanced initiates | Fence by emphasizing openness: a secret now disclosed to all who believe, the reverse structure of asrār/guru-transmission |
4. Church Discipline and Holiness (chs. 3, 5, 6)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| ہیکل (temple, NEW) | Crowded: risks conflation with مسجد and, especially for Pandit readers, مندر, an active devotional site | Fence hard: this is metaphorical indwelling of the body/church by God’s Spirit, never a physical worship building |
| زنا (sexual immorality/porneia, NEW) | Crowded and narrower than Paul’s category: زنا is a defined Islamic legal offense (ḥadd punishment, strict evidentiary bar) | Fence explicitly: porneia is a broader moral-pastoral category addressed by church discipline and repentance, not a criminal-legal procedure |
| شیطانس حوالہ کرنہ (hand over to Satan, NEW) | No ready equivalent disciplinary category; risk of being misread as final damnation/excommunication with no restoration hope | Must carry an explicit “aimed at restoration” gloss every time |
| مسیحُک اندام (members of Christ, NEW) | Genuinely missing vocabulary — no Islamic or Trika anthropology has a “body as organ of a personal Lord” category | Requires ground-up teaching, paired tightly with ہیکل |
5. Marriage and Singleness (ch. 7)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| شادی (marriage, NEW) | Chosen over نکاح deliberately | Maintain; نکاح imports a specific Islamic contractual-legal marriage structure Paul is not addressing |
| غیر شادی شُدہ حالت (singleness, NEW) | Collides with the hadith “lā rahbāniyyata fi’l-Islām” (no monasticism in Islam); partially, complicatingly overlaps with the celibate strand within the Kashmiri Rishi Sufi order itself (Nund Rishi’s own tradition) | Fence in both directions: not renunciation-for-its-own-sake (contra any monastic reading), and not a path to liberation/moksha-style attainment (contra Hindu sannyāsa/brahmacharya); it is a Spirit-enabled calling for gospel focus |
| ختنہ (circumcision, NEW) | Circumcision (khatna) is a valued sunna practice tied to Islamic religious identity | Fence narrowly to the specific redemptive-historical question (Gentile inclusion) Paul is answering in 7:18-19, not a general dismissal of the practice’s value |
6. Christian Liberty and Idol Meat (chs. 8, 10)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| بُت (idol, NEW) | Genuinely dual-audience crowded term: agrees with Islamic Tawhid’s rejection of shirk (a point of contact, not a gap) but directly touches the Pandit devotional category of mūrti | Two separate fencing notes required, not one generic note; do not let the chapter’s actual point (liberty limited by love) get lost in either polemic |
| بُتن نذر کرمُت خوراک (food offered to idols, NEW) | Touches the living devotional practice of prasād | Teach as a specific first-century marketplace situation; neither equate with nor attack prasād |
| علم (knowledge, NEW) | Crowded: major Islamic epistemological term (ʿilm) and near-identical to Trika’s jñāna, which functions as the very mechanism of liberation | Fence by subordinating explicitly to love (13:1-3); knowledge is not itself a path to standing before God in either framework Paul is answering |
| بُت پرستی (idolatry, NEW) | Same dual sensitivity as بُت | Same paired fencing notes |
| بد رُوحہ (demons, NEW) | Deliberately avoids جن (jinn), a distinct, morally mixed Islamic taxonomic category | Retain بد رُوحہ; never substitute جن |
7. The Lord’s Supper (ch. 11, background ch. 10)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| عشائے ربانی (Lord’s Supper, NEW, adopted regional convention) | No sacramental analog in mainstream Islamic practice; partial, differently-grounded analog in prasād | Adopt the attested Urdu Christian convention rather than coin a new Kashmiri term; teach explicitly as memorial of a specific atoning death, not a generic sacred meal |
| بدن تہٕ لَہُو (body and blood, NEW) | Risk of over-literal misreading (sounding like cannibalism to an outside reader unfamiliar with the tradition) and risk of under-reading as merely symbolic with no solemnity | Anchor tightly to “do this in remembrance” (11:24-25) to hold both risks in balance |
| بدن پہچانٕن (discerning the body, NEW) | Unique idiom to this passage; no ready Kashmiri equivalent phrase exists | Requires full explanatory teaching, not a one-word gloss |
| خُداوندُک دسترخوان / بد رُوحن ہنٛز دسترخوان (table of the Lord/demons, NEW) | دسترخوان is a warm, ordinary regional word for a shared meal-setting; risk is under-weighting the contrast Paul intends | Preserve the ordinary word but let the contrastive genitive carry the theological weight |
8. Spiritual Gifts and the Body of Christ (chs. 12, 14)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| روحانی نعمتہ (spiritual gifts, REUSE) | Already fenced against کرامت in the Romans baseline | Carry forward; ch. 12’s systematic treatment increases the stakes of the fence but does not change it |
| روحانی زبانہ (tongues, NEW) | Risk of conflation with regional possession-trance phenomena (jinn-exorcism rites, oracular deity-possession) | Fence explicitly: Spirit-given gift exercised in self-control (14:32), not involuntary possession |
| شفا ہنٛز نعمت (healing/miracles, NEW) | Crowded with کرامت | Fence: distributed for the church’s common good, not an individually attributed sainthood marker |
| مسیحُک بدن / اندام (body of Christ/members, NEW) | See #2 above; central to ch. 12 | Same fence carried forward |
9. Love as the Greater Way (ch. 13, background 8:1, 14:1, 16:14,24)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| محبت (love/agapē, NEW — Critical) | The single most heavily crowded semantic neighborhood in this entire curriculum: shared with (a) Rishi Sufi ʿishq/fanā mysticism (Lal Ded/Lalleshwari devotional poetry, oriented toward dissolution of the self) and (b) Kashmir Shaivite bhakti/ānanda vocabulary of blissful absorption into undivided consciousness | Every occurrence must be anchored to the specific, itemized, willed, other-oriented behavioral content of 13:4-7 (“patient, kind…”) rather than left as an undefined term compatible with ecstatic merging; this is the single highest-priority fencing task in the whole letter |
10. Order in Worship (chs. 11, 14)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| سر / سرداری (head/headship, NEW) | Risk of being read as either endorsing blanket regional patriarchal custom or dismissed as merely cultural | Anchor to the specific creation/Trinity-pattern argument of 11:3; teach as neither generic culture nor timeless universal social hierarchy without further argument |
| سر ڈھکُن (head covering, NEW — Critical) | Maps directly onto the live, high-stakes contemporary ḥijāb/parda debate | State plainly this is Paul addressing a specific first-century cultural-symbolic practice; must not be read as either endorsing or resolving the present-day hijab debate |
| (descriptive phrase) “women keep silent” (NEW) | Canonical tension with 11:5 (women praying/prophesying) risks looking like an internal contradiction if handled carelessly | Translate and teach 14:34-35 only alongside 11:5 in the same lesson unit; never present in isolation |
| نظم و ضبط سٟتی (decently and in order, NEW) | Stable, standard vocabulary | No change |
Section 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuinely Missing Vocabulary (no existing Kashmiri lexical item; descriptive compounds required)
These concepts have no pre-existing single word in Kashmiri religious vocabulary at all — the gap is not “wrong association,” it is “nothing there yet”:
- بپتسمہ (baptism) — no rite of identification-through-death-and-resurrection exists in either wuḍūʾ (ritual ablution) or regional Hindu ritual river-bathing (purificatory, not identification-with-a-historical-event). Transliterated and must be built from the ground up (see Section 3).
- مسیحُک اندام (members of Christ) / ہیکل (temple of the Spirit, personal-body sense) — no Islamic or Trika anthropology holds that God’s own Spirit personally indwells an individual physical body such that sexual union implicates that indwelling directly (6:15-19).
- قیمت دِوٕتھ خریدنہ گیہ (bought with a price) — distinct from fidya (a ransom in specific legal contexts); no equivalent atoning-purchase category exists.
- ہمارٕ گناہن باپت (for our sins, substitutionary preposition, 15:3) — no equivalent in either frame: mainstream Islamic theology holds Allah forgives directly by mercy without substitutionary sacrifice (and separately denies the death occurred); Trika non-dualism has no self-other structure in which one person’s death addresses another’s guilt.
- روحانی بدن / نفسانی بدن (spiritual body/natural body, 15:44) — Islamic Qiyāmah affirms genuine bodily resurrection (a real point of contact) but without this specific transformation-through-union-with-Christ category; Trika treats embodiment as provisional relative to undivided consciousness, with no category for a glorified, still-embodied hope.
- بدن پہچانٕن (discerning the body, 11:29) — unique NT idiom, no ready Kashmiri phrase.
- وقتہ برونٹھ پؠدا ژٕ منش (untimely born, 15:8) — no natural Kashmiri idiom for Paul’s self-deprecating image; requires gloss.
- شیطانس حوالہ کرنہ (hand over to Satan, 5:5) — no equivalent restoration-aimed disciplinary formula.
Recommended general strategy for this category: descriptive compounds built from existing REUSE vocabulary (پاک، مسیحُک، روحانی، خُدایُک) rather than coined neologisms, following the pattern already set in the Romans baseline for incarnation and adoption. Every such compound requires an accompanying explanatory teaching note at first occurrence, per the Romans baseline’s footnote convention.
2.2 Crowded Semantic Neighborhoods Needing Fencing (vocabulary exists, but is already claimed elsewhere)
Ranked by how heavily contested the neighborhood is:
- محبت (love) — claimed by Sufi ʿishq/fanā and Shaivite bhakti/ānanda. Highest-priority fence in the letter (ch. 13).
- بُت / بُت پرستی / بُتن نذر کرمُت خوراک (idol/idolatry/idol-food) — claimed dually: agreement-in-principle with Tawhid, but direct contact with Pandit mūrti and prasād devotion. Requires two separate, non-interchangeable fencing notes per occurrence.
- حکمت / علم (wisdom/knowledge) — claimed by Islamic ḥikmat/ʿilm and Trika jñāna as paths to standing or realization in their own right.
- صلیب / مسیح / زندٕ تھِیُن family (cross/messiah/resurrection) — claimed by shared Quranic vocabulary that denies the very events these words describe.
- رسول (apostle) — claimed as Muhammad’s specific title.
- سر ڈھکُن (head covering) — claimed by the live contemporary ḥijāb/parda debate.
- ضبطِ نفس (self-control) — claimed by Sufi nafs-discipline and murāqaba practice.
- راز (mystery) — claimed by Sufi asrār and guru-transmitted Trika philosophy.
- زنا (sexual immorality) — claimed by the narrower Islamic legal ḥadd category.
- ختنہ (circumcision) — claimed as a valued sunna identity-marker.
- اجر (reward) — claimed by an independent merit-accumulation framework in mainstream Islamic soteriology.
- چندہ (the collection) — proximate to, but must be distinguished from, zakāt’s obligatory framework.
- کرامت-adjacent terms (روحانی زبانہ، شفا ہنٛز نعمت) — claimed by Rishi-tradition wali charism.
- بد رُوحہ (demons) — proximate to, but deliberately fenced away from, the جن (jinn) taxonomy.
General principle: where a crowded neighborhood is a genuine point of contact (shared vocabulary reflecting real overlapping concern — e.g., گناہ/sin, شکر/thanksgiving, پیشن گوئی/prophecy, روایات/traditions echoing riwāyah/isnād), the curriculum should say so explicitly and use the contact as a bridge. Where it is a false cognate risking doctrinal collapse (رسول, حکمت, محبت, بُت), the curriculum must fence hard and never let the shared word imply shared content.
Section 3: Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Baptism | Transliterate (بپتسمہ) | No native ritual concept to paraphrase into without importing wuḍūʾ or river-bathing associations; a transliterated, unclaimed word lets the curriculum define it from zero rather than inherit unwanted connotations |
| Lord’s Supper | Adopt existing regional convention (عشائے ربانی), neither invent nor transliterate | Already attested in Urdu Christian Bible-translation tradition; inventing a new Kashmiri coinage would sacrifice recognizability for no doctrinal gain |
| Maranatha | Transliterate + gloss (مارانا تھا) | Follows the Abba (ابّا) precedent in the Romans baseline; Aramaic acclamation has no translation value, only devotional/historical value, and must be briefly glossed since it is otherwise opaque |
| Cross / crucified | Use existing attested loanword (صلیب / مصلوب کرنہ), not a softened paraphrase | A paraphrase (e.g., “wooden execution frame”) would weaken the concrete, scandalous historicity Paul’s argument requires and lose the term’s recognizability from existing regional Christian usage |
| Body and blood | Paraphrase literally (بدن تہٕ لَہُو), not a technical sacramental transliteration | A borrowed technical term (e.g., transliterating a Latin/Greek sacramental word) would introduce an unfamiliar foreign category; plain Kashmiri words for body/blood, carefully anchored to “remembrance,” keep the concept accessible while the surrounding teaching supplies the theological weight |
| Head covering | Paraphrase descriptively (سر ڈھکُن), never adopt ḥijāb/parda vocabulary directly | Using the live contemporary Islamic term would collapse Paul’s first-century argument into the present-day hijab debate; a neutral descriptive phrase lets the historical point stand on its own |
| Incarnation-family terms (reused from Romans, relevant to 15:3-4, 15:21-22) | Descriptive compound, not single term | Already established in the baseline; carried forward unchanged |
| Untimely born (ektrōma) | Paraphrase + gloss, no transliteration possible | The Greek medical idiom has no Kashmiri equivalent register; a literal compound risks sounding clinical, so an explanatory gloss must accompany it |
| Idol / idolatry | Use existing attested loanword (بُت / بُت پرستی), not a coined neologism | بُت is already stable, widely understood Kashmiri/Persian vocabulary; coining an artificial substitute would only obscure a concept readers already grasp, while the fencing (Section 2.2) carries the needed theological precision |
| Demons | Paraphrase (بد رُوحہ), deliberately avoiding the available loanword جن | Even though جن (jinn) is available and tempting as a direct borrowing, its specific Islamic taxonomic content (a distinct, morally mixed created order) would misrepresent the text; a plain descriptive phrase is safer here than a borrowed technical term |
| Interpretation (of tongues) | Paraphrase (ترجمہ), deliberately avoiding the available loanword تفسیر | تفسیر carries specific Quranic-exegesis authority; ترجمہ (“rendering/translation”) better matches the plain, functional nature of the gift |
| Mission/proclamation family (kēryssō, 15:11) | Reuse existing compound (منادی کران, rooted in the Romans baseline’s mission entry) | Consistency across curricula; no new decision needed |
General rule derived: transliterate only where (a) no native concept exists to paraphrase into, and (b) an existing regional Christian precedent already exists or can be cleanly established (baptism, Maranatha). Paraphrase using existing plain vocabulary where a borrowed technical term would import a foreign or competing-tradition category (body/blood, head covering, demons). Retain existing loanwords, rather than inventing new ones, only where the loanword is already religiously neutral or stable enough to fence rather than replace (cross, idol).
Section 4: Ranked List of Highest-Risk Ambiguities in 1 Corinthians
Ranked by combined weight of (a) doctrinal centrality to this letter, (b) collision severity with mainstream Kashmiri Sunni theology and/or Kashmir Shaivism, and (c) absence of any adequate existing Kashmiri vocabulary.
- Spiritual body vs. natural body (15:44) — the doctrinal center of the resurrection-of-believers teaching; collides separately and specifically with both Qiyāmah’s untransformed bodily resurrection and Trika’s provisional-embodiment framework. Highest risk in the letter.
- “Appeared” / ōphthē (15:5-8) — must convey objective, external, bodily eyewitness sight, not vision or dream; repeated five times, directly and repeatedly countering the mainstream Sunni reading of Quran 4:157.
- Cross/crucified (1:18-25, 2:2, 15:3) — the flat historical denial in mainstream Sunni exegesis of Quran 4:157 makes this the letter’s most direct doctrinal flashpoint outside ch. 15.
- “For our sins” / substitutionary hyper (15:3) — no equivalent category in either audience frame; must be built entirely from the ground up.
- Love / agapē (ch. 13) — the single most heavily crowded semantic neighborhood in the whole curriculum (Sufi ʿishq/fanā, Shaivite bhakti/ānanda); mishandling here corrupts the letter’s climactic chapter.
- Idol / idolatry / food offered to idols (chs. 8, 10) — requires two simultaneous, non-interchangeable fencing strategies for two different audiences in the same passage; unusually easy to get half-right and half-wrong at once.
- Baptism (12:13, background 1:13-17, 10:2, 15:29) — zero native ritual equivalent; must be taught from zero without borrowing wuḍūʾ or ritual-bathing associations.
- Body and blood / Lord’s Supper (11:23-29) — risk of literalistic misreading (cannibalism) on one side and under-solemnized genericism on the other; further complicated by partial, differently-grounded prasād contact.
- Members of Christ / temple of the Spirit, personal-body sense (6:15-19) — no Islamic or Trika anthropology holds an equivalent claim; foundational to the letter’s sexual ethics argument.
- Head covering (11:2-16) — collides directly with the live, high-stakes contemporary ḥijāb/parda debate; mishandling risks the curriculum being read as taking a side in a present-day social controversy Paul was not addressing.
- Adam / last Adam federal headship (15:21-22, 45-49) — shared proper name, unshared theology; neither mainstream Islamic Adam-theology nor Trika’s non-dualism has a federal-representative-guilt category.
- Wisdom/knowledge subordinated to love (1:18-2:16; 8:1-3; 13:1-3) — both terms are independently prized as paths to standing/realization in the competing frameworks; subordinating them to love is the letter’s argument, not incidental phrasing.
- Apostle (1:1; 9:1-2; 15:5-9) — ch. 15’s list naming “the Twelve” and “all the apostles” alongside Paul intensifies the Romans baseline’s existing risk that رسول implies Muhammad’s specific title.
- Women keep silent / head covering canonical tension (11:5 vs. 14:34-35) — must be handled as one unit; isolated handling of either passage creates an apparent internal contradiction.
- Divisions/factions (1:10-13; 3:1-9; 11:18; 12:25) — low linguistic risk, high pastoral risk, given the ready but wrong interpretive frame supplied by Kashmir’s own communal history.
- Singleness (7:7-8, 32-40) — collides with “no monasticism in Islam” while also partially, confusingly overlapping with the Rishi order’s own celibate ascetic strand; requires fencing in two different directions at once.
- Self-control (9:24-27) — shares vocabulary with Sufi nafs-discipline; must be anchored to Spirit-given gospel purpose rather than independent ascetic merit or mystical attainment.
- Tongues (12:10, 28-30; 14:1-40) — risk of conflation with regional possession-trance phenomena; must retain the “exercised in self-control” qualifier at every occurrence.
Chapter-by-Chapter Coverage Confirmation
All sixteen chapters of 1 Corinthians have been reviewed for linguistic gap analysis purposes:
- Ch. 1 — factions, wisdom/foolishness, cross, calling, power of God: addressed (Sections 1.2, 1.3; Section 4 #3, #5, #12, #15).
- Ch. 2 — wisdom, mystery, natural/spiritual man, mind of Christ, rulers of this age: addressed (Section 1.3).
- Ch. 3 — temple, foundation, boasting, judgment: addressed (Section 1.4).
- Ch. 4 — stewards, judgment, reward: addressed (Section 1.4; Section 2.2 #11).
- Ch. 5 — sexual immorality, leaven, hand over to Satan: addressed (Section 1.4; Section 2.1).
- Ch. 6 — judgment/lawsuits, members of Christ, bought with a price, temple (personal-body sense): addressed (Section 1.4; Section 2.1; Section 4 #9).
- Ch. 7 — marriage, singleness, virgin, circumcision, calling: addressed (Section 1.5; Section 4 #16).
- Ch. 8 — idol, food offered to idols, knowledge, conscience, stumbling block, rights: addressed (Section 1.6; Section 4 #6, #12).
- Ch. 9 — rights/liberty, self-control, reward: addressed (Section 1.6; Section 4 #17).
- Ch. 10 — idolatry, demons, table of the Lord/demons, spiritual food/drink: addressed (Section 1.6; Section 1.7).
- Ch. 11 — head/headship, head covering, traditions, Lord’s Supper, body and blood, remembrance, discerning the body: addressed (Section 1.7, 1.10; Section 4 #8, #10, #14).
- Ch. 12 — spiritual gifts, body of Christ/members, baptism, tongues, healing/miracles: addressed (Section 1.8; Section 4 #7, #18).
- Ch. 13 — love, hope, knowledge subordinated: addressed (Section 1.9; Section 4 #5, #12).
- Ch. 14 — interpretation, edification, decently and in order, women keep silent, tongues, prophecy: addressed (Section 1.10; Section 3; Section 4 #14, #18).
- Ch. 15 (core passage) — resurrection, delivered/received tradition, for our sins, buried, appeared, fallen asleep, untimely born, persecuted, in vain, labored, preach/proclaim, Adam/last Adam, perishable/imperishable, spiritual/natural body, victory/sting of death: addressed throughout Sections 1.1, 2.1, 4 (dominant share of the highest-risk ranking, #1, #2, #4, #11).
- Ch. 16 — the collection, Maranatha, holy kiss: addressed (Section 2.2 #12; Section 3).
No chapter was silently omitted; chapters contributing narrower or lower-risk vocabulary (4, 9, 16) are noted above with their specific contributions rather than passed over.
This analysis feeds directly into the translation memory merge and AI translation requirements update for the 1 Corinthians curriculum. All fencing strategies and transliteration/paraphrase decisions recorded here must be reflected in the updated translation_memory.json and 12_ai_translation_requirements.md before Phase 2 segment translation begins.