Linguistic Gap Analysis
Linguistic Gap Analysis: 1 John (English–Malay)
Purpose
This document executes Phase 1 Step 8 (Linguistic Gap Analysis) for the 1 John curriculum in Malay. It identifies, for every doctrine in the curriculum brief, which Malay terms already exist and are adequate (mostly reused from the Romans baseline), which concepts have no clean existing Malay equivalent (true vocabulary gaps requiring compound phrases or paraphrase), and which concepts instead suffer the opposite problem — too many existing Malay words compete for the same semantic space, requiring deliberate “fencing” (explicit disambiguating instruction) so a single Malay term is not asked to silently carry two incompatible doctrines at once.
This analysis covers 1 John in its entirety (chapters 1–5). The core passage (4:7-21, God is Love / Fellowship) is the theological anchor of the curriculum, not its scope boundary — every chapter is reviewed below, and chapters contributing no new terms beyond what is already logged are explicitly marked as reviewed rather than silently skipped.
Section A: Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines: the Malay vocabulary currently available, its specific weaknesses in the Malaysian religious-linguistic environment, and the recommended handling strategy for Phase 2.
| # | Doctrine | Available Malay Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|---|---|
| 1 | God is Light and God is Love | Allah adalah kasih (4:8,16); Allah adalah terang (1:5); Kasih / Mengasihi | (a) Malay grammar allows Allah itu pengasih/penyayang as a smoother-sounding alternative, but this collapses an essence-claim into an attribute-adjective, echoing the Ar-Rahman/Ar-Rahim framework (one name among 99), losing 1 John’s parallel ontological force with “God is light.” (b) Terang risks being explained by well-meaning teachers using nur, the Sufi-loaded light-of-Muhammad term already fenced in the baseline. | Retain the copula-form “Allah adalah X” construction literally rather than smoothing to an adjective. Require accompanying teaching note on every occurrence distinguishing essence-statement from attribute-list theology. Never gloss terang with nur. |
| 2 | Fellowship with God and One Another | Persekutuan (baseline, Low risk) | Low risk term, but 1 John’s vertical + horizontal double structure (fellowship with the Father and the Son, and with one another, 1:3) is easy to flatten into only the horizontal (community/social) sense in casual reading. | No new term needed. Add teaching note at 1:3, 1:6-7 reinforcing the doctrine’s two-directional structure; treat as Low/Medium risk, native speaker review sufficient. |
| 3 | Confession and Forgiveness of Sin | Mengaku/mengakui (confess); Menyucikan (cleanse); Darah Yesus (blood); Setia dan adil (faithful and just); Korban pendamaian (propitiation, NEW) | (a) Mengaku risks being heard as structurally equivalent to the Islamic syahadah (a one-time public identity declaration) rather than John’s repeatable pattern of ongoing confession-and-cleansing (1:9). (b) Menyucikan shares a root with suci (ritual purity/wudu’), risking a repeatable-ablution misreading rather than a once-for-all judicial cleansing. (c) No pre-existing Malay theological vocabulary for hilasmos/propitiation exists at all — this is a genuine vocabulary gap, not merely a collision (see Section B). | Use Mengaku but pair with explicit teaching distinguishing it from syahadah’s one-time character. Retain Menyucikan but teach the completed, judicial (not ritual-repeatable) sense explicitly. Adopt the compound Korban pendamaian for propitiation and mandate theologian review at every occurrence (2:2; 4:10). |
| 4 | Love for the Brethren as Evidence of New Birth | Kasih (agapē); Saudara (brother); Diperanakkan oleh Allah / lahir daripada Allah (born of God); Benih Allah (seed of God); Anak-anak Allah (children of God) | This is the single most acute collision cluster in the whole letter: standard Malay Qur’an translations render Sura 112:3’s tawhid negation using the identical verb root (Allah tidak beranak dan tiada diperanakkan) used here for spiritual regeneration. The kinship/reproductive metaphor family (gennaō, tekna theou, sperma) is textually louder and more repeated in 1 John than the Romans baseline’s Adoption entry ever required it to be. | Every occurrence of diperanakkan/lahir daripada Allah, anak-anak Allah, and benih Allah is Critical risk requiring human theologian review, with a standing teaching note distinguishing spiritual regeneration from the Qur’anic negation of literal physical begetting. Never substitute a euphemism to avoid the collision (per baseline’s explicit forbidden-substitution precedent for Son of God). |
| 5 | The Incarnation and Antichrist | Penjelmaan (baseline, reused); Firman Hidup (Word of Life, NEW); Mengaku bahawa Yesus Kristus telah datang dalam rupa manusia (come in the flesh, NEW); Antikristus (NEW); Tunggal (only-begotten, NEW) | (a) Same penjelmaan dewa (Hindu-Buddhist avatar) and tawhid double-collision as the baseline, now sharpened by 1:1’s eyewitness tactile language (heard, seen, touched) demanding a genuinely historical, not episodic-appearance, reading. (b) Antikristus risks direct conflation with the far more narratively developed Sunni end-times figure al-Masih ad-Dajjal, which Malaysian religious education teaches with specific extrabiblical detail (a false messiah, one-eyed, appearing before the Day of Judgment) — readers may import that entire narrative onto 1 John’s much more modest, present-tense, plural “many antichrists.” | Retain Penjelmaan and the compound confession phrase exactly as logged; require theologian review at every occurrence of 4:2-3. For Antikristus, mandate an explicit contrastive teaching note (present/plural/doctrinal-denial vs. future/singular/cosmic-deceiver) at first occurrence (2:18) and repeat briefly at 2:22 and 4:3. |
| 6 | Assurance of Salvation and Eternal Life | Hidup yang kekal (eternal life, NEW); Keyakinan (confidence/parrhesia, NEW); Mengenal (relational know, NEW); Pembela (Advocate, NEW); Penghakiman/Hari penghakiman (judgment, NEW) | (a) Hidup yang kekal risks being read through the lens of Islamic eschatology’s typically undetermined final standing (no assurance until weighed on the Day of Judgment), softening John’s present-tense “you may know you have eternal life now” (5:13) into a hoped-for future outcome. (b) Keyakinan must not drift toward harapan (hope) in casual paraphrase, which would reintroduce exactly the probabilistic uncertainty John is refuting. (c) Pembela sits structurally very close to syafaat Nabi Muhammad, a formally taught mainstream doctrine, not a fringe belief. | Treat Hidup yang kekal, Keyakinan, and Pembela all as Critical-risk terms requiring theologian review at every occurrence, with standing contrastive notes against (respectively) deferred-judgment uncertainty, hope-language softening, and the syafaat doctrine. Never render Pembela as or alongside syafaat. |
| 7 | Overcoming the World | Mengalahkan/menang (overcome, NEW); Dunia (world/kosmos, NEW); Iblis (devil, NEW); Hawa nafsu… kesombongan hidup (lust/pride of life, NEW) | (a) Dunia in everyday Malay simply means “the (physical) world/globe”; 1 John’s technical sense (an organized moral-spiritual system opposed to God) is not lexically distinct, risking either flattening into “the physical creation” (contradicting John 3:16-style love-for-the-world) or over-spiritualizing into blanket world-rejection. (b) Mengalahkan risks a martial-arts/sports register unless anchored to “he who is in you” (4:4), not human effort or ritual power (echoing the baseline’s kuasa ghaib caution). (c) Iblis has strong, largely accurate resonance with the Islamic Iblis figure — a genuine bridge, not primarily a collision. | Disambiguate Dunia by context gloss at each occurrence cluster (2:15-17; 4:1-5; 5:19) specifying which Johannine sense is active. Anchor Mengalahkan explicitly to divine indwelling, not human strength. Use Iblis’s resonance constructively while noting 1 John’s specific claim (3:8) about Christ’s incarnation defeating him. |
| 8 | Testing the Spirits | Ujilah roh-roh itu (test the spirits, NEW); Roh kebenaran/roh kesesatan (Spirit of Truth/Error, NEW); Roh Kudus (baseline, reused) | The single sharpest structural risk in the letter: traditional Malay folk-Islamic belief (still present beneath official Islam in parts of Malay culture) recognizes numerous roh categories — ancestor spirits, nature spirits, jin — and 4:1’s plural “spirits” (ta pneumata) sits directly on top of that framework. Readers may hear “test the spirits” as advice about discerning among competing spirit-beings (an animist-compatible reading) rather than John’s own binary doctrinal criterion (4:2-3): true teaching about Christ’s incarnation versus false. | Mandatory theologian review at every occurrence of 4:1-6. Standing teaching note: 1 John’s “spirits” is shorthand for teachers/teachings claiming spiritual origin, tested against one objective Christological criterion, not a taxonomy of spirit-beings to be individually discerned. Never let roh-roh itu stand without this qualifying frame in surrounding lesson text. |
Section B: Missing Vocabulary (True Gaps) vs. Crowded Semantic Neighborhoods (Fencing Required)
It is useful to separate two distinct problems that linguistic gap analysis must not conflate:
- A true gap: no existing Malay word or common phrase carries the needed concept at all; a new compound or explanatory phrase must be built.
- A crowded neighborhood: a Malay word does exist and is even the best available choice, but it is already carrying (or is at risk of being pulled toward) a different, competing concept — doctrinal, religious, or cultural — requiring an explicit “fence” (a firm boundary maintained through teaching notes and consistent phrase-pairing) so the two senses do not bleed into each other for the reader.
B.1 True Missing Vocabulary (no adequate existing term)
| Concept | Original | Gap Description | Resolution |
|---|---|---|---|
| Propitiation (ἱλασμός) | hilasmos | No existing Malay theological or folk-religious vocabulary names a sacrificial death that satisfies divine justice on behalf of the sinner. Islamic qurban is an act of obedience/remembrance (echoing Ibrahim/Isma’il), not sin-bearing substitution; taubat (repentance) plus rahmat (mercy) is the operative Islamic forgiveness mechanism, with no sacrificial mediator at all. | New compound coined for this curriculum: Korban pendamaian (“sacrifice of reconciliation/atonement”). Not previously in Romans baseline. Critical risk; mandatory theologian review at every occurrence (2:2; 4:10), always taught alongside Darah Yesus and Menyucikan so the mechanism (real sacrificial death satisfying justice) is not lost in the phrase alone. |
| Advocate as legal-defense role (παράκλητος, 2:1) | paraklētos | Malay has words for lawyer/representative (peguam, wakil) but these are civil-legal register words with no theological weight, while the one theologically weighted near-neighbor (syafaat) belongs to a different, incompatible doctrinal system (see Section B.2 below). | New coinage Pembela (“defender/one who defends”), distinct from both the flat-secular peguam and the doctrinally loaded syafaat. Critical risk. |
| Confidence/settled boldness before judgment (παρρησία) | parrēsia | Malay’s closest words cluster around either keberanian (courage, more physical/moral bravery register) or harapan (hope, which reintroduces exactly the uncertainty John denies). No existing word natively conveys settled, present-tense freedom from dread specifically toward divine judgment. | Adopt Keyakinan (“certainty/settled confidence”) as the least-compromised available option, with a standing teaching note forbidding drift toward harapan. High risk. |
| Only-begotten/unique-of-its-kind Sonship (μονογενής) | monogenēs | No single Malay adjective captures “one of a kind, without peer” as applied to divine sonship in a way that is not either (a) generic (“special,” “istimewa” — too weak) or (b) numeral-sounding (“satu-satunya” — sounds like mere numerical uniqueness rather than categorical uniqueness of kind). | Use Tunggal within the fixed phrase “Anak-Nya yang tunggal,” matching established Alkitab usage (cf. Yohanes 3:16’s Anak-Nya yang tunggal) for cross-textual consistency. Critical risk, reinforcing Son of God. |
| Sin unto death / not unto death (5:16-17) | hamartia pros thanaton | No existing Malay religious taxonomy maps cleanly onto this distinction. The nearest available frameworks (Catholic mortal/venial sin; Islamic dosa besar/dosa kecil, major/minor sin) are both well-established in Malaysian religious discourse but describe different taxonomies with different mechanisms and would mislead readers if silently assumed. | New descriptive compound: Dosa yang membawa maut / dosa yang tidak membawa maut (a sin that brings death / a sin that does not bring death), deliberately process-descriptive rather than reusing an existing taxonomy label. Medium-High risk; flag interpretive complexity for theologian review rather than treat as primarily syncretism risk. |
B.2 Crowded Semantic Neighborhoods Requiring Fencing
| Malay Term | Competing Occupants of the Same Space | Fencing Strategy |
|---|---|---|
| Kebenaran | (1) Righteousness/dikaiosynē (baseline Critical); (2) Truth/alētheia (NEW, 1:6; 3:18-19; 4:6; 5:6); (3) everyday Malay “correctness/factual accuracy” | Already a Critical-risk fault line in the Romans baseline (righteousness vs. factual truth); 1 John doubles the load by assigning alētheia to the same word. Fence: every occurrence must be tagged with which of the two doctrinal senses (forensic right-standing vs. genuineness/correspondence-to-reality) is active, and 3:18-19’s “in deed and in truth” passage in particular needs a supplementary clause (e.g., “benar dan ikhlas,” or an explanatory gloss) rather than bare kebenaran alone, to keep it visibly distinct from the imputed-righteousness doctrine. |
| Kasih | (1) Agapē love (NEW, High, the letter’s central term); (2) Kasih kurnia = Grace (baseline High); (3) everyday kasih sayang = romantic/family affection | Students moving between Romans and 1 John lessons must not conflate “God’s grace” and “God’s love” as a single undifferentiated kasih-concept. Fence: always render grace as the full compound Kasih kurnia, never bare kasih; and reserve bare Kasih/Mengasihi for agapē. Additionally, flag any use of kasih sayang as a gloss for agapē as a deviation requiring native speaker review, since it risks reducing willed, sacrificial love (4:10) to sentimental affection. |
| Roh | (1) Roh Kudus = Holy Spirit (baseline Critical); (2) roh-roh (plural, “spirits,” 4:1, NEW Critical); (3) traditional Malay folk-animist roh categories (ancestor spirits, nature spirits, jin) | This is the letter’s single highest-density collision, occupying an entire doctrinal unit (“Testing the Spirits”). Fence: 4:1-6 must never be taught or translated as if endorsing a taxonomy of multiple legitimate roh-beings to be individually discerned; every occurrence requires an explicit teaching note that “roh” here means “the spirit/source behind a teacher’s message,” tested by one Christological criterion, and that Roh Kudus is never one roh among several but God himself. |
| Terang | (1) God is Light, ontological claim (NEW High, 1:5); (2) Nur, the Sufi-associated pre-existent-light-of-Muhammad devotional term (explicitly rejected as gloss, per baseline Glory entry and core glossary) | Fence: never permit nur to appear even in explanatory/teaching material adjacent to terang in 1 John lessons; if a teacher or back-translation introduces nur as a clarifying synonym, this must trigger an automatic flag per the baseline’s forbidden-substitution validation logic. |
| Anak Allah / Anak-anak Allah / Diperanakkan oleh Allah / Benih Allah | A single reproductive/kinship metaphor family split across four related but distinct Malay phrases, all colliding with Qur’an 112:3’s tidak beranak dan tiada diperanakkan | Fence: maintain strict phrase discipline — Anak Allah (singular, Critical, Christ’s unique eternal Sonship) must never be interchanged with Anak-anak Allah (plural, believers’ familial status) or with the verb-form diperanakkan (regeneration event) or the noun benih Allah (regenerating principle). Each of the four requires its own explicit teaching note but all four must be cross-referenced together at first occurrence in any lesson so the reader understands they form one connected doctrinal family, not four separate doctrines. |
| Antikristus | (1) 1 John’s present, plural, doctrine-denying figures (2:18-23; 4:3); (2) the Sunni al-Masih ad-Dajjal end-times figure, formally taught with specific extrabiblical narrative | Fence: first occurrence (2:18) must carry a contrastive teaching note; do not allow lesson material to borrow Dajjal narrative details (one-eyed, appearing at the end of days, deceiving with miracles) to “explain” 1 John’s antichrist, since this imports content the text does not assert. |
| Pembela | (1) Christ’s unique Advocacy before the Father (2:1, Critical, NEW); (2) Syafaat Nabi Muhammad, the mainstream Sunni Judgment-Day intercession doctrine (already fenced in the Romans baseline for Perantaraan/Intercession) | Fence: Pembela must never be glossed as or paired with syafaat in any teaching material; maintain the same explicit distinguishing language already established in the Romans baseline for Perantaraan, now extended to this related but distinct term. |
| Berhala | (1) 1 John 5:21’s closing warning (literal idols plus, contextually, anything substituted for the true God — false teaching, false christs, worldly desire); (2) Islamic syirik prohibition | Genuine resonance point, not primarily a collision — but fence against narrowing: teaching material must note the broader Johannine referent so readers do not limit 5:21 to physical statues alone and miss its connection to the letter’s broader argument about false confessions of Christ. |
Section C: Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Abba (if cross-referenced from Romans 8:15) | Transliterate (retain Abba) | Consistent with baseline; not a 1 John term itself but may appear in supplementary cross-reference material on adoption/sonship. |
| Amen, Hallelujah | Transliterate (Amin, Haleluya) | Established Alkitab convention, unchanged from baseline; no 1 John-specific occurrence requires new decision but consistency must be maintained if used in closing material. |
| Antichrist (ἀντίχριστος) | Transliterate (Antikristus), NOT paraphrase | A paraphrase risk existed (e.g., “penentang Kristus,” “opponent of Christ”) which might have reduced the collision risk with Dajjal by sounding less like a proper eschatological title — but this Language Package prioritizes textual fidelity over risk-avoidance-through-vagueness, consistent with the baseline’s general rule against softening doctrinal content to reduce offense. The collision is instead managed through mandatory teaching notes, not through avoiding the term. |
| Propitiation (ἱλασμός) | Paraphrase/compound (Korban pendamaian), NOT transliterate | No existing Malay theological loanword exists to transliterate from (unlike, e.g., Kristus or Iman, which have centuries of established loanword status); a working compound must be built from native vocabulary elements (korban = sacrifice/offering, pendamaian = reconciliation/peace-making) already present in Alkitab usage elsewhere, rather than importing an unfamiliar Greek-derived term with zero existing recognition. |
| Advocate (παράκλητος) | Paraphrase (Pembela), NOT transliterate, NOT syafaat-adjacent coinage | Parakletos has no established Malay transliteration tradition (unlike, say, “paraclete” retained in some English study Bibles); a native semantic equivalent is preferred, deliberately built at maximum lexical distance from syafaat. |
| Only-begotten (μονογενής) | Reuse existing Alkitab phrase (Anak-Nya yang tunggal), NOT new coinage | Cross-textual consistency with Yohanes 3:16 is more valuable here than inventing new 1-John-specific vocabulary; readers already familiar with John’s Gospel in Malay will recognize the phrase. |
| Word of Life (ὁ λόγος τῆς ζωῆς) | Paraphrase/compound (Firman Hidup), building on the already-transliterated/established Firman (Word, used for logos throughout Malay Christian usage, e.g. Yohanes 1:1’s Firman) | Firman is already an established Alkitab term for logos; this is not a fresh transliteration decision but an extension of existing vocabulary into a new compound specific to 1 John 1:1’s “Word of Life.” |
| Anointing (χρῖσμα) | Paraphrase (Urapan, an established Alkitab word for anointing generally, e.g. anointing with oil) | Reuses existing, doctrinally uncontroversial Alkitab vocabulary; no transliteration needed since a stable native equivalent already exists. |
| Test the Spirits (δοκιμάζετε τὰ πνεύματα) | Paraphrase (Ujilah roh-roh itu), retaining roh rather than substituting a less animist-adjacent word | Considered and rejected: substituting a more clinical word for “spirits” (e.g., ajaran alone, “teachings”) to sidestep the animist collision entirely — rejected because it would lose the text’s own deliberate personal-spiritual-agency language (4:1 genuinely refers to spirits behind teachers, not merely abstract teachings) and would constitute exactly the kind of doctrinal softening this Language Package forbids. The collision is managed by mandatory teaching notes instead. |
Section D: Ranked List of Highest-Risk Ambiguities in 1 John
Ranked by combined severity of doctrinal stakes and likelihood of misreading in the Malaysian religious-linguistic environment. All items ranked Critical/High below require human theologian review per the doctrine risk registry framework; items are ordered from highest to lowest combined risk.
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“Born of God” / “Children of God” / “Seed of God” kinship family (2:29; 3:1-2,9-10; 4:7; 5:1,4,18) — Direct verbatim-root collision with the Qur’an’s own negation of divine begetting (Sura 112:3). Highest risk in the letter because the collision is not merely thematic (as with Father/Adoption in Romans) but lexical: the identical verb root appears in the standard Malay Qur’an translation’s denial and in this doctrine’s affirmation. Every occurrence needs standing theologian review.
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“Test the Spirits” / “Spirit of Truth and Error” (4:1-6) — The only doctrine in the curriculum that structurally invites an animist, multiple-spirit-beings misreading rather than merely risking confusion with a single alternative religious concept; compounds with the aletheia/kebenaran collision simultaneously.
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Advocate (Pembela) vs. Syafaat Nabi Muhammad (2:1) — Near-identical formal role-structure (a unique intermediary defending the believer before God/on Judgment Day) to a doctrine formally taught in Malaysian religious education, not a fringe folk belief; high probability of unconscious assimilation by readers/teachers unless explicitly fenced.
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Antichrist (Antikristus) vs. al-Masih ad-Dajjal (2:18,22; 4:3) — Similar risk profile to #3: an existing, richly narrated eschatological figure in mainstream Sunni teaching risks supplying imported content (appearance, timing, miracles) that the biblical text does not itself assert.
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Propitiation (Korban pendamaian) (2:2; 4:10) — A true vocabulary gap with no existing Islamic-theological or folk parallel at all (direct forgiveness through repentance/mercy is the operative mechanism in Islamic soteriology); risk here is not syncretism but sheer unfamiliarity and potential flattening into generic “sacrifice” (conflated with qurban) without the sin-bearing, justice-satisfying mechanism intact.
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“Come in the Flesh” confession / Incarnation (4:2-3; cf. 1:1-3) — Reuses the baseline’s Critical incarnation risk but sharpens it with 1 John’s own explicit doctrinal test-text status; this is the passage where the curriculum’s core theological anchor (4:7-21) sits immediately downstream, making correct handling here load-bearing for the whole unit.
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Eternal Life / Assurance (Hidup yang kekal, Keyakinan) (5:11-13; 3:21; 4:17; 5:14) — The letter’s climactic thesis claims present-tense, knowable assurance; the surrounding religious environment’s normative eschatological posture (withheld certainty until Judgment) creates strong gravitational pull toward softening “know” into “hope.”
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God is Love / God is Light (essence-claims) (1:5; 4:8,16) — Risk of collapsing ontological identity-claims into attribute-adjectives (Allah itu pengasih/penyayang, echoing the 99 divine names framework), which is a subtler but pervasive risk since it does not require any single “wrong word” — it can happen through natural-sounding smoother Malay phrasing alone.
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Kebenaran / Alētheia double-duty (throughout, esp. 3:18-19) — A structural word-collision risk (righteousness vs. truth sharing one Malay word) rather than a religious-syncretism risk per se, but its Critical/High doctrinal stakes on both sides make silent conflation costly.
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Son of God / Only-Begotten reinforcement (Anak Allah, Tunggal) (4:9,15; 5:5,20) — Carries forward the single most closely watched term from the Romans baseline; risk level is unchanged but occurrence frequency and density are higher in 1 John than in Romans, increasing cumulative exposure.
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Blood of Jesus / Cleanse (1:7,9) — Requires the same real-historical-death presupposition as the baseline’s Resurrection doctrine; risk is real but somewhat mitigated by 1 John not itself asserting the resurrection directly, only presupposing the prior death.
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Sin unto Death / Not unto Death (5:16-17) — High interpretive complexity but the risk is primarily of importing an existing but wrong taxonomy (mortal/venial or dosa besar/kecil) rather than a direct doctrinal collision with a named competing belief system; flagged for theologian review of interpretive framing specifically.
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World / Kosmos (2:15-17; 4:1-5; 5:19) — Medium risk; primary failure mode is semantic flattening (physical globe vs. organized opposition-system) rather than religious syncretism, and is resolvable through consistent contextual glossing.
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Overcome / Power (2:13-14; 4:4; 5:4-5) — Medium risk; managed largely by anchoring victory language to divine indwelling rather than human effort or the baseline’s flagged kuasa ghaib occult-power register.
Section E: Full-Book Coverage Confirmation
All five chapters of 1 John have been reviewed for this analysis. Chapters not separately itemized above contributed only reused/lower-risk vocabulary already logged in the core glossary and are confirmed reviewed here:
| Chapter | Coverage Status |
|---|---|
| 1 John 1 | Reviewed in full — Word of Life, God is Light, Fellowship, Confession/Cleanse doctrines addressed above (Sections A.1, A.2, A.3, B.1, B.2). |
| 1 John 2 | Reviewed in full — Advocate, Propitiation, Commandment, Lust/Pride of Life, Antichrist, Anointing, Last Hour addressed above (Sections A.3, A.5, B.1, B.2, D). |
| 1 John 3 | Reviewed in full — Children of God, Born of God, Seed of God, Lawlessness, Devil, Truth/Aletheia, Brother addressed above (Sections A.4, B.1, B.2, D). |
| 1 John 4 | Reviewed in full — the core anchor passage (4:7-21): God is Love, Testing the Spirits, Come in the Flesh, Only-Begotten, Overcome, World, Savior, Confidence, Fear/Punishment, Perfect Love all addressed above (Sections A.1, A.5, A.6, A.7, A.8, B.1, B.2, D). |
| 1 John 5 | Reviewed in full — Faith, Eternal Life, Testimony, Water and Blood, Sin unto Death, Overcome, Idols addressed above (Sections A.6, A.7, B.1, B.2, D). |
No chapter contributes vocabulary requiring a strategy beyond what is documented above; this gap analysis is complete for the full book.
This document must be read alongside analysis/08_core_glossary.md, the baseline translation_memory.json, and the baseline bible_term_registry.json. All new terms and fencing rules identified here must be formally incorporated into an updated translation memory (incrementing version number) and doctrine risk registry before Phase 2 segment translation of 1 John begins.