Linguistic Gap Analysis
Linguistic Gap Analysis: 3 John (Malay Destination Language Package)
Scope and Method
3 John is a single-chapter letter (1:1–14). Full-book coverage for this curriculum therefore means full-letter coverage: every verse has been reviewed for load-bearing vocabulary. No section is out of scope. Verses contributing no new terminology beyond what is already covered (e.g., 1:13’s ink-and-pen aside, 1:14’s closing formula) are explicitly noted as reviewed — no gap rather than silently omitted.
This analysis extends, and must never contradict, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json). Where a baseline term recurs in 3 John (Gereja, Damai sejahtera), it is reused exactly. Where 3 John introduces vocabulary absent from Romans, this document identifies (a) genuine missing-vocabulary gaps — concepts with no ready single Malay word — and (b) crowded semantic neighborhoods — concepts where a Malay word already exists but is contested by adjacent, non-Christian, or cross-curriculum meanings and therefore needs a “fence” (a mandatory gloss, contextual qualifier, or teaching note) to keep the intended sense from leaking into an unintended one.
The five curriculum doctrines govern the organization of Section 1:
- Hospitality to Traveling Ministers
- Imitating Good rather than Evil
- Church Leadership and Pride (Diotrephes)
- Commendation of Faithful Witness (Demetrius)
- Truth and Christian Fellowship
Section 1: Doctrine Vocabulary Matrix
Doctrine 1: Hospitality to Traveling Ministers (1:5–8)
| Concept | Available Malay Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|---|
| Strangers (ξένοι) | Orang asing | Collides with a live, politically loaded Malaysian discourse category — foreign migrant labor / undocumented immigration (pendatang asing tanpa izin). A learner’s first association will likely be immigration enforcement, not visiting missionaries. | Retain orang asing (no better single word exists) but mandatory descriptive gloss on first use per lesson: “orang asing yang melayani Injil” (foreigners who serve the gospel). Never leave unglossed in doctrinal teaching text. |
| Brothers (ἀδελφοί, of the traveling workers) | Saudara-saudara | Also standard Malay/Islamic vocabulary for ummah-based religious brotherhood (saudara se-Islam) and generic kinship. Risk of reading as ethnic/communal solidarity rather than a specific gospel-partnership. | Retain (established, no viable substitute) but specify referent explicitly in context: “saudara-saudara yang melayani Injil” whenever the traveling workers are meant, distinguishing from generic kinship or interfaith-brotherhood senses. |
| Send on the journey (προπέμπω) | No single word; descriptive phrase required | Malay has no verb combining “equip + escort + provision for onward travel” in one lexeme. A bare “menghantar” (to send) loses the material-support dimension; “membantu” (to help) alone loses the “onward journey” dimension. | Use compound descriptive phrase: “menghantar/membantu meneruskan perjalanan”, glossed in teaching notes as including material provision (funds, supplies, escort), not merely a farewell. |
| Worthily of God (ἀξίως τοῦ θεοῦ) | Selayaknya di sisi Allah | ”Layak” (worthy) risks being heard as a merit-earning category (“worthy enough before God”), echoing the baseline’s grace-vs-merit caution. | Retain phrase but pair explicitly, in teaching text, with the grace-vs-merit framing already established for Kasih kurnia — this describes a manner reflecting well on God’s honor, not a bar the host must clear to earn standing. |
| Ought / obligated (ὀφείλομεν) | Kita patut / sewajarnya kita | The far more common everyday Malay word for religious obligation is wajib, the Islamic fiqh category of legally mandatory duty (carrying reward/punishment weight in a deeds-ledger framework). Using wajib here would smuggle in a legalistic obligation model at odds with the letter’s gratitude-flowing, relational “ought.” | Forbid wajib. Use patut / sewajarnya / seharusnya consistently — softer, relational-obligation vocabulary, consistent with the baseline’s broader avoidance of Islamic legal-merit categories (cf. rahmat rejection for grace). |
| Support/undergird (ὑπολαμβάνειν) vs. Receive/welcome (ἐπιδέχομαι) | Menyokong / membantu vs. Menerima | Malay has no single pair of words that as cleanly separates “bare social acceptance” from “material undergirding” as the Greek does; both English glosses can blur into a single “welcome” concept in translation. | Maintain the two-term distinction deliberately in all lesson material: menerima = acknowledgment/welcome (used positively of ideal hospitality and negatively of Diotrephes’s refusal, 1:9–10); menyokong/membantu = the stronger material-support register (1:8). Do not collapse into one verb. |
| Fellow worker (συνεργός) | Rakan sekerja | Low weakness; standard secular/ministry co-labor term, already used consistently in the Romans corpus (cf. Rom 16:3, 9, 21 pattern). | Reuse consistently; no fencing required. |
| The Name (τὸ ὄνομα, absolute, 1:7) | Nama itu | Standing alone, an absolute “the Name” construction is doctrinally opaque in Malay and risks being processed through the Islamic invocational frame (“dengan nama Allah,” bismillah-pattern formulas), especially since this verse concerns refusing support from unbelievers for the sake of “the Name.” | Mandatory gloss on every occurrence: “Nama itu (Nama Kristus / Nama Yesus).” Never render as a bare, unglossed “Nama itu” in any teaching or lesson text. |
| Gentiles/outsiders in the missions-support sense (ἐθνικῶν, 1:7) | No safe direct reuse from Romans; no acceptable common Malay word | The baseline’s Bangsa bukan Yahudi (Romans Gentiles) is an ethnic-boundary category inapplicable here; kafir is explicitly forbidden baseline-wide for its contested pejorative force. Both risks compound in this one verse. | Use descriptive rendering “Orang yang tidak beriman kepada Kristus” (people who do not believe in Christ) — a functional, non-ethnic, non-pejorative description. Route to human theologian review; never substitute kafir or Bangsa bukan Yahudi. |
Doctrine 2: Imitating Good rather than Evil (1:11)
| Concept | Available Malay Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|---|
| Imitate (μιμοῦ/μιμέομαι) | Meniru / mencontohi | Minimal weakness; clear, standard vocabulary. | Reuse consistently as the doctrine’s central verb; no fencing required. |
| Evil / good (κακόν/ἀγαθόν) | Yang jahat / yang baik | Broadly compatible across Malay religious traditions, but risk of being processed through an impersonal karmic “moral balance” framework rather than conduct measured against a personal, holy God. | Teaching notes must anchor good/evil to God’s own character (relational, personal standard), not a cosmic ledger or fate-based moral accounting. |
| Doer of good / doer of evil (ἀγαθοποιῶν/κακοποιῶν) | Orang yang berbuat baik / orang yang berbuat jahat | Read in isolation, sounds exactly like a works-based test of standing before God — dangerously close to an amal soleh (righteous-deeds ledger) framework the baseline works hard to keep Kebenaran/Diperbenarkan away from. | Must always be taught paired with the baseline’s grace-vs-merit distinction: this is evidence/fruit of a life already transformed (cf. baseline’s imputed_righteousness notes), never the ground of standing before God. Route to human theologian review. |
| Has [not] seen God (ἑώρακεν τὸν θεόν) | Belum pernah melihat Allah | Risk of a literalized reading implying God’s physical visibility — directly in tension with tawhid’s rejection of divine anthropomorphism (tashbih), a live and sensitive point of Islamic theology. | Teaching notes must state explicitly this is the Johannine idiom for relational, saving knowledge of God, not literal eyesight, while preserving the force of the claim (habitual evildoing is incompatible with truly knowing God). |
Doctrine 3: Church Leadership and Pride (Diotrephes) (1:9–10)
| Concept | Available Malay Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|---|
| Elder (πρεσβύτερος, the letter’s own author self-designation, 1:1) | Penatua | Risks (a) flattening to “an elderly person” in ordinary usage, and (b) collision with customary indigenous adat elder councils (tua-tua kampung, ketua adat) prominent in Sabah/Sarawak Malay-Christian contexts, whose authority derives from custom/lineage, not apostolic spiritual office. | Retain Penatua (established church-office term) but clarify explicitly on first use that this is a recognized spiritual/pastoral office, distinct from a village-custom elder role. |
| Loving preeminence (φιλοπρωτεύων) | Yang suka mengutamakan dirinya (sebagai yang terutama) | Rare NT hapax legomenon; no single Malay word exists. Risk that a compressed rendering could be misread as a critique of church leadership/hierarchy as such, rather than of one leader’s prideful self-exaltation specifically. | Retain the descriptive phrase; teaching material must explicitly contrast this with the letter’s own positive use of Penatua — the doctrine targets the sin of pride in office, never legitimate eldership/authority itself. |
| Malicious/slanderous talk (λόγοις πονηροῖς φλυαρῶν) | Memfitnah kami dengan kata-kata jahat | Memfitnah is a legally weighty term in contemporary Malaysian discourse (defamation/sedition-adjacent law), which could shift reader focus toward secular legal categories rather than the text’s spiritual-community harm. | Retain (the seriousness is appropriate) but keep teaching notes anchored to the community/relational harm in view, not Malaysian defamation statute. |
| Hinder / cast out (κωλύει/ἐκβάλλει) | Menghalang / menghalau (dari gereja) | Risk of being conflated with legitimate, restorative biblical church discipline (which the NT elsewhere commends). | Teaching material must explicitly distinguish this as the illegitimate, pride-motivated abuse of expulsion power, not a model of proper discipline. |
| Receive/welcome, refused (ἐπιδέχομαι, negative use in 1:9) | Menerima (negated: tidak menerima) | NIV-style expansions (“does not acknowledge our authority”) go beyond the base sense “receive/welcome.” Over-translating risks importing an authority-claim the base Greek verb does not itself assert. | Keep the Malay rendering close to the literal “receive/welcome” sense; unpack the authority dimension only in a separate teaching note, not in the base translation. |
Doctrine 4: Commendation of Faithful Witness (Demetrius) (1:12)
| Concept | Available Malay Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|---|
| Testify/testimony (μαρτυρέω/μαρτυρία) | Bersaksi / memberi kesaksian / kesaksian | Sits near the conceptual neighborhood of the Islamic syahadah (shahada) — the foundational, formulaic creedal declaration of faith central to Islamic practice and identity. A Malay reader may default to hearing “kesaksian” as a fixed confessional recitation rather than an observational character-reference. | Teaching material must clarify this is commendation of a specific person’s observed, verifiable, gospel-consistent conduct, attested by a community, the truth itself, and the elder — not a creedal formula. Route to human theologian review given doctrinal centrality. |
| Threefold witness structure (everyone / the truth itself / the elder, 1:12) | Compositional; no single term | No lexical gap, but a structural teaching risk: three distinct “witnesses” stacked in one verse can read as redundant repetition in Malay if translated flatly. | Preserve the threefold structure explicitly in translation (do not compress into a single generic “he is well spoken of”); each witness-source carries distinct rhetorical weight in the original. |
Doctrine 5: Truth and Christian Fellowship (1:1–4, 1:12, 1:14)
| Concept | Available Malay Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|---|
| Truth (ἀλήθεια) | Kebenaran (established Alkitab rendering) | Highest-priority collision in this curriculum. The baseline Romans package already assigns Critical risk to Kebenaran as the rendering of righteousness (δικαιοσύνη) — right standing before God received by faith. In 3 John, alētheia means gospel-truth/fidelity, a related but distinct concept. A learner trained first on Romans risks importing the forensic-standing sense into 3 John’s very different “walking in the truth” sense. | Retain Kebenaran for consistency with the wider Alkitab tradition (do not invent a rival term), but every occurrence in 3 John (1:1, 3×2, 4, 8, 12×2) must carry a disambiguating gloss distinguishing “truth/gospel-fidelity” (3 John’s sense) from “forensic righteous standing” (Romans’ sense). This is a cross-curriculum consistency issue, not a 3 John-only problem. |
| Love (ἀγάπη/ἀγαπάω) | Kasih | Minimal weakness; standard, well-established Malay Christian vocabulary. | Reuse consistently; pair with Kebenaran in 1:1 to preserve the letter’s love-in-truth bond as a matched pair, not two unrelated concepts. |
| Beloved (ἀγαπητός) | Yang dikasihi | The baseline forbids “kekasih Allah” as a euphemistic substitute for Anak Allah (Son of God) — a Christological caution. Here the same root (kasih) legitimately addresses a human recipient (Gaius) in ordinary epistolary style. | Flag for reviewers that this is a distinct, non-Christological, low-doctrinal-weight usage; do not import the Son-of-God caution unnecessarily, but do note the shared root to prevent confusion during cross-referencing. |
| Friends (φίλος, 1:14) vs. Brothers (ἀδελφοί, 1:3/5/10) | Sahabat-sahabat vs. Saudara-saudara | Two distinct Greek relational registers exist side by side in this short letter; a translator working quickly could default to one Malay word for both, flattening a meaningful distinction (echoing John 15:14–15’s “friends” language). | Maintain the two-term distinction throughout; if curriculum teaching notes cross-reference John 15:14–15, ensure sahabat is used consistently there also. |
| Peace (εἰρήνη, 1:14, closing) | Damai sejahtera (baseline reuse) | Minimal weakness; note only that 3 John closes with peace alone, unlike Paul’s grace-plus-peace formula — a stylistic, not translational, distinction. | Reuse exactly per baseline; add a brief stylistic teaching note only, no rendering change. |
Section 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuine Missing-Vocabulary Gaps (no single Malay word/phrase exists; descriptive rendering required)
These are concepts where the gap is lexical — Malay simply lacks a single term, regardless of religious-cultural collision risk:
| Term | Gap Type | Resolution |
|---|---|---|
| Send on the journey (προπέμπω, 1:6) | No verb combines “equip + escort + provision for travel” | Descriptive phrase: menghantar/membantu meneruskan perjalanan |
| Loving preeminence (φιλοπρωτεύων, 1:9) | NT hapax; compound concept with no Malay one-word equivalent | Descriptive phrase: yang suka mengutamakan dirinya (sebagai yang terutama) |
| Malicious/slanderous talk (λόγοις πονηροῖς φλυαρῶν, 1:10) | Compound Greek phrase (manner + content + intent) with no single Malay equivalent | Descriptive phrase: memfitnah kami dengan kata-kata jahat |
| Worthily of God (ἀξίως τοῦ θεοῦ, 1:6) | Adverbial construction with theological freight; no single-word Malay adverb suffices | Descriptive phrase: selayaknya di sisi Allah |
| Face to face (στόμα πρὸς στόμα, 1:14) | Hebraic idiom (“mouth to mouth”); literal rendering would be nonsensical/comic in Malay | Idiomatic rendering only: bersemuka/bertemu terus; literal translation explicitly forbidden |
Reviewed — no gap: 1:13 (ink/reed-pen, material culture only, no theological content); 1:14b (“by name,” seorang demi seorang, straightforward personalized-greeting convention).
2.2 Crowded Semantic Neighborhoods (Malay word exists but is contested by competing associations; requires fencing)
These are concepts where a ready Malay word does exist, but it sits in a neighborhood already occupied by a competing Islamic, folk-animist, ethnic-political, or cross-curriculum (Romans) meaning. Each requires an explicit “fence” — a mandatory gloss, contextual qualifier, or teaching-note boundary — to keep 3 John’s intended sense from bleeding into the neighboring one.
| Term | Competing Neighbor | Fence Required |
|---|---|---|
| Kebenaran (truth, 1:1 etc.) | Baseline’s Kebenaran = forensic righteousness (Romans) | Disambiguating gloss every occurrence; cross-curriculum teaching note |
| Orang asing (strangers, 1:5) | Malaysian immigration/foreign-labor political discourse | Mandatory descriptive gloss: “orang asing yang melayani Injil” |
| Saudara-saudara (brothers, 1:3/5/10) | Islamic ummah-brotherhood; generic ethnic kinship | Explicit referent-specification: “gospel-worker brothers,” not generic religious/ethnic brotherhood |
| Wajib (rejected rendering for “ought,” 1:8) | Islamic fiqh legally-mandatory-duty category | Forbidden substitution; use patut/sewajarnya instead |
| Nama itu (the Name, absolute, 1:7) | Islamic invocational formulas (“dengan nama Allah”) | Mandatory gloss: “Nama itu (Nama Kristus/Nama Yesus)” every occurrence |
| Kafir / Bangsa bukan Yahudi (rejected renderings for ethnikōn, 1:7) | Islamic religious-legal pejorative category; Romans’ Jew/Gentile ethnic-unity category | Both forbidden; use descriptive “orang yang tidak beriman kepada Kristus” instead |
| Bersaksi/kesaksian (testify/testimony, 1:3, 6, 12) | Islamic syahadah creedal-recitation concept | Teaching note: this is observed-conduct commendation, not a fixed confession formula |
| Penatua (elder, 1:1) | Sabah/Sarawak indigenous adat customary elder councils | Teaching note: recognized spiritual/pastoral office, not a village-custom role |
| Belum pernah melihat Allah (has not seen God, 1:11) | Tawhid’s rejection of divine anthropomorphism (tashbih) | Teaching note: Johannine idiom for relational knowledge, not literal ocular vision |
| Layak/selayaknya (worthy, 1:6) | Merit-earning framework (echo of amal soleh) | Pair explicitly with baseline grace-vs-merit caution |
| Orang yang berbuat baik/jahat (doer of good/evil, 1:11) | Works-based standing-before-God framework (amal soleh) | Teaching note: evidence/fruit, not ground, of salvation |
| Yang dikasihi (beloved, 1:1, 2, 5, 11) | Baseline’s forbidden Christological euphemism “kekasih Allah” for Anak Allah | Flag as distinct, non-Christological, low-weight usage — no euphemism concern here |
Section 3: Transliteration vs. Paraphrase Decisions
| Item | Decision | Rationale |
|---|---|---|
| Gaius (Γάϊος) | Transliterate → Gayus | Established Alkitab-consistent proper-name transliteration convention (cf. Paulus, Titus, Timotius pattern). |
| Diotrephes (Διοτρέφης) | Transliterate → Diotrefes | Same convention; name itself carries low risk — the doctrinal weight attaches to his described conduct, handled lexically elsewhere in this document, not to the name form. |
| Demetrius (Δημήτριος) | Transliterate → Demetrius | Same convention. |
| Truth (ἀλήθεια) | Reuse established Alkitab word (Kebenaran), not a novel coinage | Inventing a rival Malay word for “truth” distinct from the Alkitab-wide convention would fracture consistency with the whole existing Malay Bible tradition and create a worse problem than the one it solves; disambiguation is handled via glossing, not via a different lexeme. |
| The Name (τὸ ὄνομα, absolute) | Paraphrase/gloss, do not transliterate or leave bare | A bare “Nama itu” transliterated from the absolute-construction pattern is doctrinally opaque; requires an explicit paraphrastic gloss identifying Christ. |
| Gentiles/outsiders (ἐθνικῶν, missions-support sense) | Paraphrase (descriptive), do not reuse a prior term or transliterate | Neither transliteration (meaningless to a Malay reader) nor reuse of an existing Malay/Romans term (both available options are forbidden — see Section 2) is viable; a fresh descriptive phrase is the only safe path. |
| Loving preeminence (φιλοπρωτεύων) | Paraphrase (descriptive) | NT hapax with no Malay lexical equivalent; transliteration would be meaningless (it is a compound Greek participle, not a proper name or established loanword). |
| Send on the journey (προπέμπω) | Paraphrase (descriptive) | Same reasoning; a technical missions-support term with no single-word Malay equivalent. |
| Abba-style retained transliterations (n/a in 3 John) | Not applicable | 3 John contains no Aramaic terms of intimacy requiring untranslated retention as in Romans 8:15’s Abba; noted here only to confirm the baseline convention was checked and found not to apply. |
| Amin/Haleluya-style established transliterations (n/a in 3 John) | Not applicable | Neither term occurs in 3 John; noted for completeness of full-letter review. |
General rule for this curriculum: transliterate only proper names (Gayus, Diotrefes, Demetrius) following the established Alkitab convention already used for Romans’ proper names (Daud, Paulus). For every non-name theological or relational concept, prefer reuse of an already-established Alkitab/baseline word (with fencing/glossing as needed) over inventing a new term; paraphrase descriptively only where no single Malay word exists and no baseline term safely transfers.
Section 4: Ranked List of Highest-Risk Ambiguities in 3 John
Ranked by combined severity of (a) doctrinal consequence if mishandled and (b) likelihood of misreading given the Malaysian Malay religious-linguistic environment:
-
Kebenaran (truth) vs. Kebenaran (righteousness) — cross-curriculum conflation risk (1:1, 3×2, 4, 8, 12×2). Highest rank because it is not merely a single-verse ambiguity but a structural risk across the whole 3 John curriculum: every one of the letter’s seven occurrences of this word carries the risk of importing Romans’ forensic-standing doctrine into a document about gospel-fidelity and Christian integrity. Requires mandatory glossing at every occurrence, not just first use.
-
Gentiles/outsiders in the missions-support sense (ἐθνικῶν, 1:7). Compounds two independently forbidden baseline substitutions (Bangsa bukan Yahudi, kafir) in a single verse; the descriptive rendering is a new, unattested construction requiring theologian sign-off before Phase 2 use.
-
“The Name” absolute construction (τὸ ὄνομα, 1:7). Direct collision with Islamic invocational grammar (“dengan nama Allah”); an unglossed rendering could be read as generic pious invocation rather than a specific Christological claim, in the very verse discussing refusal of pagan patronage.
-
Doer of good / doer of evil (ἀγαθοποιῶν/κακοποιῶν, 1:11) — proximity to the whole grace/works axis. Sits at the exact fault line the entire Romans Language Package was built to protect (grace vs. amal soleh); a careless rendering could make 3 John appear to teach a works-based test of divine favor, directly undercutting the companion curriculum’s central doctrine.
-
Strangers (ξένοι, 1:5) — orang asing. Not a theological collision per se, but a severe contemporary-political collision: Malaysian public discourse around orang asing/pendatang asing is highly charged, and an unglossed rendering risks the entire hospitality doctrine being read through a modern immigration-policy lens rather than a first-century missions lens.
-
Testify/testimony (μαρτυρέω/μαρτυρία, 1:3, 6, 12) — proximity to syahadah. The backbone vocabulary of the Demetrius commendation doctrine; risk of readers hearing a creedal-recitation category rather than an observed-conduct commendation, which would subtly misrepresent how the letter actually argues for Demetrius’s credibility.
-
Loving preeminence (φιλοπρωτεύων, 1:9) — leadership-critique scope ambiguity. Risk is not mistranslation of the word itself (a descriptive phrase is adequate) but scope creep in teaching: readers could generalize this into a critique of church eldership/authority as an institution, when the letter’s own positive self-designation (Penatua) shows the target is pride in office, not office itself.
-
Has [not] seen God (ἑώρακεν τὸν θεόν, 1:11) — anthropomorphism risk. Direct, if narrower, collision with tawhid’s rejection of divine visibility (tashbih); lower rank than items above because the idiom is more easily contained by a single explanatory teaching note and does not recur elsewhere in the letter.
-
Ought/obligated (ὀφείλομεν, 1:8) — wajib substitution risk. Real risk is translator/reviewer habit defaulting to the far more common Malay religious-obligation word wajib; consequence is serious (importing an Islamic legal-merit framework) but the fix is a simple, well-documented forbidden-substitution rule rather than a structurally difficult judgment call.
-
Strangers/Brothers relational-term flattening (ξένοι/ἀδελφοί/φίλος overlap, 1:3–14). Lowest-ranked but genuine risk: three distinct Greek relational registers (unfamiliar traveling worker, fellow believer, personal friend) could be flattened into a single generic Malay relational word by a time-pressured translator, losing textured social distinctions the letter itself maintains deliberately.
Section 5: Summary and Handoff
- Full-letter coverage confirmed: all 14 verses of 3 John reviewed; verses without new terminology (1:13, part of 1:14) explicitly noted as reviewed with no gap, per the full-coverage mandate.
- Zero net-new baseline contradictions: every recommendation here reuses baseline terms where safe (Gereja, Damai sejahtera, Kebenaran) and introduces new descriptive renderings only where the baseline provides no safe transferable term (Gentiles/outsiders sense, the Name, loving preeminence, send on the journey).
- Two Critical-risk items (Kebenaran cross-curriculum collision; Gentiles/outsiders descriptive rendering) require human theologian review at every occurrence, consistent with the doctrine risk registry’s Critical-tier routing rule.
- Six High-risk items (prosper/health, strangers, the Name, loving preeminence, doer of good/evil, testify/testimony) require human theologian review per the same routing convention already established for Romans.
- This analysis feeds directly into
analysis/08_core_glossary.md(already produced) and must be used to validate/extendassets/translation_memory.jsonandassets/bible_term_registry.jsonbefore any Phase 2 segment translation of 3 John begins.
End of linguistic gap analysis. See analysis/08_core_glossary.md for the consolidated glossary and assets/bible_term_registry.json for the per-term registry entries derived from this analysis.