Linguistic Gap Analysis
Linguistic Gap Analysis: 1 John (English–Marathi)
Purpose
This document executes PRD Phase 1 Step 8. It maps every load-bearing doctrine of the 1 John curriculum onto the available Marathi lexical resources, identifies where Marathi has (a) no adequate existing term (“missing vocabulary”) and where it has (b) a term already crowded with competing devotional/philosophical meanings (“crowded semantic neighborhoods” requiring fencing), records transliteration-vs-paraphrase decisions, and ranks the letter’s highest-risk ambiguities for Phase 2 translator attention. It extends, and must not contradict, the Romans baseline translation_memory.json and the 1 John extensions already registered in assets/bible_term_registry.json and analysis/08_core_glossary.md.
Full-book coverage confirmation: All five chapters of 1 John were reviewed for this analysis. Chapters 1, 2, 3, and 5 each contribute distinct load-bearing vocabulary beyond the core passage; chapter 4 contains both the Testing the Spirits unit (4:1-6) and the core passage (4:7-21). No chapter is silently omitted; see the Chapter Coverage Log at the end of this document.
Part 1: Doctrine Vocabulary Matrix
| Doctrine | Available Marathi terms (from glossary/registry) | Weaknesses in available vocabulary | Recommended strategy |
|---|---|---|---|
| God is Light and God is Love | परमेश्वर (God); प्रकाश (light); अंधकार (darkness); प्रीती (love) | प्रकाश collides with Warkari darshan-light imagery and Buddhist bodhi/enlightenment associations; प्रीती’s nearest Marathi neighbors (प्रेम, भक्ती) both carry human-initiated or devotee-initiated connotations that invert 1 John’s God-to-human direction of these two definitional statements (1:5; 4:8,16). | Anchor both terms as essential, unchanging attributes of God’s own nature, not experiences granted to or attained by a devotee/practitioner. Pair every occurrence of प्रकाश and प्रीती in 1:5 and 4:8/16 with the parallel structure “देव प्रकाश आहे…देव प्रीती आहे” without qualifying adjectives that would weaken the ontological claim. Require a standing translator/study note at first occurrence of each (1:5; 4:8). |
| Fellowship with God and One Another | सहभागिता (fellowship, Low risk baseline reuse); राहणे/वास करणे (abide) | सहभागिता itself is low-risk, but the doctrine’s central Johannine mechanism — मutual abiding (μένω) — has no ready Marathi equivalent free of pantheistic-immanence or bhakti-indwelling resonance. | Use सहभागिता for the noun “fellowship” (1:3,6-7) without modification. For “abide,” fix राहणे/वास करणे at its anchor occurrence (2:6) with a standing note distinguishing personal, Trinitarian, mutual indwelling from (a) Brahman-atman pantheistic immanence and (b) Warkari “Vitthal dwelling in the heart” devotional imagery understood poetically rather than literally. |
| Confession and Forgiveness of Sin | पाप (sin); कबूल करणे (confess); शुद्ध करणे (cleanse); प्रायश्चित्त (propitiation); मध्यस्थ (advocate); विश्वासू आणि न्यायी (faithful and just); रक्त (blood) | प्रायश्चित्त’s everyday sense is self-performed penance; शुद्ध करणे leans toward ritual purification (śuddhī); मध्यस्थ risks assimilation to a devotional intercessor-saint role; कबूल करणे must carry two distinct senses (private confession to God, 1:9; public doctrinal confession, 4:2,15) without collapsing them. | Require a qualifying phrase or standing note at every occurrence of प्रायश्चित्त (देवाने स्वतः दिलेले प्रायश्चित्त) making explicit that God gives and Christ accomplishes it — never the sinner. Require a note at शुद्ध करणे’s first occurrence (1:7) distinguishing once-for-all moral cleansing from repeatable ritual purification (snana). Keep मध्यस्थ tied explicitly to Christ’s legal-defense role before the Father (2:1), never a generic intercessory-saint figure. |
| Love for the Brethren as Evidence of New Birth | देवापासून जन्मलेला (born of God); देवाची मुले (children of God); बीज (seed of God); बंधू (brother); नीतिमत्त्वाचे आचरण करणे (practice righteousness); करुणा/कनवाळू अंतःकरण (compassion); खोटारडा (liar) | देवापासून जन्मलेला sits directly beside two forbidden neighbors (पुनर्जन्म, पुनर्भव) in the same semantic field as the Romans baseline’s “resurrection” caution; बीज risks a Buddha-nature/innate-divine-spark misreading; करुणा alone risks a self-cultivated-virtue misreading (Buddhist brahmavihāra). | Extend the Romans forbidden-substitution list explicitly to देवापासून जन्मलेला (never पुनर्जन्म/पुनर्भव). Present बीज as implanted at the decisive event of new birth, not an innate universal potential. Default to कनवाळू अंतःकरण for compassion; permit करुणा only when qualified (ख्रिस्ती करुणा). |
| The Incarnation and Antichrist | देहधारण (incarnation, baseline reuse); जीवनाचे वचन (word of life); प्रकट झाले/झाला (manifested); एकुलता एक पुत्र (only-begotten Son); ख्रिस्तविरोधी (antichrist); पाणी आणि रक्त (water and blood) | एकुलता एक पुत्र must resist assimilation to Vaishnav avatar theology or a Bodhisattva-type “one of many enlightened beings” reading; ख्रिस्तविरोधी has no ready cultural equivalent but risks being folded into a Kali Yuga cosmic-decline narrative if left unexplained; प्रकट झाले must convey one-time historical disclosure, not a recurring theophany/avatar-appearance. | Reuse देहधारण without variation (baseline Critical term). Render एकुलता एक पुत्र consistently as “the one and only Son,” always paired with देवाचा पुत्र, never alone. Require a study note at 2:18-23 and 4:1-3 distinguishing the antichrist test (doctrinal denial of the incarnate Christ) from a yuga-decline or generic cosmic-adversary narrative. |
| Assurance of Salvation and Eternal Life | सार्वकालिक जीवन (eternal life); जगाचा तारणारा (Savior of the world); धैर्य/निर्भय भरवसा (confidence); समज (understanding); भीती (fear); शिक्षा/दंड (punishment); स्वतःला राखणे/देव राखतो (kept by God); खरा परमेश्वर (true God) | सार्वकालिक जीवन’s nearest neighbors (मोक्ष, मुक्ती, निर्वाण) are all well-established, positively regarded terms in the target culture for a different kind of liberation (rebirth-escape or craving-cessation) — the risk is not obscurity but false-friend familiarity; धैर्य/भरवसा could read as self-generated courage; शिक्षा/दंड risks an impersonal karmic-retribution reading. | Extend the Romans “salvation” forbidden-substitution list explicitly to सार्वकालिक जीवन. Every occurrence in 5:11-13, 20 must be taught positively as a present-possessed, relational, assured gift, not merely defended by exclusion. Ground धैर्य/भरवसा explicitly in Christ’s finished work at each occurrence (2:28; 3:21; 4:17; 5:14). |
| Overcoming the World | जग (world); जिंकणे/मात करणे (overcome); विश्वास (faith); देहवासना/डोळ्यांची वासना/जीवनाचा गर्व (worldly desire) | जग is polysemous across three senses (created order / humanity / God-opposing value-system) and requires per-occurrence sense-flagging; जिंकणे/मात करणे risks a tapasya-style self-effort or Eightfold-Path self-cultivation reading if not explicitly grounded in the Spirit and faith. | Flag जग per occurrence for its operative sense, defaulting to the God-opposing-system sense in 2:15-17; 4:4-5; 5:4-5,19 (the dominant sense in this letter). Anchor जिंकणे/मात करणे explicitly to 4:4 (indwelling Spirit) and 5:4-5 (faith) at every occurrence — victory received, not achieved. |
| Testing the Spirits | आत्म्यांची परीक्षा घेणे (test the spirits); भ्रमाचा आत्मा (spirit of error); पवित्र आत्मा (Holy Spirit, baseline reuse); अभिषेक (anointing) | आत्म्यांची परीक्षा घेणे and भ्रमाचा आत्मा both carry strong folk-religious resonance (bhagat/māntrik spirit-possession discernment, bhūt-pret exorcism practice) that could relocate this doctrinal test into an occult-diagnostic register; अभिषेक is a live ritual term (Shiva-abhisheka, murti-anointing). | Require a standing translator/study note at 4:1 clarifying the test is doctrinal (does the teaching confess Jesus Christ come in the flesh?), not a ritual test for possession. Require a parallel note at 2:20,27 distinguishing अभिषेक as the Spirit’s inward teaching ministry given to every believer at conversion from a repeatable external ritual act. |
| Core Passage Anchor — God is Love / Love for One Another (4:7-21) | प्रीती (love); देवापासून जन्मलेला (born of God); प्रायश्चित्त (propitiation, 4:10); एकुलता एक पुत्र (4:9); पवित्र आत्मा (4:13); जगाचा तारणारा (4:14); कबूल करणे (4:15); धैर्य/भरवसा (4:17); भीती/शिक्षा (4:18); बंधू (4:20-21); खोटारडा (4:20) | This passage concentrates nearly every Critical-risk term in the letter within fifteen verses; the cumulative risk is not any single term but the compounding effect of several false-friend fields activating simultaneously (bhakti-love, ritual-penance, avatar-sonship, karmic-fear) in one continuous argument. | This passage requires the highest per-segment review intensity in Phase 2: every Critical term above must be checked in combination, not isolation, since 4:7-21’s argument (God’s initiating love → the Son sent as propitiation → indwelling Spirit → confident assurance → love for the brother) depends on each term retaining its fenced sense in sequence. |
Part 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no adequate existing Marathi term — new coinage/compound required)
These concepts have no pre-existing Marathi term that captures the doctrinal content; a compound or qualified phrase must be built, as already proposed in the core glossary.
| Concept | Gap | Strategy adopted |
|---|---|---|
| Propitiation (God-given, Christ-accomplished satisfaction) | प्रायश्चित्त exists but names the opposite direction of action (self-administered) | Standing qualifying phrase: देवाने स्वतः दिलेले प्रायश्चित्त |
| Only-begotten / unique Sonship (μονογενής) | देवाचा पुत्र (baseline) conveys Sonship but not uniqueness/non-repeatability | Compound एकुलता एक पुत्र, always paired with देवाचा पुत्र |
| Born of God as completed, once-for-all spiritual begetting | No Marathi term for a non-cyclical, non-karmic “new birth” | Compound देवापासून जन्मलेला, explicitly fenced against पुनर्जन्म/पुनर्भव |
| Eternal life as present-possessed, assured, relational gift | No existing term conveys assurance-now (vs. post-mortem or post-cycle attainment) | Compound सार्वकालिक जीवन with mandatory positive teaching note, not exclusion-only |
| Antichrist as a doctrinal-denial category (not a single future cosmic-adversary figure) | No Marathi cultural equivalent | Transliteration-adjacent compound ख्रिस्तविरोधी, with study note fencing against yuga-decline reading |
| Advocate (Christ’s legal-defense role grounded in his own atoning death) | मध्यस्थी (intercession) exists but lacks the specific legal/forensic register | Distinct compound मध्यस्थ, sharing but narrowing the baseline root |
| Sin unto death / not unto death (pastoral-diagnostic category) | No existing category in Marathi religious vocabulary maps to this distinction | Descriptive phrase-pair with mandatory study note flagging interpretive debate |
2.2 Crowded Semantic Neighborhoods (existing terms carrying strong competing associations — require fencing, not coinage)
These Marathi terms already exist and are fluent, but are heavily populated by other traditions’ doctrines; each requires an explicit fence (translator note, qualifying phrase, or first-occurrence anchor) rather than a new coinage.
| Marathi term | Doctrine at risk | Competing occupant of the semantic space | Fencing strategy |
|---|---|---|---|
| प्रीती / प्रेम / भक्ती | God is Light and God is Love (agapē) | प्रेम = popular romantic/erotic register (film, literature); भक्ती = devotee-initiated reverence toward a chosen deity (Vitthal) | Use प्रीती exclusively; never प्रेम or भक्ती. Standing note at 4:7-8 anchor point: this love originates in God, is prior to any human response, and is not a practitioner’s devotional output. |
| प्रकाश | God is Light | Warkari darshan-light (radiant vision of Vitthal’s murti); Buddhist bodhi/enlightenment-light | Anchor as an unchanging attribute of God’s nature (1:5), not an experience granted to or attained by a devotee. |
| करुणा | Love for the Brethren (compassion, 3:17) | Central cultivated virtue of the Buddhist Eightfold Path/brahmavihāras | Default to कनवाळू अंतःकरण; permit करुणा only when qualified ख्रिस्ती करुणा. |
| मूर्ती | Assurance of Salvation (closing exhortation, 5:21) | The literal, actively venerated sacred image at the center of both Ganpati festival practice and Warkari devotion at Pandharpur | No substitute viable — मूर्ती is unavoidable and correct. Fence with a mandatory study note framing 5:21 as the letter’s climactic call to undivided devotion, continuous with (not contradictory to) the Ambedkarite Buddhist community’s own historical rejection of murti-worship. |
| राहणे / वास करणे | Fellowship with God (abide, μένω) | Pantheistic Brahman-atman immanence; Warkari “Vitthal in the heart” devotional poetry | Fence at first occurrence (2:6) with a note: personal, Trinitarian, mutual indwelling, not diffuse impersonal presence. |
| अभिषेक | Testing the Spirits (anointing, χρῖσμα) | Shiva-abhisheka and comparable ritual anointing of murtis | Fence with a note: the Spirit’s inward teaching ministry given to every believer at conversion, not a repeatable external ritual act on a sacred object/person. |
| आत्म्यांची परीक्षा घेणे / भ्रमाचा आत्मा | Testing the Spirits | Folk bhagat/māntrik spirit-possession discernment and bhūt-pret exorcism | Fence with a note at 4:1: a doctrinal test of teaching content (confession about Christ), not an occult diagnostic ritual. |
| मरणास कारण होणारे पाप | Confession and Forgiveness of Sin (5:16-17) | Karma-mechanism reading (sin automatically producing death as cosmic consequence) | Fence with a study note flagging the interpretive debate and explicitly distinguishing this from a karmic-retribution mechanism. |
| शिक्षा / दंड | Assurance of Salvation (fear of punishment, 4:18) | Impersonal karmic-retribution imagery | Fence as personal, judicial punishment from a personal God, resolved in Christ — never automatic cosmic consequence. |
| सार्वकालिक जीवन (neighboring मोक्ष/मुक्ती/निर्वाण) | Assurance of Salvation and Eternal Life | Warkari-Hindu liberation from rebirth (मोक्ष/मुक्ती); Buddhist cessation of craving (निर्वाण) — both well-established, positively regarded destination concepts | Never substitute; require positive doctrinal teaching (present possession, relational, assured now) at every occurrence, not merely a rejected-word list. |
| नियमशास्त्राचे उल्लंघन (fencing अधर्म away from ἀνομία) | Love for the Brethren (sin as lawlessness, 3:4) | अधर्म carries caste-linked resonance already rejected in the Romans baseline for the related term ἁμαρτία | Extend the baseline rejection explicitly to ἀνομία; never use अधर्म here either. |
Part 3: Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Abba (Romans 8:15, cross-referential background only in 1 John) | Transliterate: अब्बा (baseline reuse) | Preserves Aramaic intimacy; no 1 John-specific change needed. |
| Antichrist (ἀντίχριστος) | Compound, not pure transliteration: ख्रिस्तविरोधी | A bare transliteration (अँटीख्रिस्त) would be opaque to readers without English literacy; the descriptive compound (“opposed-to-Christ”) preserves the doctrinal content (denial of the incarnate Christ) directly in the rendering itself. |
| Messiah / Christ (ὁ Χριστός, background) | Transliterate: ख्रिस्त (established, per baseline cross-reference in 12_ai_translation_requirements.md) | Already the fixed Marathi Bible-tradition form; no paraphrase risk. |
| Propitiation (ἱλασμός) | Paraphrase with qualifying phrase, not transliteration | No Greek-derived transliteration exists in Marathi Bible tradition; प्रायश्चित्त (existing Marathi word) plus mandatory qualifier is preferred over inventing an unfamiliar transliterated neologism that would be unreadable to the target audience. |
| Only-begotten Son (μονογενής) | Compound paraphrase: एकुलता एक पुत्र | No single-word Marathi equivalent; “the one and only son” is a natural, idiomatic Marathi phrase already used for an only child, extended here theologically. |
| Anointing (χρῖσμα) | Retain existing Marathi word (अभिषेक), do not coin alternative | Coining a new word would sacrifice intelligibility; instead fence the existing term with a translator note (see Part 2.2) rather than avoid it. |
| Amen, Hallelujah (general Bible-tradition transliterations, background) | Transliterate: आमेन, हालेलूया (baseline reuse) | Already fixed in Marathi Bible tradition; no 1 John-specific decision required. |
| Sin unto death (ἁμαρτία πρὸς θάνατον) | Paraphrase, not transliteration or single-word coinage | The category is pastoral-theological and specific to this passage; a descriptive phrase with an accompanying study note is safer than any single term, which would either over-specify or under-specify the intended sense. |
| Test the spirits (δοκιμάζετε τὰ πνεύματα) | Paraphrase: आत्म्यांची परीक्षा घेणे | A transliterated Greek-derived term is unavailable and undesirable; the natural Marathi paraphrase is retained but fenced (see Part 2.2) rather than replaced. |
General principle applied: transliteration is reserved for (a) proper names with an already-fixed Marathi Bible-tradition form (Jesus, David, Abba, Amen), and (b) cases where no natural Marathi paraphrase exists and inventing one would reduce intelligibility below the Class 8-10 reading-level target set in the baseline requirements document. All theological-concept terms in 1 John are handled by paraphrase/compound with mandatory fencing notes, consistent with how the Romans baseline handled कृपा, नीतिमत्त्व, and तारण.
Part 4: Ranked List of Highest-Risk Ambiguities in 1 John
Ranked by (1) doctrinal centrality to the letter, (2) proximity to an already-established, positively-regarded competing concept in the target culture, and (3) frequency of occurrence.
- प्रीती (agapē love) vs. प्रेम/भक्ती — Critical. The single most load-bearing term in the entire letter (core passage 4:7-21 uses it as both divine attribute and defining test of new birth); the nearest Marathi neighbors both invert the God-to-human direction of the concept.
- मूर्ती (idols) at the letter’s climax (5:21) — Critical. Names the literal, actively venerated sacred objects of both Warkari and broader Hindu devotional practice in Maharashtra; unavoidable and theologically decisive as the letter’s final word.
- देवापासून जन्मलेला (born of God) vs. पुनर्जन्म/पुनर्भव — Critical. Recurs as the letter’s central structural marker of genuine faith (2:29; 3:9; 4:7; 5:1,4,18); sits directly beside two already-forbidden neighbors from the Romans baseline’s resurrection caution.
- सार्वकालिक जीवन (eternal life) vs. मोक्ष/मुक्ती/निर्वाण — Critical. The letter’s stated purpose (5:13, “that you may know that you have eternal life”) is a positive assurance claim that neither comparison tradition offers in the same present-possessed, relational form.
- प्रायश्चित्त (propitiation) self-performed-penance collision — Critical. Everyday Marathi/Hindu usage names an action performed by the guilty party; 1 John’s usage is the exact reverse (God-given, Christ-accomplished), a doctrinally load-bearing inversion easy to lose without a standing qualifier.
- राहणे/वास करणे (abide) pantheistic-immanence collision — High. Recurs at least a dozen times across chapters 2-4; risks a diffuse, impersonal-presence misreading that would undercut both the Fellowship and Assurance doctrines simultaneously.
- एकुलता एक पुत्र (only-begotten Son) vs. avatar/Bodhisattva framing — Critical. A single mistranslation here at 4:9 (the core passage) could imply Christ is one of several divine descents or one of many enlightened beings across cosmic time.
- अभिषेक (anointing) ritual-anointing collision — High. A live, currently-practiced Hindu ritual term (Shiva-abhisheka) applied to a doctrine (universal Spirit-given discernment, 2:20,27) that is specifically anti-elitist in intent — the collision risks re-introducing a spiritual-specialist hierarchy the text is arguing against.
- आत्म्यांची परीक्षा घेणे / भ्रमाचा आत्मा (test the spirits) folk-exorcism collision — High. Risks relocating a doctrinal test (does the teaching confess the incarnate Christ?) into an occult-diagnostic register with strong independent cultural currency (bhagat/māntrik practice).
- जग (kosmos) polysemy — High. Three distinct senses recur across the letter (2:15-17 God-opposing system; wider usage for humanity/created order); mis-flagging the operative sense at any occurrence weakens the Overcoming the World doctrine.
- करुणा (compassion) Buddhist brahmavihāra collision — High. 3:17’s test of genuine love risks being read as a self-cultivated ethical virtue (a brahmavihāra developed through meditative practice) rather than the spontaneous fruit of new birth and indwelling प्रीती.
- मरणास कारण होणारे पाप (sin unto death) karmic-mechanism misreading — High. A narrow pastoral-theological distinction (5:16-17) is vulnerable to being read as a karma-consequence mechanism, a framework this audience has specific historical reasons to associate with rejected caste theology.
- कबूल करणे (confess) — dual-object ambiguity — High. Must be tracked per occurrence as either private confession of sin (1:9, no human mediator) or public doctrinal confession of Christ (4:2,15, parallel to the Romans baseline’s Romans 10:9 escalation); conflating the two senses would blur a private/public distinction the letter itself maintains carefully.
- शिक्षा/दंड (punishment) impersonal-karma misreading — Medium-High. 4:18’s “fear has to do with punishment” risks sounding like automatic cosmic retribution rather than a personal God’s judicial action, resolved specifically in Christ.
Chapter Coverage Log (Full-Book Confirmation)
| Chapter | New load-bearing vocabulary contributed | Status |
|---|---|---|
| 1 John 1 | प्रकाश/अंधकार (light/darkness), सहभागिता (fellowship), पाप/कबूल करणे/शुद्ध करणे (sin/confess/cleanse), जीवनाचे वचन (word of life), प्रकट झाले (manifested), विश्वासू आणि न्यायी (faithful and just), रक्त (blood) | Reviewed — contributes foundational doctrinal vocabulary for God is Light, Fellowship, and Confession/Forgiveness doctrines |
| 1 John 2 | प्रायश्चित्त (propitiation, 2:2), मध्यस्थ (advocate, 2:1), पवित्र/“the Holy One” (2:20), अभिषेक (anointing), राहणे (abide, anchor at 2:6), ख्रिस्तविरोधी (antichrist, 2:18-23), जग/देहवासना-triad (world/worldly desire, 2:15-17), लाडक्या मुलांनो (pastoral address), शेवटची घटका (last hour) | Reviewed — contributes Confession/Forgiveness, Testing the Spirits (anointing), Incarnation/Antichrist, and Overcoming the World vocabulary |
| 1 John 3 | देवाची मुले/बोलावलेले (children of God, 3:1), देवापासून जन्मलेला (new birth, 3:9), बीज (seed of God), नीतिमत्त्वाचे आचरण करणे (practice righteousness), नियमशास्त्राचे उल्लंघन (lawlessness, 3:4), सैतान (devil, 3:8), आपला जीव अर्पण करणे (lay down life, 3:16), करुणा/कनवाळू अंतःकरण (compassion, 3:17), बंधू (brother) | Reviewed — contributes the bulk of Love for the Brethren/New Birth vocabulary |
| 1 John 4:1-6 | आत्म्यांची परीक्षा घेणे, भ्रमाचा आत्मा (test the spirits) | Reviewed — Testing the Spirits doctrine’s core textual basis, distinct from the core passage proper |
| 1 John 4:7-21 (core passage) | प्रीती (love, 4:7-8,16-19), एकुलता एक पुत्र (4:9), प्रायश्चित्त (4:10), राहणे (4:12-16), पवित्र आत्मा (4:13), जगाचा तारणारा (4:14), कबूल करणे (4:15), धैर्य/भरवसा, भीती/शिक्षा (4:17-18), खोटारडा/बंधू (4:20-21) | Reviewed — theological anchor of the entire curriculum; highest concentration of Critical-risk terms in the letter |
| 1 John 5 | विश्वास/जिंकणे (faith/overcome, 5:1-5), साक्ष देणे/पाणी आणि रक्त (testify/water and blood, 5:6-11), सार्वकालिक जीवन (eternal life, 5:11-13,20), मरणास कारण होणारे पाप (sin unto death, 5:16-17), स्वतःला राखणे/देव राखतो (kept by God, 5:18), खरा परमेश्वर/मूर्ती (true God/idols, 5:20-21) | Reviewed — contributes Assurance of Salvation, Overcoming the World’s climax, and the letter’s closing exhortation |
No chapter was found to contribute zero new theological vocabulary. This document, together with analysis/08_core_glossary.md and assets/bible_term_registry.json, constitutes complete Phase 1 Step 8 coverage of 1 John.