Linguistic Gap Analysis
Linguistic Gap Analysis — English → Odia | 1 John 1–5
Source language: English (from Koine Greek) Destination language: Odia Curriculum: 1 John Core passage: 1 John 4:7–21
Purpose
This document identifies where the Odia lexical inventory is (a) genuinely missing vocabulary for a Johannine concept, (b) crowded — i.e., the available term already carries a strong, ritually-reinforced competing sense from Odisha’s dominant devotional traditions (principally Jagannath Vaishnavism, with secondary Shakta and folk-spirit-practice collisions) — or (c) adequate but requiring fencing through context, compounding, or footnoting. It extends the baseline Romans translation_memory.json and this curriculum’s 08_core_glossary.md and bible_term_registry.json without contradicting any established rendering. All renderings below are drawn from, and must remain consistent with, those artifacts.
1 John presents a distinct linguistic profile from Romans: where Romans’s sharpest collisions cluster around Nabakalebara (incarnation/resurrection) and the ritual-offering economy (grace), 1 John’s sharpest collisions cluster around identity-predication vocabulary (God is light, God is love) and around the single most theologically loaded proper-name etymology in the language — κόσμος/ଜଗତ sitting directly on the “Jagat” of “Jagannath.”
Section 1 — Doctrine Vocabulary Matrix
| Doctrine | Available Odia Term(s) | Weaknesses of Available Term(s) | Recommended Strategy |
|---|---|---|---|
| God is Light and God is Love | ଆଲୋକ (light); ପ୍ରେମ (love); ପରମେଶ୍ୱର ପ୍ରେମ ଅଟନ୍ତି (identity clause) | ଆଲୋକ collides with āratī lamp-offering and household dīpa worship, where light is presented to a deity, not identified as the deity’s own nature. ପ୍ରେମ collides with Gita Govinda’s Radha-Krishna erotic-devotional prema, ritually sung/danced (Odissi) in daily Puri worship and theologically fused with Jagannath-as-Krishna. Odia syntax also permits a weakened attributive gloss (“ପରମେଶ୍ୱର ପ୍ରେମମୟ,” God is loving) that collapses the identity statement into a mere-attribute claim. | Retain ଆଲୋକ/ପ୍ରେମ (no substitute exists that avoids all collision — see Section 2). Fence both terms contextually every occurrence in 1:5 and 4:8/16: mandatory translator’s note distinguishing (a) unmixed moral purity, not ritual lamp-light, and (b) cross-shaped self-giving (4:10), not romantic-devotional surrender. Never permit the attributive gloss; the copula construction ପରମେଶ୍ୱର … ଅଟନ୍ତି must be preserved exactly as an identity clause both times. |
| Fellowship with God and One Another | ସହଭାଗିତା (reused from baseline, Low risk there) | No lexical weakness, but the baseline’s Low-risk classification was calibrated for Romans, where fellowship is a background term. In 1 John it is the letter’s stated purpose (1:3–4) and its object is explicitly God himself, not only other believers — a distinction the single Odia noun does not mark morphologically. | Reuse ସହଭାଝିତା unchanged (mandatory reuse rule) but elevate risk tier to Medium/High for this curriculum (already reflected in 08_core_glossary.md). Ensure surrounding syntax always makes explicit with whom fellowship is shared (ପିତା ଓ ପୁତ୍ର ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ ସହିତ), since ସହଭାଗିତା alone cannot bear that distinction. |
| Confession and Forgiveness of Sin | ପାପ (sin, reused); ସ୍ୱୀକାର କରିବା (confess); କ୍ଷମା କରିବେ (forgive); ଶୁଦ୍ଧ କରିବେ (cleanse); ପାପ ପାଇଁ ପ୍ରାୟଶ୍ଚିତ୍ତ ବଳି (propitiation) | ସ୍ୱୀକାର କରିବା is a single verb doing double duty for both penitential confession of sin (1:9) and credal confession of Christ (2:23, 4:2–3, 15) — a genuine ambiguity requiring context-tracking, not a lexical fix. ଶୁଦ୍ଧ leans toward ritual ablution (temple bathing rites, food-preparation purity rules). ପ୍ରାୟଶ୍ଚିତ୍ତ, the only available noun for “propitiation/atonement,” is the standard Dharmashastra term for self-performed penance (fasting, pilgrimage, votive offering) — the theological inverse of hilasmos, where God himself provides the offering. | Track ସ୍ୱୀକାର କରିବା’s active sense per occurrence (penitential vs. credal) in the segment cache, per baseline convention already used for other dual-sense verbs. Keep ଶୁଦ୍ଧ କରିବେ but require the agent (Christ’s blood) stated in the same sentence, never left implicit. NEVER use bare ପ୍ରାୟଶ୍ଚିତ୍ତ; require the full compound ପାପ ପାଇଁ ପ୍ରାୟଶ୍ଚିତ୍ତ ବଳି, which grammatically marks the sent Son as the offering God provides — flag every occurrence for theologian review (2:2, 4:10). |
| Love for the Brethren as Evidence of New Birth | ଭାଇ (brother); ପରମେଶ୍ୱରଙ୍କଠାରୁ ଜାତ (born of God); ପରମେଶ୍ୱରଙ୍କ ସନ୍ତାନ (children of God) | ଭାଇ carries strong biological-family and caste-community connotations in Odia social usage, risking a reading limited to kin or caste-fellows rather than the whole spiritual family across caste lines. ପରମେଶ୍ୱରଙ୍କଠାରୁ ଜାତ must be kept clear of ପୁନର୍ଜନ୍ମ (rebirth-cycle vocabulary) — same collision logic the baseline already fences for ପୁନରୁତ୍ଥାନ. | Retain ଭାଇ but reinforce with surrounding context (any believer, regardless of caste or kinship) at first occurrence in each chapter; consistent with the baseline’s caution on caste-based spiritual hierarchy. Keep ପରମେଶ୍ୱରଙ୍କଠାରୁ ଜାତ as the fixed full phrase in every occurrence (2:29, 3:9, 4:7, 5:1, 5:4, 5:18); never shorten to a bare noun form of “birth.” |
| The Incarnation and Antichrist | ଦେହଧାରଣ (incarnation, reused); ମାଂସ(ରେ ଆସିଥିବା) (flesh/came-in-the-flesh); ଖ୍ରୀଷ୍ଟ ବିରୋଧୀ (antichrist); ଏକମାତ୍ର ପୁତ୍ର (only begotten) | ମାଂସ(ରେ ଆସିଥିବା) sits at the single sharpest doctrinal fulcrum in the letter (4:2–3): the confession itself, not merely a narrated event, is the antichrist test, so any drift toward ଅବତାର-adjacent phrasing is maximally damaging here. ଏକମାତ୍ର ପୁତ୍ର must resist softening toward “beloved son,” which would lose the uniqueness claim against the Puri triad (Jagannath/Balabhadra/Subhadra) and the wider avatara framework. | Reuse ଦେହଧାରଣ exactly; render “come in the flesh” with ମାଂସରେ ଆସିଥିବା ବୋଲି ସ୍ୱୀକାର କରନ୍ତି (confess that he has come in the flesh) as a fixed formula for 4:2–3, flagged for theologian review every occurrence. Use the descriptive compound ଖ୍ରୀଷ୍ଟ ବିରୋଧୀ, never the bare transliteration ଆଣ୍ଟିକ୍ରାଇଷ୍ଟ, to keep the doctrinal content (denial of the incarnate Christ) legible rather than reading as generic “enemy of religion.” Lock ଏକମାତ୍ର ପୁତ୍ର as fixed phrase in 4:9. |
| Assurance of Salvation and Eternal Life | ପରିତ୍ରାଣ (salvation, reused); ଅନନ୍ତ ଜୀବନ (eternal life); ତ୍ରାଣକର୍ତ୍ତା (Savior); ଦୃଢ଼ ବିଶ୍ୱାସ/ସାହସ (confidence) | ଅନନ୍ତ ଜୀବନ is a new compound for this curriculum (unlike ପରିତ୍ରାଣ, which already has an established safe rendering carried from Romans) and has no prior fencing precedent; it is maximally exposed to being heard as a synonym for ମୋକ୍ଷ/ମୁକ୍ତି (liberation from the rebirth cycle) precisely because “eternal/endless” language is exactly the register in which mokṣa is normally discussed in Odia religious speech. ତ୍ରାଣକର୍ତ୍ତା (“Savior… of the world,” 4:14) sits adjacent to “Jagannath” (Jagat + Nātha, “Lord of the world”) in the same way κόσμος/ଜଗତ does generally (see below). | Apply the same absolute prohibition already governing ପରିତ୍ରାଣ to ଅନନ୍ତ ଜୀବନ: never glossed or explained using ମୋକ୍ଷ/ମୁକ୍ତି vocabulary, even as a “bridge” comparison. Flag every occurrence (2:25, 3:15, 5:11–13, 5:20) for theologian review given its newly-introduced status. Render ତ୍ରାଣକର୍ତ୍ତା ଜଗତର (Savior of the world) as a fixed phrase in 4:14 with mandatory context establishing Christ’s exclusive saving agency, not a rival “world-lord” title. |
| Overcoming the World | ଜଗତ (world); ଜୟ କରିବା (overcome); କାମନା/ଅଭିଳାଷ (lust) | ଜଗତ is this curriculum’s single highest-density collision: it is the literal etymological root of “Jagannath” (Jagat-Nātha, “Lord of the World/Universe”), Odisha’s most prominent regional deity title, and appears in both the neutral/positive sense (world God loves, 4:9) and negative sense (world to be overcome, 2:15–17; 4:4–5; 5:4–5, 19) within the same short letter. ଜୟ କରିବା risks being illustrated with Rath Yatra triumphal-procession imagery, which depicts a deity’s temporary journey-and-return rather than an ongoing cosmic reign/victory. କାମନା independently names a legitimate traditional life-goal (kāma, one of the four puruṣārtha) rather than only disordered craving. | No substitute exists for ଜଗତ (see Section 2); retain it in both senses but require every occurrence in “Overcoming the World” passages to carry surrounding context making clear the text addresses a God-opposed moral-spiritual order, never commenting on the deity-title “Jagannath” itself. Prohibit Rath Yatra imagery when illustrating ଜୟ କରିବା, per baseline idiom-handling rule extended to this curriculum. Context must anchor କାମନା to disordered, passing-away craving (2:17), not the four-fold puruṣārtha framework generally. |
| Testing the Spirits | ପବିତ୍ର ଆତ୍ମା (Holy Spirit, reused); ଅଭିଷେକ (anointing); ପ୍ରବଞ୍ଚନାର ଆତ୍ମା (spirit of error); ଆତ୍ମାମାନଙ୍କୁ ପରୀକ୍ଷା କରିବା (test the spirits) | ଅଭିଷେକ is the standard word for Snana Yatra’s periodic, priest-administered ceremonial bathing/anointing of Jagannath’s sacred images, understood popularly as ritually renewing divine potency — nearly opposite to 2:20/2:27’s point of a permanent, universal, non-ritual indwelling given once to every believer. “Testing the spirits” also risks being heard through the lens of rural gunia/kalisi folk-diagnostic practice (identifying a possessing spirit or causative deity), a specialist-intermediary practice quite different from Scripture-based doctrinal testing available to every believer. | Retain ଅଭିଷେକ (no unrisky substitute — see Section 2) but require a fixed distinguishing note at 2:20 and 2:27 every occurrence, flagged for theologian review, on the same footing as the baseline’s Nabakalebara caution. Render “test the spirits” (4:1) with the fuller descriptive phrase already selected (ଆତ୍ମାମାନଙ୍କୁ ପରୀକ୍ଷା କରିବା) and anchor it explicitly to the confessional standard in 4:2–3 (does this teaching confess Jesus Christ come in the flesh?), not to divinatory diagnosis. |
Section 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods
2a. Genuinely Missing Vocabulary (no adequate existing Odia term; new compound/coinage required)
| Concept | Gap | Resolution |
|---|---|---|
| only begotten (μονογενής) | Odia has no single lexeme distinguishing “unique, one-of-a-kind son” from “first son” (ପ୍ରଥମ ପୁତ୍ର) or “beloved son” (ପ୍ରିୟ ପୁତ୍ର, the natural but doctrinally weaker choice). | New compound ଏକମାତ୍ର ପୁତ୍ର (“sole/only son”) coined for this curriculum; must never be substituted with ପ୍ରିୟ ପୁତ୍ର, which loses the uniqueness claim against the Puri triad and the avatara framework. |
| eternal life as present possession (ζωὴ αἰώνιος, distinct from ପରିତ୍ରାଣ) | 1 John treats eternal life as a distinct, nameable present possession (5:11–13) rather than only the process/event ପରିତ୍ରାଣ already names. Odia has no existing fixed Christian-usage phrase for this that is not built from mokṣa/mukti register. | New compound ଅନନ୍ତ ଜୀବନ coined for this curriculum on the model of ଅନନ୍ତ (“endless/eternal,” a term with its own independent currency, but here anchored firmly to ଜୀବନ, “life,” not to liberation vocabulary). Requires the heaviest new-term fencing in this analysis (see ranked list, Section 4). |
| propitiation as God-provided (rather than self-performed) atonement (ἱλασμός) | The only available noun, ପ୍ରାୟଶ୍ଚିତ୍ତ, names exactly the opposite theological structure (worshipper-initiated penance). No existing single word names a God-initiated atoning offering. | Compound ପାପ ପାଇଁ ପ୍ରାୟଶ୍ଚିତ୍ତ ବଳି constructed to grammatically mark the offering (ବଳି) as what God himself provides for sin, reversing the word’s default agency direction through syntax rather than lexeme substitution. |
| children of God as begetting-language, distinct from legal adoption (τέκνα θεοῦ) | Odia (like the baseline’s ପୋଷ୍ୟ ପୁତ୍ରତ୍ୱ for Romans’s υἱοθεσία) has ready vocabulary for legal adoption but no equally established distinct phrase for begetting/family-resemblance sonship. | New phrase ପରମେଶ୍ୱରଙ୍କ ସନ୍ତାନ (God’s own offspring/children) selected and deliberately kept distinct from ପୋଷ୍ୟ ପୁତ୍ରତ୍ୱ so the two word-families in Greek (τέκνα vs. υἱοθεσία) are not flattened into one Odia term across curricula. |
| spirit of error as a personal, named counter-spirit (πνεῦμα τῆς πλάνης) | No existing fixed Odia Christian term for this specific dualistic pairing with the Holy Spirit. | New compound ପ୍ରବଞ୍ଚନାର ଆତ୍ମା (spirit of deception) constructed on ପ୍ରବଞ୍ଚନା (deception) + ଆତ୍ମା (spirit), deliberately parallel in structure to ପବିତ୍ର ଆତ୍ମା to preserve the text’s direct antithetical pairing. |
2b. Crowded Semantic Neighborhoods (vocabulary exists but requires active fencing against a dominant, ritually-reinforced competing sense)
| Odia Term | Competing Sense(s) Already Present in the Word | Fencing Strategy |
|---|---|---|
| ପ୍ରେମ (love) | Gita Govinda’s Radha-Krishna erotic-devotional prema, ritually performed as Odissi dance/song in daily Puri worship; Jagannath’s theological identification with Krishna intensifies this collision beyond a generic “romantic love” risk. | Every occurrence in 4:7–21 (the core passage) requires context anchoring love to the cross (4:10) — self-giving, sacrificial, willed — never romantic/devotional surrender. Consider a standing footnote at first occurrence in each chapter rather than only at 4:7–21. |
| ଆଲୋକ (light) | Daily āratī lamp-offering and household ghee-lamp (dīpa) devotional practice, where light is offered to a deity rather than constituting the deity’s own nature. | Fence 1:5 and 2:8–10 with explicit “unmixed moral purity and truthfulness” glosses; never illustrate with lamp/dīpa imagery. |
| ଜଗତ (world) | Direct etymological root of “Jagannath” (Jagat + Nātha). The single highest-density collision term in the letter, recurring in both positive (4:9, 4:14) and negative (2:15–17; 4:4–5; 5:4–5, 19) senses. | No substitute exists (ପୃଥିବୀ is rejected as too narrowly physical-earth, per 08_core_glossary.md). Every occurrence must carry contextual framing that the text is never commenting on the deity-title itself. This is the single term most requiring a standing curriculum-wide translator’s note, not just per-verse footnoting. |
| ଅଭିଷେକ (anointing) | Snana Yatra’s periodic ceremonial bathing/anointing of Jagannath’s sacred images by temple priests, popularly understood as ritually renewing divine potency. | Fence 2:20 and 2:27 with a note that this anointing is permanent, universal (given to every believer, not administered by a priestly class), and non-repeatable — the reverse of Snana Yatra’s periodic, specialist-administered logic. |
| ମୂର୍ତ୍ତି / ପ୍ରତିମା (idols) | The ordinary Odia word for the sacred wooden images of Jagannath, Balabhadra, and Subhadra enshrined at Puri — an unavoidable, direct-name-level collision at the letter’s abrupt closing verse (5:21). | Mandatory theologian-reviewed contextual note every occurrence framing this as loving instruction toward exclusive devotion to the true, living God, explicitly not an isolated denunciation of a community’s religious heritage. |
| ସ୍ୱୀକାର କରିବା (confess) | Not a competing external religious sense, but an internal Johannine ambiguity: the same Odia verb (and same Greek verb, ὁμολογέω) serves both penitential confession of sin (1:9) and credal confession of Christ (2:23, 4:2–3, 15). | Track active sense per occurrence in the segment cache; the risk tier differs sharply (High for sin-confession, Critical for credal confession) even though the surface form is identical. |
| କାମନା (lust/desire) | Kāma, one of the four traditional puruṣārtha (life-goals: dharma, artha, kāma, mokṣa) — a legitimate, structured pursuit in Hindu ethical thought, not inherently disordered. | Context in 2:16–17 must anchor the term to disordered, passing-away craving specifically, not to desire/pleasure as such. |
| ବିଚାର (judgment) | Vernacular usage can carry a fatalistic, impersonal karmic-causation flavor (“this is the judgment/result of one’s deeds”). | Fence 4:17 with explicit personal-Judge, single-future-day framing, parallel to the baseline’s providence-vs.-fate caution for Romans 8:28. |
Section 3 — Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| antichrist (ἀντίχριστος) | Paraphrase/descriptive compound: ଖ୍ରୀଷ୍ଟ ବିରୋଧୀ | A bare transliteration (ଆଣ୍ଟିକ୍ରାଇଷ୍ଟ) would be opaque to the target reading level (Class 8–10 proficiency, low OT/NT literacy per baseline tone requirements) and could be misheard as a loanword name for a generic villain rather than a doctrinal category (denial of the incarnate Christ). The descriptive compound keeps the doctrinal content legible. |
| Christ (Χριστός) | Retain established transliteration ଖ୍ରୀଷ୍ଟ (not ମସୀହା) | Per bible_term_registry.json’s note: 1 John’s credal-confession passages (2:22; 4:2–3; 5:1) function as part of the fixed name “Jesus Christ” as much as a title, matching established Odia Bible usage; ମସୀହା is reserved for explicit OT messianic-promise register carried from the Romans baseline. |
| Advocate (παράκλητος) | Paraphrase: ମଧ୍ୟସ୍ଥ (built on baseline’s ମଧ୍ୟସ୍ଥତା root) | A transliteration would create an unnecessary new loanword where a doctrinally precise existing root already exists; paraphrase also allows explicit fencing against the pandaa/sevayat ritual-intermediary collision already documented for this root. |
| Abba (cf. Romans 8:15) | N/A for this curriculum — not present in 1 John | Noted for completeness only: the baseline’s transliteration decision (ଆବ୍ବା) is not triggered by any 1 John passage. |
| Amen, Hallelujah-type transliterated proper nouns | N/A for this curriculum — not present as standalone terms in 1 John’s core doctrinal vocabulary | Baseline transliteration standards remain in force for any liturgical closing formulas if present in surrounding lesson material, but do not affect the doctrine vocabulary matrix above. |
| only begotten (μονογενής) | Paraphrase compound: ଏକମାତ୍ର ପୁତ୍ର | No transliterable Greek root has any currency in Odia; a paraphrase built on the baseline’s ପୁତ୍ର root, modified by ଏକମାତ୍ର (“sole”), directly counters the avatara/Puri-triad plurality risk that a bare loanword could not address. |
| eternal life (ζωὴ αἰώνιος) | Paraphrase compound: ଅନନ୍ତ ଜୀବନ | No Greek-derived loanword tradition exists for this phrase in Odia Christian usage; paraphrase is the only option, requiring the heaviest fencing of any newly-coined term in this analysis (see Section 4). |
| spirit of error / spirit of antichrist / anointing | Paraphrase in all cases | Consistent with the baseline’s general preference (seen throughout translation_memory.json) for doctrinally-fenced descriptive Odia phrases over bare transliteration, reserving transliteration for proper names and a small set of established liturgical terms (Amen, Hallelujah) and Aramaic intimacy terms (Abba). |
General principle carried forward from baseline: transliteration is reserved for (1) proper names with an established Odia Christian Bible form (Jesus, Christ, Paul, David, etc.), and (2) a small closed set of untranslatable liturgical/relational terms (Amen, Hallelujah, Abba). All doctrinal-concept vocabulary in 1 John follows the baseline’s demonstrated preference for descriptive paraphrase, fenced by context and translator notes, over bare loanwords — because this curriculum’s audience-literacy target (Class 8–10, low OT/NT background, per the AI Translation Requirements’ Reading Level Target) needs transparency of meaning more than lexical economy.
Section 4 — Ranked List of Highest-Risk Ambiguities in 1 John
Ranked by combined severity of doctrinal consequence and probability of syncretistic misreading given Odisha’s specific devotional landscape.
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κόσμος / ଜଗତ (“world”) — Highest-density collision in the letter: direct etymological identity with “Jagannath” (Jagat-Nātha), recurring in both positive and negative senses across five doctrines (Incarnation, Assurance/Savior-of-the-world, Overcoming the World ×4 occurrences). No substitute term exists. Requires curriculum-wide standing note, not per-verse fencing alone.
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ἀγάπη/ ho theos agapē estin — ପ୍ରେମ / ପରମେଶ୍ୱର ପ୍ରେମ ଅଟନ୍ତି (“love” / “God is love”) — The letter’s most theologically load-bearing sentence (4:8, 16) sits directly on Odisha’s most ritually-reinforced romantic-devotional vocabulary (Gita Govinda prema-bhakti, performed daily at Puri). Compounded by the syntactic risk of the identity-clause collapsing into a mere-attribute gloss.
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φανερόω / ἐν σαρκὶ ἐληλυθότα — ମାଂସ(ରେ ଆସିଥିବା) (“come in the flesh”) — The single sharpest incarnation-doctrine text in the curriculum: 4:2–3 makes denial of this specific confession (not merely disbelief in a narrated event) the defining mark of the spirit of antichrist. Any drift toward Nabakalebara-adjacent renewal imagery is maximally damaging precisely because the confession, not the narrative, carries the doctrinal weight.
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ζωὴ αἰώνιος — ଅନନ୍ତ ଜୀବନ (“eternal life”) — Newly coined for this curriculum with no prior fencing precedent (unlike ପରିତ୍ରାଣ), and maximally exposed because “endless/eternal” is exactly the register in which mokṣa/mukti are normally discussed in vernacular Odia religious speech. The letter’s own stated purpose (5:13) rests on this exact phrase.
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εἴδωλον — ମୂର୍ତ୍ତି / ପ୍ରତିମା (“idols,” 5:21) — Unavoidable direct-name-level collision with the ordinary word for Jagannath’s own enshrined sacred images; the letter’s abrupt closing verse offers no surrounding buffer context, making mandatory theologian-reviewed framing essential.
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χρῖσμα — ଅଭିଷେକ (“anointing,” 2:20, 2:27) — Structurally inverse collision: the ordinary Odia word names a periodic, priest-administered ritual (Snana Yatra), while the doctrine names a permanent, universal, non-ritual indwelling — the collision runs in the opposite direction (ritual/periodic vs. once-for-all/universal) from most other terms in this analysis, making it easy to under-flag.
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ἱλασμός — ପାପ ପାଇଁ ପ୍ରାୟଶ୍ଚିତ୍ତ ବଳି (“propitiation,” 2:2, 4:10) — The base noun ପ୍ରାୟଶ୍ଚିତ୍ତ, if used unglossed, names the theologically opposite structure (self-performed penance); the compound corrects this only if never abbreviated.
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ὁμολογέω — ସ୍ୱୀକାର କରିବା (“confess”) — Not an external syncretism risk but an internal double-duty ambiguity (penitential vs. credal sense) carrying sharply different risk tiers (High vs. Critical) behind an identical surface form; high probability of being under-flagged by automated segment processing that does not track sense per occurrence.
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μονογενής — ଏକମାତ୍ର ପୁତ୍ର (“only begotten,” 4:9) — Risk concentrated in a single likely mistranslation path: softening to ପ୍ରିୟ ପୁତ୍ର (“beloved son”), which would read as compatible with the Puri triad/avatara framework of multiple honored divine figures rather than asserting singular uniqueness.
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ἁμαρτία πρὸς θάνατον — ମୃତ୍ୟୁଜନକ ପାପ (“sin unto death,” 5:16) — Distinct in kind from the other ranked items: the ambiguity originates in the Greek text itself (unresolved whether this names divine discipline for a believer or final apostasy for an unbeliever), not in the Odia rendering, but it directly affects pastoral application (whether to pray for the person in view) and must be flagged rather than silently resolved in translation.
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ἐπιθυμία — କାମନା (“lust,” 2:16) — Lower doctrinal stakes than items 1–10 but a genuine philosophical-neighborhood collision with kāma as a legitimate puruṣārtha life-goal; risk of the text being heard as a blanket condemnation of desire/pleasure rather than disordered craving specifically.
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κρίσις — ବିଚାର (“judgment,” 4:17) — Moderate risk of a fatalistic karmic-causation overtone in vernacular usage, mitigated relatively easily by requiring personal-Judge/single-future-day framing in immediate context.
This analysis must be read alongside analysis/08_core_glossary.md, assets/bible_term_registry.json, and the baseline translation_memory.json/doctrine_risk_registry.json before any Phase 2 segment translation of 1 John begins. All new terms and fencing requirements identified here must be written into translation_memory.json (incremented version) and doctrine_risk_registry.json prior to Phase 2 processing, per the baseline’s Translation Memory Load and Enforcement Instructions.