Linguistic Gap Analysis — Gospel of John | English → Spanish

Purpose and Scope

This analysis identifies where destination-language (Spanish) vocabulary is missing, imprecise, or dangerously crowded relative to the theological content of the Gospel of John, in continuity with and without contradiction of the baseline Romans Language Package. It covers the full book, John 1–21, with the core passage (John 3:1-21, Nicodemus and the New Birth) as the theological anchor rather than the analytic boundary. Every chapter has been reviewed; chapters contributing no new terms or doctrines beyond what is already logged are explicitly noted as reviewed, not silently skipped.

This document answers four questions required by PRD Phase 1 Step 8:

1. What does the doctrine vocabulary matrix look like — per doctrine, what Spanish vocabulary exists, what are its weaknesses, and what is the recommended strategy?
2. Where is Spanish vocabulary missing (no adequate term exists) versus crowded (a term exists but is already claimed by a rival semantic field that requires fencing)?
3. Which terms should be transliterated (retaining source-language or established liturgical form) versus paraphrased (rendered with a descriptive Spanish phrase)?
4. Ranked: what are this curriculum’s highest-risk ambiguities?

All risk tiers use the baseline’s four-tier system (Critical/High/Medium/Low) and all previously fixed baseline renderings are treated as non-negotiable inputs, not open questions.

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1. Doctrine Vocabulary Matrix

Doctrine (curriculum parameter)	Available Spanish Vocabulary	Weaknesses / Gaps	Recommended Strategy
The Deity and Pre-existence of Christ (the Word)	Verbo, Palabra, unigénito, Yo soy, igual a Dios, Hijo de Dios (baseline), Hijo del Hombre	Two competing Spanish Bible traditions split the anchor term itself (Verbo vs. Palabra); “Yo soy” reads as ordinary self-identification with none of ἐγώ εἰμι’s Exodus 3:14 resonance recoverable from the words alone; “unigénito” is vulnerable to a mistaken “created Son” (Arian/Jehovah’s Witness) reading if “engendrado” is popularly heard as synonymous with “creado.”	Standardize “Verbo” for the technical Logos title (RV1960 anchor), reserving “Palabra” for the general “word of God/Scripture” sense; attach a mandatory translator note at every absolute (predicate-less) “Yo soy” occurrence; teach “unigénito” explicitly against the Nicene eternal-generation vs. creation distinction at first occurrence (1:14) and reinforce at 3:16,18.
The New Birth and Regeneration by the Spirit	nacer de nuevo, nacer de lo alto, agua y Espíritu, Espíritu Santo (baseline)	ἄνωθεν is double-voiced (again/from above) in Greek; no single Spanish word carries both senses simultaneously, and Nicodemus’s own confusion in 3:4 depends on the hearer catching only the “again” sense while the narrative’s full point requires “from above.” “Agua y Espíritu” sits directly on the Catholic/Protestant baptismal-regeneration fault line.	Render as “nacer de nuevo” in-line (matching RV1960/reader expectation) but require a translator note recovering “de lo alto” at every occurrence so teachers can unpack the double meaning; present the Ezekiel 36:25-27 new-covenant-cleansing background for “agua y Espíritu” explicitly rather than resolving the sacramental question.
Eternal Life through Faith in Christ	vida eterna, vida, creer, perecer, vida en abundancia	”Vida eterna” is popularly reduced to a future-only, post-mortem reward (“ir al cielo”); “creer” collapses easily into mere cognitive assent; “vida en abundancia” is vulnerable to prosperity-gospel (material wealth/health) misreading in Latin American/Iberian charismatic contexts.	Teach 17:3’s present-tense definition of eternal life explicitly at every occurrence of “vida eterna” (both/and present-and-future, not only future); pair “creer” consistently with its object (“creer en él,” “creer en su nombre”) to keep the personal-trust sense active; flag “vida en abundancia” (10:10) with an explicit anti-prosperity-gospel teaching note.
God’s Love for the World	amar, amor, mundo	Everyday “amor/amar” is dominated by romantic/affectionate connotations in common Spanish usage; Spanish (like English) has no lexical means of distinguishing ἀγαπάω from φιλέω, flattening the wordplay of 21:15-17; “mundo” must carry three distinct senses (created order / loved humanity / hostile system) that easily collapse into one another.	Teach ἀγάπη’s willed, costly, self-giving character explicitly wherever “amar/amor” translates it, distinguishing it from sentiment; supply a translator’s note at 21:15-17 explaining the Greek alternation rather than forcing an artificial Spanish lexical split; require per-occurrence sense-tagging for “mundo” (see Crowded Neighborhoods, §3 below).
Judgment and Belief/Unbelief	juzgar, condenar, juicio, luz, tinieblas, verdad, ira de Dios	”Juicio” defaults in popular Hispanic Christian speech to a distant future “juicio final,” obscuring 3:18’s already-standing present verdict; “luz” is vulnerable to New Age/self-help “inner light” misreading; “ira de Dios” has no baseline Romans TM precedent despite Romans’ own heavy wrath usage, creating a cross-curriculum consistency gap.	Explicitly teach the present-tense force of “ya ha sido condenado” (3:18) at every judgment-vocabulary occurrence; contrast Christ’s light (external, revealing, personal) against “encuentra tu luz interior” idiom; add “ira de Dios” to translation memory now (High risk) so Romans and John render it identically going forward.
The Seven “I Am” Statements	Yo soy, pan de vida, luz del mundo, buen pastor, puerta, la vid verdadera, el camino la verdad y la vida, la resurrección y la vida	Each predicate metaphor depends on an Old Testament background (manna, shepherd-king, unfaithful vine, etc.) that is not retrievable from the Spanish words themselves; the definite article’s exclusivity (“the,” not “a”) is grammatically preservable in Spanish but easily lost in casual paraphrase or oral teaching.	Require an OT-background note attached to each of the seven sayings at first teaching occurrence; enforce retention of the definite article (“el pan de vida,” not “un pan de vida”) in every rendering to preserve exclusivity.
The Holy Spirit as Counselor	Consolador, Espíritu de verdad, convencer, agua viva, Espíritu Santo (baseline)	The curriculum’s own English doctrine label “Counselor” does not match the RV1960 anchor term “Consolador,” risking teachers concluding these are two different concepts; “convencer” tends toward “persuade” in everyday Spanish, losing the forensic exposure-of-guilt sense of ἐλέγχω; “agua viva” needs its 7:38-39 Spirit-identification to avoid a merely poetic reading.	State explicitly in teaching materials that “Consolador,” “Consejero,” and “Abogado” all name the one Greek term παράκλητος and the one Person of the Holy Spirit; reinforce “convencer” with courtroom/forensic framing wherever the Spirit’s convicting work (16:8) is taught; always forward-link “agua viva” (ch.4,7) to its explicit Spirit gloss (7:38-39).
Christ’s Substitutionary Death and Resurrection	Cordero de Dios, levantado, poner/entregar la vida, Consumado es, glorificar, resurrección, sangre y agua, comer la carne beber la sangre	”Cordero de Dios” risks dilution through the secular idiom “manso como un cordero” (gentle as a lamb) losing all sacrificial-substitution force; “levantado” needs to carry crucifixion AND exaltation simultaneously across three passages (3:14; 8:28; 12:32-34) for John’s pun to register; “comer la carne, beber la sangre” sits on a live Catholic/Protestant sacramental fault line (Real Presence vs. figurative faith) comparable in weight to the baseline’s justification/grace divide.	Attach the Passover/Isaiah 53 background note to every “Cordero de Dios” occurrence; render “levantado” identically and consistently at 3:14, 8:28, 12:32-34 with a cross-reference note explaining the double meaning; flag every occurrence of “comer la carne, beber la sangre” for mandatory theologian review without silently resolving the sacramental question in the teaching text.
Unity of the Father and the Son	Yo y el Padre uno somos, para que sean uno, igual a Dios, santificar	”Yo y el Padre uno somos” must be taught with enough precision to avoid both a modalist collapse (Father and Son as literally one Person) and a unitarian/Jehovah’s Witness-style reduction to “unity of purpose only”; “para que sean uno” (17:11,21-22) is doctrinally adjacent but ontologically distinct (relational, not essential unity) and the Spanish text alone does not mark that distinction.	Require an explicit teaching note at 10:30 distinguishing essential/ontological unity from both modalism and mere-agreement readings; require a second explicit teaching note at 17:11,21-22 clarifying that believers’ unity is relational/purposive, patterned after but not identical in kind to 10:30’s claim.

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2. Missing Vocabulary (No Adequate Spanish Equivalent Exists)

These are cases where Spanish simply lacks a single lexical item carrying the full semantic weight of the Greek, requiring a translator’s note or paraphrase rather than a one-word solution:

Concept	Greek	Gap	Resolution
ἄνωθεν’s double sense	ἄνωθεν	No single Spanish word means both “again” and “from above” simultaneously	”nacer de nuevo / nacer de lo alto” paired rendering + mandatory translator note (Critical)
ἐγώ εἰμι absolute self-declaration	ἐγώ εἰμι	”Yo soy” is grammatically identical to ordinary self-identification; the Exodus 3:14 LXX resonance is invisible in the plain Spanish words	Translator note required at every absolute (predicate-less) occurrence (6:20; 8:24,28,58; 13:19; 18:5-6) (Critical)
ἀγαπάω vs. φιλέω distinction	ἀγαπάω / φιλέω	Spanish has one primary verb, “amar,” for both; the wordplay of 21:15-17 is untranslatable lexically	Single rendering “amar” + explanatory translator’s note, not a forced artificial Spanish distinction (Medium)
ἐσκήνωσεν’s tent/Tabernacle imagery	ἐσκήνωσεν	”Habitó” (dwelt) is a generic verb with no tent/Shekinah resonance; Spanish has no ready cognate evoking Exodus 25-40	Translator note recovering the Tabernacle background at 1:14 (Medium-High)
ὥρα as technical appointed-time marker	ὥρα	”Hora” reads as ordinary clock-time; the divinely-appointed, fixed sense of the cross’s “hour” is not lexically marked	Consistent capitalized/contextual flagging across 2:4;7:30;12:23,27;13:1;17:1 with teaching note (Medium)
ζωή as an intrinsic-being claim distinct from ζωὴ αἰώνιος	ζωή vs. ζωὴ αἰώνιος	Spanish “vida” cannot distinguish, on its own, “life inherent in the Word’s being” (1:4) from “eternal life” as a soteriological gift; both default to overlapping uses of “vida”	Explicit doctrinal separation maintained in teaching notes, not in the lexical choice itself (High)

None of these gaps can be closed by inventing a new Spanish word; all require the same solution pattern the baseline already uses for terms like “justicia” (imputed vs. infused) — teaching notes carrying the doctrinal weight the single available word cannot.

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3. Crowded Semantic Neighborhoods Requiring Fencing

Unlike missing vocabulary, these terms have a perfectly adequate Spanish word — but that word is already occupied, in the destination culture’s dominant religious traditions or contemporary discourse, by a rival concept that risks displacing or diluting John’s intended meaning. Each requires explicit “fencing”: a teaching note that marks the boundary between the biblical sense and the rival cultural sense.

Spanish Term	Rival Occupant of the Semantic Space	Grounded Risk	Fencing Strategy
resurrección	Espiritismo (Kardecist spiritism) and Santería’s teaching of spirit return/reincarnation, active in Caribbean and Afro-Caribbean contexts	Lazarus’s raising (ch.11) and Christ’s own resurrection (ch.20) could be assimilated to a familiar “spirit comes back” framework rather than understood as bodily, historical, once-for-all	Explicit contrast note at every occurrence: real, physical, historical body restored to life once — never a spirit’s return in another form (carries forward baseline caution)
testimonio / testigo	Testigos de Jehová (Jehovah’s Witnesses), a large, visible movement across Spain and Latin America that explicitly denies Christ’s full deity — the very doctrine John’s witness-vocabulary supports	A Spanish-speaking learner’s first association with “testigo” may be the movement’s name and theology, not John’s forensic eyewitness-testimony vocabulary (1:7-8; 5:31-39; 8:13-18; 15:26-27)	Teaching note clarifying John’s witness vocabulary predates and is doctrinally opposed to that movement’s theology; never let learners’ prior association go unaddressed at first occurrence
luz	Contemporary New Age/self-help idiom (“encuentra tu luz interior”) widespread in Spanish-language wellness and self-improvement media	”Luz del mundo” (8:12) and 1:4-9 could be read as an impersonal inner potential rather than John’s specific claim about Christ himself as external, revealing light	Explicit note anchoring “luz” to Christ’s own person entering the world from outside it, not a human inner resource
amor / amar	Romantic/affectionate register dominant in everyday Spanish (song lyrics, telenovelas, common speech)	3:16 and 13:34-35’s costly, willed, self-giving love could be sentimentalized into mere affection or feeling	Teach ἀγάπη’s active, sacrificial, decision-based character explicitly, especially at 3:16 and the “new commandment” (13:34)
vida eterna	Folk-Catholic and broader popular Christian usage reducing this to a future-only, post-mortem reward (“cuando uno se muere va al cielo”)	17:3’s present, relational definition (“this is eternal life, that they know you”) could be lost entirely to a future-only reading	Explicit both/and framing (present relational knowledge of God + future hope) required at every occurrence
encarnación	Popular narrowing to the Christmas nativity scene (belén, pesebre) rather than the permanent, ongoing assumption of human nature	1:14 could be domesticated into a once-a-year devotional memory rather than the Gospel’s central and ongoing Christological claim	Teaching note explicitly extending “encarnación” beyond the nativity to the Son’s permanent, continuing human nature
adorar	Hispanic Catholic place-centered pilgrimage and shrine devotion (regional Marian shrines, patron-saint festivals) as the paradigm of “worship”	4:20-24’s redefinition of worship away from sacred geography (“neither in this mountain nor in Jerusalem… in spirit and truth”) could be heard as devaluing a practice central to popular piety rather than as Christ’s own reorientation of worship	Present the claim clearly and pastorally without softening it; contrast, don’t merely negate, existing devotional patterns
comer la carne, beber la sangre	Catholic Eucharistic theology (transubstantiation, Real Presence) reading John 6:53-58 as a warrant text for the Mass	Teaching this passage either as pure Reformation figurative-faith language or pure Catholic sacramental language risks either alienating or theologically overclaiming for one tradition	Flag every occurrence for mandatory theologian review; present the figurative-appropriation-of-Christ’s-death sense the text itself supports without silently adjudicating the wider sacramental debate (parallels the baseline’s justification/grace Trent-Reformation handling)
agua y Espíritu	Catholic sacramental theology of baptismal regeneration (ex opere operato)	3:5 could be taught as if water baptism itself regenerates, or, in reaction, dismissed too quickly by Protestant-leaning teachers	Present Ezekiel 36:25-27 new-covenant-cleansing background explicitly; teach without resolving the sacramental debate one way or the other
carne	The baseline Romans package’s own established, morally-negative sense of “carne” (Romans 8) already loaded into any learner who has completed the Romans curriculum	Cross-curriculum bleed-through: John’s more neutral/anthropological usage (1:14; 3:6) could be misread through Romans’ negative lens, implying the incarnate Word took on something morally compromised	Explicit note at 1:14 distinguishing John’s sense of “carne” from Romans’ usage before any cross-curriculum confusion sets in
iglesia / reino de Dios	Baseline caution (capitalized institutional “la Iglesia”) continues to apply; John adds 18:36’s explicit denial of a political/territorial kingdom	Same institutional-hierarchical drift the baseline already flags for Romans, now reinforced by Pilate’s exchange with Jesus	Carry forward baseline fencing unchanged; reinforce with 18:36 as an explicit anti-political-kingdom proof-text

The overlap with the baseline’s own fenced terms (santos, vocación, intercesión, la Iglesia) is intentional: those baseline fences remain fully in force for John (e.g., “discípulos,” “hijos de Dios” in 1:12 must not collapse into “santos”-style veneration categories), and this analysis adds John-specific new crowding risks on top of them without weakening any baseline fence.

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4. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Verbo (Logos)	Established-form retention, not transliteration nor fresh paraphrase	RV1960 anchor; “Palabra” (the modern-version alternative) is reserved for the general “word of God/Scripture” sense so the two do not compete for the same technical slot
Yo soy (egō eimi)	Paraphrase (plain translation) + mandatory translator note	No Spanish transliteration is possible for a first-person verb phrase; the divine-name resonance must be recovered by note, not by lexical choice
unigénito (monogenēs)	Established-form retention (RV1960 precedent)	Preferred over a descriptive paraphrase (“único de su especie”) because “unigénito” already carries doctrinal freight in Hispanic hymnody and creedal recitation (cf. Nicene Creed Spanish liturgical text, “unigénito Hijo de Dios”)
Consolador (paraklētos)	Established-form retention (RV1960 anchor), not the curriculum’s own English label “Counselor” translated literally as “Consejero”	Avoids creating the false impression of two separate concepts; teaching note must explicitly equate Consolador/Consejero/Abogado as the same term
Rabí (rhabbi)	Transliteration	Standard across all Spanish Bible traditions; low risk, preserves the disciple-teacher relational structure John himself glosses at 1:38
Abba	Transliteration retained untranslated, paired with “Padre”	Follows the baseline’s own precedent (Romans 8:15) exactly; John does not use “Abba” directly but the same intimacy principle governs any future cross-reference
Amén, Aleluya	Transliteration	Already standardized in the baseline instruction set; unchanged for John
Consumado es (tetelestai)	Established-form retention (RV1960 traditional rendering)	Preferred over a more modern paraphrase (“Está terminado” / “Se ha cumplido”) specifically because the traditional liturgical form is already widely recognized and carries triumphant, not merely descriptive, weight
Pascua (pascha)	Transliteration (standard loan-transliteration already fixed in Spanish Bible tradition)	Requires an attached OT background note connecting to Exodus 12 and the Lamb of God typology, not a lexical change
Mesías / Cristo	Reused exactly from baseline; dual-form retention	John himself glosses the transliteration at 1:41 (“Mesías, que traducido es, el Cristo”), so both forms must appear together at that verse per the source text’s own bilingual gloss
Cordero de Dios (amnos tou theou)	Paraphrase (standard descriptive rendering, not transliteration)	No transliteration option exists; already uniform across all Spanish Bible traditions, but requires the Passover/Isaiah 53 background note discussed in §3

General principle applied: transliteration/established-form retention is preferred wherever (a) an existing liturgical or creedal Spanish form already carries the doctrinal weight (unigénito, Consolador, Consumado es, Abba), or (b) the source text itself performs a bilingual gloss (Mesías/Cristo, Rabí). Paraphrase is used only where transliteration is linguistically impossible (verb phrases like Yo soy) or where a plain descriptive rendering is already the uncontested Spanish Bible-translation norm (Cordero de Dios).

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5. Ranked List of Highest-Risk Ambiguities

Ranked by combined doctrinal weight and grounded cultural-collision specificity (not merely by the baseline’s abstract risk tier):

1. ἐγώ εἰμι / Yo soy absolute self-declarations (esp. 8:58, 18:5-6) — Critical. The single greatest risk of the whole curriculum: the plain Spanish words are indistinguishable from ordinary self-identification, yet the doctrine (Christ’s eternal pre-existence and deity) is entirely dependent on the hearer recovering the Exodus 3:14 echo. No lexical fix exists; failure here silently erases the curriculum’s central Christological claim.

2. comer la carne, beber la sangre (6:53-58) — Critical. Direct historical fault line (Real Presence vs. figurative reading) with the same weight as the baseline’s justification/grace Trent-Reformation divide; mishandling in either direction (silently Catholicizing or silently Protestantizing the text) produces sectarian teaching material rather than neutral curriculum content.

3. γεννηθῇ ἄνωθεν / nacer de nuevo (3:3,7) — Critical. Core passage term (John 3:1-21 is the curriculum’s theological anchor). The lost “from above” sense is not a minor nuance — it is the very point Nicodemus misses in the narrative, and if the translation reproduces only his misunderstanding without recovering the fuller sense for the learner, the passage’s teaching point collapses into the same confusion it depicts.

4. resurrección (ch.11, ch.20) — Critical. Grounded, specific Caribbean/Afro-Caribbean syncretism risk (Espiritismo, Santería spirit-return frameworks) carried forward and intensified from the baseline, now anchored to two major narrative set-pieces (Lazarus, the empty tomb) rather than abstract doctrine alone.

5. Yo y el Padre uno somos (10:30) vs. para que sean uno (17:11,21-22) — Critical/High pairing. Two textually close but doctrinally distinct unity-claims (ontological vs. relational) sharing nearly identical Spanish surface forms; conflating them either overclaims believers’ unity with God or underclaims the Father-Son relation.

6. testimonio/testigo vocabulary (1:7-8; 5:31-39; 15:26-27) — High. A uniquely grounded modern-Hispanic-context collision: the Testigos de Jehová movement’s name directly occupies this vocabulary while holding the opposite Christology John’s witness-language supports. Not present at all in the Romans baseline; a genuinely new risk this curriculum introduces.

7. agua y Espíritu (3:5) — High. Sits inside the core passage itself; the sacramental-regeneration question is live, consequential, and pastorally sensitive across the entire Spanish-speaking Catholic/Protestant spectrum.

8. unigénito (1:14,18; 3:16,18) — Critical. Anchors the eternal-generation vs. creation distinction; also inside the core passage (3:16,18). Vulnerable to conflation with “engendrado = creado” in casual usage, which is precisely the Arian/Jehovah’s Witness reading the doctrine must exclude.

9. levantado (3:14; 8:28; 12:32-34) — High. Also inside the core passage (3:14). The crucifixion/exaltation double meaning must survive three separate occurrences consistently for the pun — and thus the theology of the cross-as-glorification — to register at all.

10. vida eterna present/future tension (3:15-16,36 and throughout) — Critical. Also inside the core passage. The single most pastorally consequential ambiguity for ordinary believers’ self-understanding: whether eternal life is a present possession or only a future hope shapes assurance, prayer, and daily discipleship, not merely academic theology.

11. ira de Dios (3:36) — High. Also inside the core passage; absent from the baseline TM despite Romans’ heavy wrath usage, creating an immediate cross-curriculum consistency gap that must be closed before Phase 2 begins.

12. luz / tinieblas (3:19-21 and throughout) — High/Medium pairing. Also inside the core passage; the New Age “inner light” collision risk is broad-based cultural noise rather than a single organized rival tradition, making it harder to fence with a single note and requiring reinforcement at repeated occurrences.

13. amor/amar and the ἀγαπάω/φιλέω flattening (3:16; 21:15-17) — High/Medium pairing. Also inside the core passage (3:16, God’s love for the world) with a second, separate risk point at 21:15-17; the everyday-romantic-register collision is universal across all Spanish-speaking regions, not localized.

14. encarnación catechetical narrowing (1:14) — High. Lower doctrinal-collapse risk than items above (the term itself is stable and shared across traditions) but very high prevalence risk, since nearly every learner’s default association is the nativity scene alone.

15. adorar / worship in spirit and truth (4:20-24) — High. Pastorally sensitive given widespread shrine- and pilgrimage-centered devotion; ranked lower than the Christological/soteriological items above because the doctrinal content itself is less contested, but the cultural-sensitivity handling required is unusually delicate.

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6. Full-Book Chapter Coverage Confirmation

Every chapter of John has been reviewed for load-bearing vocabulary and doctrine gaps. Chapters not separately itemized above contributed no terms beyond those already logged in this analysis and in analysis/08_core_glossary.md; they are recorded here as reviewed, not omitted:

Chapter(s)	Coverage Status
1	Load-bearing: Verbo, unigénito, encarnación (dwelt/tabernacled), Cordero de Dios, gracia y verdad, hijos de Dios, testimonio, Rabí — fully covered above
2	Reviewed: contributes “señal” (sign) and “hora” (hour) vocabulary, covered in §1 and §2; no additional gap beyond those entries
3	Core passage anchor — fully covered: nacer de nuevo/de lo alto, agua y Espíritu, reino de Dios, Hijo del Hombre, levantado, vida eterna, luz/tinieblas, ira de Dios, creer, perecer, juicio
4	Reviewed: contributes agua viva (forward-linked to ch.7) and adorar en espíritu y en verdad — covered in §1 and §3
5	Reviewed: contributes igual a Dios (Critical) and juzgar/condenar vocabulary — covered above; resurrección anticipated (5:28-29), consistent with ch.11/20 treatment
6	Reviewed: contributes pan de vida, Yo soy (predicate form), comer la carne beber la sangre, atraer (draw) — fully covered above
7	Reviewed: contributes agua viva’s explicit Spirit identification (7:38-39) and ley — covered above
8	Reviewed: contributes luz del mundo, Yo soy (absolute, 8:58), levantado, juzgar/condenar, verdad, convencer — covered above
9	Reviewed: contributes señal, luz/tinieblas continuation, juzgar — no new gap beyond ch.1/3/8 entries
10	Reviewed: contributes buen pastor, puerta, poner/entregar la vida, Yo y el Padre uno somos, atraer (10:16 sheepfold imagery) — fully covered above
11	Reviewed: contributes la resurrección y la vida — fully covered above, cross-referenced with baseline resurrección caution
12	Reviewed: contributes atraer, hora, glorificar, levantado (final occurrence) — covered above
13	Reviewed: contributes mandamiento nuevo, hora — covered above
14	Reviewed: contributes camino/verdad/vida, permanecer, paz, Consolador (first occurrence) — fully covered above
15	Reviewed: contributes la vid verdadera, permanecer, gozo, Espíritu de verdad, convencer — fully covered above
16	Reviewed: contributes Consolador continuation, convencer, vencer, gozo, juicio (Spirit’s convicting ministry) — fully covered above
17	Reviewed: contributes para que sean uno, santificar, gloria (climactic use) — fully covered above
18	Reviewed: contributes reino de Dios (political denial, 18:36), Yo soy (18:5-6), verdad (Pilate’s question) — fully covered above
19	Reviewed: contributes Consumado es, sangre y agua, glorificar continuation — fully covered above
20	Reviewed: contributes resurrección (narrative climax), Señor mío y Dios mío (baseline lord/god terms), nombre (20:31) — fully covered above
21	Reviewed: contributes ἀγαπάω/φιλέω distinction (Peter’s restoration) — fully covered above

No chapter of John was found to be doctrinally or lexically silent; all 21 chapters contribute to at least one entry in this analysis or in the accompanying core glossary.

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This analysis must be read alongside analysis/08_core_glossary.md for the consolidated term-by-term glossary and assets/bible_term_registry.json for the formal registry entries. All Critical and High risk items identified here require theologian sign-off before their first Phase 2 use, per the baseline’s escalation rules in 12_ai_translation_requirements.md.