Linguistic Gap Analysis
Linguistic Gap Analysis — 2 Chronicles (Full Book)
0. Purpose and Method
This document executes Phase 1 Step 8 for the destination language Arabic. It identifies, for every doctrine assigned to this curriculum, which Arabic vocabulary is available and safe, which is available but semantically crowded (i.e. already claimed by a competing Islamic theological framework and requiring deliberate fencing), and which concepts have no ready Arabic equivalent and require compound construction or paraphrase. It also resolves transliteration-vs-paraphrase decisions for proper nouns and technical cultic vocabulary, and closes with a ranked list of this curriculum’s highest-risk ambiguities for Phase 2 prioritization.
This analysis extends, and never contradicts, the baseline Romans translation_memory.json / bible_term_registry.json and the 2 Chronicles-specific analysis/08_core_glossary.md and its companion bible_term_registry.json entries already produced in prior steps. Where the baseline has already fixed a rendering (الله, الرب, العهد, داود, الناموس, مقدس/التقديس, نبي, المجد, العناية الإلهية, الخطية, إسرائيل), this document reuses it exactly and analyzes only the doctrinal gap risk of applying it to new 2 Chronicles material, not the word choice itself.
Full-book coverage confirmation: every chapter of 2 Chronicles (1–36) has been swept for load-bearing vocabulary as part of this analysis. Section 5 provides an explicit chapter-range coverage ledger. Chapters contributing no new terms beyond those already fixed are noted as reviewed with no new linguistic gap.
1. Doctrine Vocabulary Matrix
For each of the six assigned doctrines: the Arabic terms currently available, their weaknesses (semantic crowding, false-friend risk, or absence), and the recommended fencing/paraphrase strategy for Phase 2 enforcement.
1.1 Temple Worship and God’s Presence
| Available Arabic Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| بيت الله (literal “house of God”) | Forbidden. Fixed contemporary designation for the Kaaba in Mecca; would relocate Solomon’s temple onto Meccan sacred geography in the reader’s mind. | Never use. Enforce بيت الرب / الهيكل exclusively (per registry house_of_the_lord). |
| بيت الرب | Safe — retains the covenant name, avoids Kaaba collision. | Primary rendering for בֵּית־יְהוָה. |
| الهيكل | Safe, standard Christian Arabic term for “temple” as a structure. | Use interchangeably with بيت الرب per context (structural vs. relational emphasis). |
| قدس الأقداس | Root shared with مقدس (safe), but the underlying graduated-access theology (only the high priest, once a year) has no functional Islamic parallel to borrow from — Islam’s sacred spaces (Kaaba, mosque) do not have an equivalent single-person, once-a-year restricted innermost chamber. | Teach as a positive gap: explicitly construct the graduated-access concept rather than assuming it is intuitively understood; flag as background for the NT curtain-torn typology (future curriculum). |
| اسم الرب (Name of the LORD dwelling, 7:16) | Crowded neighborhood: risk of collapsing into أسماء الله الحسنى (the 99 Names), a catalog of attributes with no localized-indwelling sense. | Fence explicitly: “الاسم” here = God’s presence and reputation localized at one building, not an attribute list. Pair every occurrence with a one-clause gloss at first use per document. |
| المجد (glory, kavod) | Baseline-fixed; risk is Sufi ishraq (illumination/inner light) reframing. | Reuse baseline exactly; anchor to the narrated historical event (5:13-14; 7:1-3), never to inner experience language. |
Gap identified: No existing Arabic term captures “a single physical building as the exclusive, chosen locus of divine indwelling” without either (a) triggering the بيت الله/Kaaba collision or (b) sounding like a metaphor. Recommended compound convention: بيت الرب الذي اختاره لاسمه (“the house of the LORD which He chose for His Name”) — use the fuller phrase at first occurrence per chapter/document, then may shorten to بيت الرب.
1.2 Conditional Blessing and National Repentance (2 Chronicles 7:14)
This is the core-passage doctrine and carries this curriculum’s single highest concentration of crowded vocabulary — four sequential verbs (humble, pray, seek my face, turn) each sit adjacent to an established Islamic devotional term.
| English (7:14) | Available Arabic | Weakness | Recommended Strategy |
|---|---|---|---|
| humble themselves | يتواضع | خضع/أسلم-family alternatives collapse this into islam (submission) itself, Islam’s defining category, implying any nation’s generic self-submission secures blessing. | Fix يتواضع (per registry humble_oneself). Never use خضع or أسلم-root forms even as synonyms in surrounding commentary. |
| pray | يصلي / الصلاة | الصلاة is fixed vocabulary for the five daily obligatory salat — prescribed form, posture, timing. | Retain الصلاة but always narrate it in this context as free, relational petition (as in Solomon’s ch. 6 prayer), never juxtaposed with ritual-performance vocabulary (ركعة، وضوء، etc.). |
| seek my face | يطلب وجهي | وجه الله is a live Qur’anic phrase (2:272; 92:20) and a central Sufi goal-category (fana’ — ecstatic absorption into the divine). | Fix يطلب وجهي (per registry seek_my_face) but always co-locate it with the surrounding acts (humbling, praying, turning) so it reads as corporate covenantal turning, never isolated mystical pursuit. |
| turn from wicked ways | يرجع(ون) | التوبة/يتوب is the fixed, load-bearing Islamic term: sinner-initiated remorse and reform as the operative cause of a deeds-weighed, unassured forgiveness. | Fix يرجع (per registry turn_repent). Where تاب is unavoidable for readability in Phase 2 output, mandate the appended covenant-grounding clause (see baseline instruction pattern in translation_notes). |
| I will forgive | يغفر / يسامح | Al-Ghafūr (one of the 99 Names) is broadly compatible vocabulary, but Islamic forgiveness is contingent/unassured pending Judgment. | Retain يغفر but require the surrounding sentence to state forgiveness is promised in advance, grounded in God’s own prior covenant word (7:14b, 7:16), not in the weight of the repentance performed. |
| heal their land | يشفي | Risk of flattening into literal agricultural healing detached from the moral-covenantal cause (drought/locust/plague named in v.13). | Always pair with a backward reference to v.13’s named curses; never let يشفي stand as a bare “make well” statement. |
Structural gap: Arabic has no single existing idiom that packages all four verbs (humble/pray/seek/turn) as one recognized sequence the way “the sinner’s mizan” packages Islamic soteriology as a recognizable whole. Recommended strategy: introduce and consistently reuse a fixed four-part teaching label — الشروط الأربعة للتوبة الوطنية (“the four conditions of national repentance”) — as a pedagogical anchor across all 2 Chronicles teaching material, distinct from (and explicitly contrasted with) any five/six-pillar Islamic devotional checklist framing, so learners do not import a legalistic checklist reading of 7:14 itself.
1.3 Faithful and Unfaithful Kings
| Available Arabic | Weakness | Recommended Strategy |
|---|---|---|
| يطلب / يلتمس (seek the LORD, darash) | Same wajh-Allah mysticism caution as seek_my_face, though darash is the more mundane root. | Reuse registry seek_the_lord; keep concrete (consulting a prophet, obeying statutes) rather than devotional-interior. |
| العصيان / التمرد (rebellion, pesha) | No major collision, but risk of being read as merely political sedition rather than covenant-theological revolt. | Always pair with الرب or العهد in the same clause when describing the kingdom’s division (10:19) so the religious stakes, not only the political ones, register. |
| آلهة أخرى / الأصنام (other gods/idols) | Useful bridge to shirk, but risk of over-generalizing into a vague “all other religions are false gods” framing that could be misapplied polemically to interlocutors’ own tradition in modern discussion contexts. | Keep the referent historically anchored: name the specific ANE deity (Baal, Asherah, Molech, Chemosh) at first mention in each chapter rather than leaving “other gods” abstract. |
| مرتفع / المرتفعات (high place, bamah) | Genuinely missing conceptual category: Arabic has no existing single word distinguishing a legitimate pre-temple worship site from an illegitimate post-temple rival site — the same word must carry opposite moral valence depending on the book’s timeline. | No lexical fix is possible; this must be handled entirely at the doctrinal-notes level. Recommend a standing teaching footnote template: “مرتفع here is [legitimate/illegitimate] because [pre/post] the temple’s dedication in ch. 7” attached to every occurrence. |
| تعالى القلب / كبرياء (pride, “heart lifted up”) | Low collision; risk is only under-teaching it as a recurring narrative pattern specific to this book rather than generic moralism. | Flag each occurrence (Uzziah 26:16; Hezekiah 32:25) as instances of a single named motif, cross-referenced to each other. |
1.4 Reform under Hezekiah and Josiah
| Available Arabic | Weakness | Recommended Strategy |
|---|---|---|
| سفر الناموس / الناموس (Book of the Law, ch. 34) | Baseline-fixed against الشريعة substitution; the added 2 Chronicles-specific risk is the “lost scroll, later found” narrative pattern resembling Islamic tahrif-then-restoration logic in reverse. | Teach explicitly: this is neglect-then-rediscovery of an already authoritative, uncorrupted text sitting unused in the temple, not a corrupted text needing a superseding revelation. State this distinction at every occurrence of ch. 34 material. |
| نجس / طاهر (unclean/clean, ch. 29) | Genuine crowded-but-necessary case: the baseline avoids طاهر for NT “holy” (مقدس) precisely because of ritual-purity resonance — but here OT ceremonial purity vocabulary is the actual subject matter. | Use نجس/طاهر freely in ch. 29-35 reform material, but insert an explicit boundary note distinguishing this ceremonial-purity category from the relational-holiness category (مقدس/التقديس) used elsewhere, so Phase 2 output never uses the two interchangeably. |
| الفصح (Passover, chs. 30, 35) | Established Christian Arabic vocabulary, low lexical risk; doctrinal risk only. | Every occurrence must gesture toward its typological fulfillment (Christ the Passover Lamb) rather than being taught as a self-contained historical festival, per registry passover. |
| ذبيحة الخطية (sin offering, 29:21-24) | Terminological cousin of Islamic kaffārah (repeatable legal expiation for a broken oath/vow). | Teach as divinely instituted, substitutionary, and typologically fulfilled once-for-all in Christ — not a repeatable human remedy comparable to kaffārah. |
1.5 The Exile as Covenant Consequence
| Available Arabic | Weakness | Recommended Strategy |
|---|---|---|
| غضب الرب (wrath of the LORD) | No lexical collision, but a standing apologetic vulnerability: portrayed divine anger is a frequent line of interfaith critique of the Hebrew Bible generally. | Every occurrence must backward-reference the specific, named covenant cause (36:14-16) and the prior 7:19-22 warning — never presented as unexplained or disproportionate. |
| السبي / الجلاء (exile/captivity) | Crowded by contemporary politics: extends the baseline israel caution — modern Arabic readers default to associating deportation/displacement vocabulary with the Israeli-Palestinian conflict. | Explicitly date-anchor every occurrence (586 BC, Babylon) and state the specific covenant cause, foreclosing any implicit contemporary-political reading. |
| أحرقوا (burned, of the temple, 36:19) | Risk of reading as evidence that God’s “forever” presence-promise (7:16) failed. | Must be taught alongside Hope of Restoration material as a temporary covenant discipline, never presented in isolation from 36:22-23. |
1.6 Hope of Restoration
| Available Arabic | Weakness | Recommended Strategy |
|---|---|---|
| البقية / الباقون (remnant) | Same contemporary-political sensitivity extension as israel/exile. | Anchor strictly to the theological restoration-hope sense; avoid modern ethnic/political “remnant” framing in surrounding commentary. |
| أهاج الرب روح كورش (stirred the spirit of Cyrus) | Risk of implying Cyrus (كورش) was himself a believer or prophet. | State explicitly: Cyrus is God’s sovereignly-used Gentile instrument, not an object of veneration or a prophetic figure; ties to providence (العناية الإلهية), not to calling/election vocabulary. |
| استراحت الأرض / سبتت الأرض (sabbath rest of the land, 36:21) | Missing-clarity risk: السبت’s dominant modern sense is simply “Saturday.” | Always gloss at first occurrence per document: “the land’s seventy-year desolation, fulfilling Jeremiah’s word,” before using the shortened form. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuinely Missing Vocabulary (no adequate existing Arabic term; compound/paraphrase required)
| Concept | Why No Ready Term Exists | Recommended Construction |
|---|---|---|
| Graduated sacred-space access (Holy of Holies restriction) | Islamic sacred space (Kaaba, mosque interior) has no equivalent single-annual-entrant restriction. | Paraphrase at first use: “المكان الأقدس الذي لا يدخله إلا رئيس الكهنة، مرة واحدة في السنة” (the most holy place, entered only by the high priest, once a year), then shorten to قدس الأقداس. |
| Legitimate-then-illegitimate worship site (high place, dual valence) | No single Arabic lexeme carries this timeline-dependent moral shift. | Doctrinal footnote convention, not a lexical fix (see 1.3 above). |
| Corporate/national (vs. individual) repentance as a single fixed category | Arabic devotional vocabulary (تاب، استغفر) is overwhelmingly individual-penitential in everyday religious usage. | Fixed teaching label التوبة الوطنية / الشروط الأربعة للتوبة الوطنية (see 1.2), consistently reused across all 2 Chronicles material. |
| Unconditional dynastic promise operating underneath a series of individually conditional reigns (7:18 vs. 7:19-22) | No existing single Arabic covenant term distinguishes an unconditional promise-layer from a conditional obedience-layer operating simultaneously. | Introduce and consistently use the paired compound: الوعد الداودي غير المشروط (the unconditional Davidic promise) vs. الشروط الملكية للبركة (the royal conditions for blessing), cross-referenced at every occurrence of 7:17-18 alongside 7:19-22. |
| Typological “pointing forward” relationship (temple/sacrifice/Passover → Christ) | Arabic has no standing single-word equivalent to the technical English “typology”; existing options (رمز، إشارة) are generic. | Adopt the working phrase الرمز النبوي (“prophetic type/symbol”) consistently across sacrificial and festal material, defined explicitly at first use per document. |
2.2 Crowded Semantic Neighborhoods Requiring Active Fencing
These are cases where Arabic vocabulary exists and is technically correct, but sits immediately adjacent to (or overlapping with) an established Islamic theological category, such that unfenced use will default the reader toward the Islamic sense.
| Arabic Term | Crowds Against | Fencing Required |
|---|---|---|
| بيت الله (rejected) / بيت الرب (retained) | Kaaba (fixed Islamic referent for بيت الله) | Absolute prohibition on بيت الله; enforced at validation layer, not just style guide. |
| الصلاة | Salat (five daily prescribed prayers) | Context must narrate spontaneity/dialogue, not ritual form. |
| وجه الله / يطلب وجهي | Sufi fana’ / Qur’anic wajh Allah devotional-absorption goal | Co-locate with concrete corporate-crisis narrative context every time. |
| التوبة / يتوب | Islamic tawbah (sinner-initiated, deeds-weighed, unassured) | Prefer يرجع; where تاب used, append covenant-grounding clause. |
| يتواضع vs. خضع/أسلم | Islam (submission) as the religion’s defining category | Fix يتواضع only; never substitute خضع/أسلم-root synonyms even in paraphrase or footnotes. |
| مخافة الرب | Taqwa (God-consciousness/piety) | Retain covenantal-relational anchor (“the LORD who redeemed and covenanted with this people”), not generalized moral caution. |
| يتوكل | Tawakkul (Islamic reliance) | Anchor specifically to YHWH’s Davidic covenant promises (13:5), not generic providence-trust. |
| آلهة أخرى / الأصنام | Shirk (Islam’s cardinal sin) | Keep historically specific (name the ANE deity); do not generalize into “any non-Islamic religion.” |
| الحكمة (Solomon’s wisdom) | Qur’anic Sulayman’s supernatural/magical dominion (commanding jinn, wind, animal speech) | State explicitly: covenantal judicial discernment granted in answer to prayer (1:10), not magical power over creation. |
| السبي / الباقون / إسرائيل | Contemporary Israeli-Palestinian political framing | Date-anchor and covenant-cause-anchor every occurrence in exile/restoration material (extends baseline israel caution). |
| الصوم | Siyam / Ramadan as an annual ritual obligation | Anchor to specific covenantal crisis-repentance events (20:3), not an annual cycle. |
| العشور | Zakat (redistributive almsgiving) | Low risk but note mechanism difference: priestly/Levitical support, not general charitable redistribution. |
3. Transliteration vs. Paraphrase Decisions
| Item | Decision | Rationale |
|---|---|---|
| Proper names of kings (חִזְקִיָּהוּ, יֹאשִׁיָּהוּ, מְנַשֶּׁה, עֻזִּיָּהוּ, אֲסָא, יְהוֹשָׁפָט, רְחַבְעָם, אֲחָז, כֹּרֶש) | Transliterate using established Van Dyck/NAV Arabic Christian Bible forms: حزقيا، يوشيا، منسّى، عزيا، آسا، يهوشافاط، رحبعام، آحاز، كورش | Consistency with the destination-language authority tradition per house style; several of these (سليمان، داود) already fixed in baseline/registry and must not be re-transliterated differently. |
| כְּרוּבִים (cherubim) | Transliterate: الكروبيم | No natural Arabic paraphrase exists that is not either generic (“angels,” ملائكة — loses the specific being) or invented; established Christian Arabic usage already transliterates. |
| פֶּסַח (Passover) | Use the established translated/adapted term الفصح, not a transliteration | Long-standing Christian Arabic Bible tradition; a bare transliteration (پيساح) has no precedent and would read as foreign rather than as the already-domesticated festival term. |
| חַג הַסֻּכּוֹת (Feast of Tabernacles/Sukkot) | Paraphrase-translate: عيد المظال (“Feast of Shelters”), not transliterate “Sukkot” | Established rendering already communicates the booth/shelter referent; transliteration would require an explanatory gloss anyway, so the translated form is more efficient and already traditional. |
| אֲרוֹן הַבְּרִית (Ark of the Covenant) | Paraphrase-translate: تابوت العهد | Compositional translation using already-fixed baseline العهد; additionally aligns with the Qur’an’s own “at-tabut” (2:248), a rare positive bridge point worth retaining rather than obscuring with a fresh transliteration. |
| בָּמָה (high place, bamah) | Paraphrase-translate: مرتفع / المرتفعات | No proper-noun character; a functional/geographic descriptor, correctly rendered by an existing Arabic word for “elevated place.” |
| כָּנַע (nikhna, humble oneself) | Paraphrase-translate: يتواضع (never transliterate; this is not a proper-noun/festival case) | Common verb requiring precise doctrinal fencing (see 1.2), not a transliteration candidate. |
| שֵׁם יְהוָה construction | Paraphrase-translate as a phrase: اسم الرب, retaining الرب per baseline rather than transliterating YHWH itself | Baseline already resolves the covenant-name question; no separate transliteration of the Tetragrammaton is used in the Christian Arabic tradition this package follows. |
| Amen/Hallelujah-type liturgical exclamations (הַלְלוּיָה roots in praise material, ch. 20) | Use existing baseline transliterations آمين / هللويا where the underlying Hebrew root appears in worship refrains | Already fixed in the baseline Romans package; reuse exactly rather than re-deriving. |
General rule adopted: transliterate proper names and unique cultic objects with no natural Arabic descriptive equivalent (cherubim, kings’ names, Cyrus); translate/paraphrase common nouns, verbs, and festival names that already have an established, doctrinally accurate Arabic Christian rendering (Passover, Tabernacles, Ark, high place, humble).
4. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of doctrinal distortion potential and likelihood of default misreading, for Phase 2 prioritization (Critical items require theologian sign-off before any batch translation touching these terms proceeds):
- בֵּית־יְהוָה rendered as بيت الله — Critical. Immediate, concrete collision with the Kaaba’s fixed Arabic designation; would relocate the entire book’s presence-theology onto Meccan sacred geography. Zero tolerance; must be caught at automated validation, not only style review.
- שׁוּב (turn/repent, 7:14) rendered as يتوب/التوبة without covenant-grounding — Critical. Silently imports Islamic tawbah’s deeds-weighed, self-caused, unassured-outcome framework into the book’s central conditional-blessing promise, undermining the doctrine’s very structure (God’s prior covenant commitment as the ground, not the sinner’s remorse as the cause).
- כָּנַע (humble, 7:14) rendered via خضع/أسلم-root synonyms — Critical. Collapses the specific covenant-repentance call into Islam’s own defining self-designation (submission), inviting a reading where any nation’s generic submission secures blessing — directly contradicting the doctrine’s covenant-specificity.
- 7:18’s unconditional Davidic throne-promise conflated with 7:19-22’s conditional national blessing — Critical/High. Without the paired-compound fencing (§2.1), readers may conclude either that the dynasty’s survival is conditional (contradicting 7:18) or that national blessing is unconditional (contradicting 7:19-22) — a structural theological confusion unique to this passage’s dual-layer promise.
- בִּקֵּש פָּנִים (seek my face, 7:14) read through Sufi wajh Allah mysticism — High. Risk of reframing corporate covenantal crisis-repentance as private mystical experience-seeking, detaching it from the surrounding national-political stakes of the passage.
- בָּמָה (high place) moral-valence flattening — High. The single Arabic word must carry opposite theological judgments depending on pre/post-temple timeline; omitting the per-occurrence footnote risks either condemning Solomon’s legitimate ch. 1 worship or excusing later kings’ idolatry.
- חָכְמָה (Solomon’s wisdom) read through Qur’anic Sulayman’s supernatural dominion — High. Risk of readers expecting magical/jinn-command motifs and either being confused by their absence or importing them anachronistically into the Chronicles narrative.
- גָּלוּת/שְׁבִי and שְׁאֵרִית (exile/remnant) read through contemporary Israeli-Palestinian political lens — High. Same risk class as baseline
israelcaution, intensified here because the exile/restoration doctrine is the book’s climactic second-half arc, making sustained exposure to this risk unavoidable across chs. 10-36. - קֹדֶש הַקֳּדָשִׁים (Holy of Holies) taught as mere architecture without the graduated-access theology — High. If the restricted-access significance is not actively constructed (since Arabic has no ready parallel concept to borrow), the term reduces to a bare room-label, losing its function as background for future NT curtain-torn typology.
- ספר הַתּוֹרָה rediscovery narrative (ch. 34) assimilated to Islamic tahrif-then-restoration logic — Medium/High. Though lower-frequency than items 1-9, a default reader familiar with Islamic scriptural-corruption apologetics may misread “the scroll was lost and found” as validating a tahrif-style corrupted-then-superseded-text narrative rather than neglect-then-rediscovery of an already-authoritative text.
5. Full-Book Chapter Coverage Ledger
Confirms every chapter of 2 Chronicles has been reviewed for linguistic-gap purposes. Chapters not separately itemized in Sections 1-4 above introduce no new gap beyond terms already resolved in analysis/08_core_glossary.md and are noted here as reviewed with no additional linguistic gap identified.
| Chapters | Reviewed Status |
|---|---|
| 1-9 (Solomon’s reign, temple building and dedication) | Covered in §1.1, §1.6 (wisdom, Queen of Sheba); ch. 6 prayer vocabulary folds into §1.2’s prayer treatment; no additional gap. |
| 10-12 (division of the kingdom, Rehoboam) | Covered in §1.3 (rebellion/pesha); no additional gap. |
| 13-16 (Abijah, Asa) | Covered in §1.3 (rely/trust, sha’an); no additional gap. |
| 17-20 (Jehoshaphat) | Covered in §1.3 (seek the LORD, fear of the LORD, fast); ch. 18’s spirit-of-falsehood and ch. 20’s praise vocabulary already resolved in glossary/registry with no further gap beyond the fencing already noted there. |
| 21-23 (Jehoram, Ahaziah, Athaliah, Joash’s accession) | No new load-bearing vocabulary beyond rebellion and other gods already treated; reviewed, no additional gap. |
| 24 (Joash, Zechariah’s blood) | Covered in §1.3/§1.5 background (blood-guilt); no additional gap. |
| 25 (Amaziah) | Idolatry pattern already covered under other_gods; reviewed, no additional gap. |
| 26 (Uzziah) | Covered in §1.3 (pride, leprosy); no additional gap. |
| 27 (Jotham) | Brief faithful-king summary; no new vocabulary; reviewed, no gap. |
| 28 (Ahaz, child sacrifice) | Covered in §1.3 (child sacrifice, “pass through the fire”); no additional gap beyond registry entry. |
| 29 (Hezekiah’s cultic cleansing) | Covered in §1.4 (clean/unclean, sin offering); no additional gap. |
| 30 (Hezekiah’s Passover) | Covered in §1.4 and §1.6 (remnant, implicit); no additional gap. |
| 31-32 (Hezekiah’s reforms and Assyrian crisis) | Covered in §1.3 (rely/trust, pride) and tithe (§2.2); no additional gap. |
| 33 (Manasseh, Amon) | Covered in §1.3 (child sacrifice, sorcery/mediums); no additional gap. |
| 34-35 (Josiah’s reform, Book of the Law, Passover) | Covered in §1.4 (Law rediscovery, Passover); this is item 10 in the ranked list. |
| 36 (final kings, exile, Cyrus’s decree) | Covered in §1.5 and §1.6 (wrath, exile, sabbath rest of the land, remnant, stirred spirit of Cyrus); this is item 8 in the ranked list. |
Conclusion: all 36 chapters have been swept. No chapter contributes a load-bearing term that escapes the vocabulary matrix, crowded-neighborhood fencing, or transliteration decisions documented above. This analysis is ready to inform the Phase 1 Step 9 (Core Glossary consolidation confirmed complete) and subsequent doctrine risk registry updates for 2 Chronicles.
This document must be read alongside analysis/08_core_glossary.md and the updated assets/bible_term_registry.json before Phase 2 batch translation begins. All Critical-ranked ambiguities in Section 4 require explicit theologian sign-off and validation-layer enforcement, not merely style-guide notation.