Linguistic Gap Analysis
Linguistic Gap Analysis: Amos
0. Scope and Method
Amos is a short, densely poetic eighth-century B.C. prophetic book built around five recurring structural units: oracles against the nations (1:1-2:16), covenant lawsuit/exhortation cycles (3:1-6:14), five visions (7:1-9:10), and a closing restoration oracle (9:11-15). The core passage for this curriculum, 5:18-24, sits at the rhetorical center of the book (the “Day of the LORD” oracle and the ritual-rejection oracle immediately following it), but the five curriculum doctrines draw on material from every chapter. This analysis therefore proceeds chapter-by-chapter first (Section 1), then synthesizes findings into the four required deliverables: a doctrine vocabulary matrix (Section 2), a missing-vocabulary/crowded-neighborhood map (Section 3), a transliteration-vs-paraphrase decision table (Section 4), and a ranked ambiguity list (Section 5).
1. Chapter-by-Chapter Coverage
| Ch. | Load-bearing content for this curriculum | New/flagged Arabic-vocabulary issues | Status |
|---|---|---|---|
| 1 | Superscription; oracles against Damascus, Gaza, Tyre, Edom, Ammon (1:1-15) | يزأر (roar); معاصٍ/تعدّيات (transgression, applied to Gentile nations without Torah — grounds “Sovereignty over All Nations”); النار (fire-judgment, historical not eschatological); عهد الإخوة (covenant of brotherhood, Tyre 1:9) | Reviewed — feeds Sovereignty doctrine |
| 2 | Oracles against Moab, Judah (Torah rejection), Israel (2:6-16): sale of the poor, Nazirite corruption, prophetic silencing | الناموس (baseline reuse); الناذر/المكرَّس لله (Nazirite — fenced against النذير); الفقراء/المساكين/المظلومون (poor/needy, first major occurrence — grounds Social Justice doctrine) | Reviewed — feeds Social Justice + Sovereignty doctrines |
| 3 | ”You only have I known” (3:2); lion-roar causality; God’s سرّ disclosed to prophets (3:7); Bethel/Gilgal altars threatened | عرفتُ / اخترتُ (yada — election, CRITICAL); سرّه (secret/counsel — Sufi asrar fencing) | Reviewed — feeds Sovereignty + Empty Ritual doctrines |
| 4 | Cows of Bashan; sarcastic sacrifice/tithe command (4:4-5); five ignored disciplines refrain “yet you did not return to me”; “Prepare to meet your God” (4:12); LORD of hosts (4:13) | العُشور (tithe); يرجع/يتوب (shuv, fenced against tawbah); استعدّ للقاء إلهك (prepare to meet God, fenced against liqā’ Allāh piety); رب الجنود (LORD of hosts, fenced against militarized/nationalist reading) | Reviewed — feeds Empty Ritual + Day of the LORD doctrines |
| 5 | Funeral dirge (5:1-2); “seek the LORD” vs. shrine-sites (5:4-6,14); gate-justice, bribery, wormwood (5:7-15); CORE PASSAGE 5:18-24: Woe, Day of the LORD, darkness/light reversal, “I hate, I despise,” feasts/offerings/songs rejected, “let justice roll down like waters” | مرثاة; اطلبوا/التمسوا الرب; باب المدينة; الرشوة; العلقم; الويل; يوم الرب (CRITICAL); ظلام/لا نور; أُبغِض…أرفض (High); أعيادكم/محافلكم؛ المحرقات/التقدمة/ذبائح السلامة (High, shelamim/السلام collision); ضجيج أغانيكم؛ العدل (High); البر (CRITICAL, baseline reuse + added context); نهر دائم الجريان | Reviewed — the doctrinal anchor chapter; feeds all five curriculum doctrines directly except Messianic Hope |
| 6 | Complacent luxury of Samaria’s elite (6:1-7); national ruin (“ruin of Joseph,” 6:6); God’s oath of coming exile (6:8-14) | الغافلون (those at ease, fenced against al-nafs al-muṭma’innah); انهيار (ruin) | Reviewed — feeds Day of the LORD doctrine (false security theme) |
| 7 | Vision 1 (locusts) and 2 (fire): God relents; Vision 3 (plumb line); Amaziah confrontation: seer vs. prophet, king’s sanctuary, Amos’s calling | الجراد; فرقّ الرب/فندم الرب (nicham — tanzih fencing); خيط الشاقول (plumb line, High — deliberately NOT ميزان); رائٍ/الناظر vs. نبي; مقدس الملك; الدعوة (baseline reuse — prophetic calling) | Reviewed — feeds Day of the LORD (measurement/standard imagery) and Sovereignty (prophetic authority) doctrines |
| 8 | Vision 4 (summer fruit/end wordplay); renewed indictment of merchants defrauding the poor with false balances; Day-of-the-LORD darkness at noon (8:9-10); famine of hearing God’s word (8:11-14) | ثمر الصيف/النهاية (untranslatable pun, needs translator’s note); موازين الغش (High, ميزان collision fenced with الغش); مجاعة لسماع كلام الرب (High, tahrif-caution cross-reference) | Reviewed — feeds Social Justice + Day of the LORD doctrines |
| 9 | Vision 5 (altar/temple collapse); “Are you not like the Cushites to me?” (9:7); inescapability of judgment (9:1-10); closing oracle: fallen tent of David raised, remnant of Edom and nations called by God’s name, restored/unshakeable fortunes (9:11-15) | الكوشيون; خيمة داود الساقطة (CRITICAL); أُقيم (raise up — القيامة root-resonance, non-equivalence flagged); البقية الباقية (High); دُعي اسمي عليهم (CRITICAL); سأرد سبي شعبي/لن يُقتَلعوا (High, إسرائيل political-sensitivity inheritance) | Reviewed — the sole chapter carrying the Messianic Hope doctrine; also closes Sovereignty doctrine (9:7) |
Coverage confirmation: all nine chapters of Amos have been reviewed. No chapter is silently omitted; Chapters 1, 6, and 7 carry comparatively lighter new-term density but each contributes load-bearing material (universal Gentile accountability, false security, prophetic authority/measurement imagery respectively) and is retained above.
2. Doctrine Vocabulary Matrix
| Doctrine | Available Destination-Language Terms | Weaknesses / Collision Risks | Recommended Strategy |
|---|---|---|---|
| Social Justice and Care for the Poor | الفقراء / المساكين / المظلومون (poor/needy); العدل (justice, mishpat); البر (righteousness, tsedaqah — baseline reuse); الرشوة (bribe); موازين الغش (false balances); باب المدينة (the gate) | (1) الفقراء/المساكين overlaps positively but too comfortably with Qur’anic zakāt-recipient categories (9:60), inviting readers to domesticate Amos’s systemic, structural charge into a call for more personal almsgiving. (2) العدل is a divine name (Al-ʻAdl) and skews toward formal legal/retributive fairness in popular usage, not Amos’s “social current protecting the powerless” sense. (3) البر is CRITICAL-locked in the baseline to the forensic/imputed sense; Amos’s usage is ethical-social (fruit, not root). (4) ميزان must never appear unqualified (see Section 3). | Always anchor “poor/needy” occurrences to their concrete textual referent (rigged courts, dishonest weights, debt-slavery, land seizure) rather than leaving the term in the abstract. Pair العدل consistently with concrete social content. Teach البر in Amos explicitly as fruit-of-relationship, cross-referenced to (not substituted for) the Romans forensic sense, per the added contextual note in 08_core_glossary.md. Never render “balances/scales” as bare ميزان; always compound with الغش. |
| Judgment on Empty Religious Ritual | أُبغِض…أرفض (I hate, I despise); أعيادكم/محافلكم المقدسة (feasts/assemblies); المحرقات/التقدمة/ذبائح السلامة (offerings); ضجيج أغانيكم (noise of songs); العُشور (tithe) | (1) أُبغِض…أرفض risks softening to a single muted verb, erasing the force of active divine revulsion (vs. mere indifference). (2) أعيادكم shares its root (ح-ج-ج) with حجّ (ḥajj) — a genuine positive resonance, but readers may wrongly infer Amos condemns pilgrimage/ritual as such rather than ritual detached from justice. (3) ذبائح السلامة risks bleeding into the baseline’s النEW peace_with_god doctrine (السلام مع الله) as though the OT cultic peace-offering and the NT forensic peace were the same category. (4) العُشور parallels Islamic fiqh ‘ushr closely enough to suggest correct ritual performance is self-evidently pleasing to God — precisely what Amos denies. | Retain both verbs in “I hate, I despise” at full force; never collapse to one. Use Qur’an 107 (Sūrat al-Mā’ūn, ritual prayer without care for the needy) as an explicit apologetic bridge — Amos’s logic, not Amos’s target, is the same critique structure. Add a standing note wherever offerings/festivals are named: the object of judgment is ritual severed from justice, not ritual itself. Flag ذبائح السلامة with the baseline peace_with_god cross-reference note already recorded in the glossary. |
| God’s Sovereignty over All Nations | معاصٍ/تعدّيات (transgression, applied identically to Gentile nations and Israel); رب الجنود (LORD of hosts); الأمم (nations — baseline reuse); عرفتُ/اخترتُ (yada, election); الكوشيون (Cushites, 9:7) | (1) معاصٍ/تعدّيات holding Gentile nations without Torah morally accountable runs against Islamic fiṭrah’s innate-purity default in a different direction than the baseline’s sin note — here the problem is not denial of inherited guilt but denial that nations lacking revealed Scripture can be culpable by natural-law standards at all. (2) رب الجنود risks a militarized/nationalist misreading given regional political sensitivities around religiously-framed warfare rhetoric. (3) 9:7’s flattening of Israel’s uniqueness (“like the Cushites to me”) risks being read in isolation as contradicting 3:2’s election language rather than completing it. | Teach transgression-of-nations passages (1:3-2:3) as a natural-law argument (basic moral crimes: violence, betrayal of covenant, cruelty in war) distinct from Torah-violation, made explicit rather than assumed shared. Keep “hosts” cosmic (heavenly armies under God’s command), not this-worldly. Always pair 9:7 pedagogically with 3:2 — chosen and accountable, and impartially sovereign over all peoples, are the same paradox, not competing claims. |
| The Day of the LORD as Judgment | يوم الرب (Day of the LORD); ظلام/لا نور (darkness/not light); استعدّ للقاء إلهك (prepare to meet your God); خيط الشاقول (plumb line, ch. 7); ثمر الصيف/النهاية (summer-fruit pun, ch. 8) | (1) يوم الرب has no lexical overlap with يوم القيامة/يوم الدين/يوم الحساب but readers will inevitably read it through that same eschatological lattice — a single-event, deeds-weighed, universal Judgment Day. Amos’s near/far, already/not-yet, covenant-particular structure is easily lost. (2) نور collides with a positively-loaded Qur’anic guidance metaphor (An-Nūr; darkness-to-light = unbelief-to-Islam) and must be kept strictly situational. (3) لقاء الله is devotionally positive in some Islamic piety (a hoped-for reunion in paradise); here it is a confrontational summons. (4) The قيص/قץ pun has zero phonetic equivalent in Arabic. | At every يوم الرب occurrence, supply the two-horizon correction (near historical judgment — Assyrian conquest — and a final horizon) and the covenant-particularity correction (God’s reckoning with His own people first, not a generic universal event). Keep نور/ظلام situational-calamitous, never epistemological. Keep استعدّ للقاء إلهك ominous, not devotional. Insert an explicit [TRANSLATOR NOTE] at 8:1-2 rather than force an artificial Arabic pun. |
| The Restoration of David’s Fallen Tent (Messianic Hope) | خيمة داود الساقطة (fallen tent of David); أُقيم (raise up); البقية الباقية (remnant); دُعي اسمي عليهم (called by my name); سأرد سبي شعبي/لن يُقتَلعوا (restore the fortunes) | (1) The entire unit is a single dense messianic complex compressed into five verses (9:11-15); no individual term-level fix substitutes for teaching the passage as a unit. (2) أُقيم’s root resonance with القيامة risks either an unhelped audience missing a fruitful typological connection, or an over-eager audience collapsing “raising up a fallen dynasty” into “bodily resurrection” as though the same doctrine. (3) إسرائيل in 9:14-15’s unshakeable-restoration promise carries acute, live political charge given contemporary usage. (4) دُعي اسمي عليهم as the OT root of Gentile inclusion is doctrinally CRITICAL but linguistically unremarkable — the risk is entirely that its significance goes untaught, not that the words themselves mislead. | Teach 9:11-15 as one integrated unit, explicitly reversing 5:1-2’s funeral dirge (fallen/raised literary inclusio). Flag the أُقيم/القيامة connection as a fruitful teaching bridge, not a doctrinal equivalence — state this distinction explicitly every time. Apply the baseline’s full إسرائيل political-sensitivity framing to 9:14-15 with no reduction. Always cross-reference دُعي اسمي عليهم to Acts 15:16-17 so its Gentile-inclusion weight is surfaced, not left implicit. |
3. Missing Vocabulary vs. Crowded Semantic Neighborhoods
3.1 Genuinely missing vocabulary (no single Arabic lexical item covers the concept)
| Concept | Gap | Recommended handling |
|---|---|---|
| בְּרִית אַחִים brit achim (1:9) | No single Arabic noun for a formal inter-national kinship-treaty distinct from a personal covenant | Compound phrase عهد الإخوة, built on baseline العهد; gloss “treaty of brotherhood between peoples” at first use |
| אֲנָךְ anakh, plumb line (7:7-9) | Modern Arabic has خيط الشاقول (builder’s term) but no theologically pre-loaded equivalent, unlike the missing מֹאזְנֵי which collides with an existing loaded term | Use the neutral technical term precisely because it is unloaded; do not import ميزان |
| קַיִץ / קֵץ qayits/qets pun (8:1-2) | No Arabic root pair reproduces the Hebrew phonetic pun (ثمر الصيف vs. النهاية share no sound correspondence) | Paraphrase plus mandatory [TRANSLATOR NOTE] per baseline convention; do not force an artificial Arabic wordplay that could mislead |
| מִקְדַּשׁ־מֶלֶךְ miqdash-melekh, “king’s sanctuary” (7:13) | No single Arabic term for a state-co-opted royal shrine as an institution-type | Descriptive phrase مقدس الملك with a brief historical-cultural gloss on Bethel’s political function |
| שַׁעַר sha’ar, the gate as judicial site (5:10-15) | No functioning modern equivalent institution (city-gate courts) | باب المدينة plus gloss “مكان القضاء” (place of judgment) at first use |
| The near/far double horizon of “the Day of the LORD” | No existing Arabic theological term captures this already/not-yet structure independent of full explanatory scaffolding | Cannot be solved lexically; requires recurring exegetical framing note wherever يوم الرب appears (see Section 2 above) |
3.2 Crowded semantic neighborhoods requiring deliberate fencing
These are cases where Arabic does have an available, even natural-sounding term, but that term’s dominant contemporary or Islamic-theological associations threaten to overwrite Amos’s intended sense. Each requires an explicit fence (a rejected alternative, a required qualifier, or a standing contextual note).
| Arabic term/root | Crowding source | Fence required |
|---|---|---|
| ميزان (scale/balance) | Islamic eschatological Mīzān, the deeds-weighing scale of Judgment Day (Qur’an 21:47; 101:6-9) | NEVER use unqualified for Amos 7:7-9’s plumb line (use خيط الشاقول instead) or leave bare in 8:5-6 (always compound as موازين الغش) |
| النذير | Qur’an’s defining prophetic title “the Warner” (35:23-24), despite genuine ن-ذ-ر cognate with Nazirite vow | Use الناذر or a descriptive phrase, never النذير, for Nazirite (2:11-12) |
| المطمئنون / طمأنينة root (ط-م-أ-ن) | Positively-loaded Qur’anic “al-nafs al-muṭma’innah,” the soul at peace with God (89:27) | Use الغافلون (the heedless) for “those at ease/complacent” (6:1), never المطمئنون |
| التوبة / يتوب (root ت-و-ب) | Islamic tawbah as a self-sufficient salvific mechanism (sincere repentance + amendment alone secures forgiveness) | Frame “return” (4:6-11) explicitly as covenant-appropriate response within an existing relationship, never an independent means of earning restored favor; cross-reference NT grace teaching |
| لقاء الله | Some devotional Islamic usage: a positively-anticipated meeting with God in paradise | Keep “prepare to meet your God” (4:12) confrontational; do not let translation drift toward devotional anticipation |
| نور / ظلام | An-Nūr (a divine name); Qur’anic light/darkness = guidance/ignorance epistemological metaphor | Keep strictly situational (safety vs. calamity) in 5:18,20 and 8:9; do not let it read as a guidance metaphor |
| سرّ / أسرار | Sufi mystical asrār, esoteric knowledge reserved for a spiritual elite | Clarify 3:7’s “secret/counsel” as God’s plan disclosed through the ordinary covenantal prophetic office, not private mystical illumination |
| العدل | Al-ʻAdl, one of Allah’s 99 names; popular skew toward formal legal/retributive fairness | Always anchor to concrete social content (fair courts, honest wages/weights, protection of the poor) in every occurrence of mishpat |
| البر | Qur’anic al-birr (2:177) works-checklist sense (already CRITICAL-fenced in the baseline for Romans) | In Amos, add the ethical-social “fruit” contextual note (08_core_glossary.md) so the fence functions bidirectionally with the baseline’s forensic “root” fence |
| الفقراء / المساكين | Qur’anic zakāt-recipient categories (9:60) — a positive but domesticating overlap | Anchor to Amos’s concrete, systemic referents (courts, markets, land, debt) so the charge is not read as satisfied by personal almsgiving |
| حجّ-root (أعياد/محافل) | حجّ, one of Islam’s five pillars, shares the ح-ج-ج root with ḥag | Treat as a genuine positive bridge but clarify the target of judgment is ritual-without-justice, applicable in principle to any tradition’s observance |
| الدعوة | Islamic da’wah, human invitation of others to Islam | Retain baseline direction-of-address distinction for Amos’s own prophetic calling (7:14-15) and for 9:12’s “called by my name”: God’s sovereign summons runs the opposite direction |
| إسرائيل | Contemporary political usage (modern nation-state, Israeli-Palestinian conflict) | Apply baseline framing without reduction at every occurrence, with maximal deliberateness at 9:14-15’s unshakeable-restoration promise |
| السلام (via ذبائح السلامة) | Baseline’s peace_with_god doctrine (Romans 5:1) | Explicit note distinguishing the OT cultic peace-offering from the NT forensic peace it anticipates, so the two are read as complementary, not contradictory |
| القيامة (via أُقيم) | Baseline’s resurrection doctrine | Explicit “fruitful connection, not equivalence” note at every occurrence of 9:11’s “raise up” |
4. Transliteration vs. Paraphrase Decisions
| Item | Decision | Rationale |
|---|---|---|
| YHWH | Paraphrase/substitution — render as الرب (never transliterate as a separate form) | Matches established Arabic Bible tradition and the baseline’s yahweh/lord entries exactly; preserves the theological bridge to the NT confession |
| Nazirite (נָזִיר) | Paraphrase — الناذر / المكرَّس لله, with descriptive gloss at first use | A transliteration (e.g., “نازيري”) would be opaque to readers; the natural cognate النذير is doctrinally unsafe (see Section 3.2); paraphrase is required |
| Cushites (כּוּשִׁים) | Transliteration — الكوشيون | Established, low-risk proper-noun form (Nubians/Ethiopians); no viable alternative and no doctrinal collision |
| Sela, Bozrah, Karioth, Lo-debar, Karnaim, other minor geographic proper nouns (1:3-2:3, 6:13) | Transliteration, following standard Van Dyck/NAV geographic-name conventions | Proper nouns; consistency with established Arabic Bible atlas naming is the only requirement |
| קַיִץ / קֵץ pun (8:1-2) | Paraphrase with mandatory translator’s note; no attempted Arabic wordplay | No phonetic equivalent exists; forcing one risks either losing the theological point (ripeness=readiness for judgment) or introducing an unintended pun with different associations |
| אֲנָךְ, plumb line (7:7-9) | Paraphrase — خيط الشاقول (descriptive technical compound) | No single-word Arabic equivalent exists; the descriptive phrase is unloaded, unlike the tempting but forbidden ميزان |
| שְׁאֵרִית, remnant (9:12) | Paraphrase — البقية الباقية (emphatic doubling for theological weight) | No single Arabic word carries sufficient doctrinal weight alone; the doubled phrase signals “the surviving, still-existing portion” with the emphasis Amos’s climactic use requires |
Abba-style Aramaic retention pattern (cf. baseline abba) | Not applicable in Amos — no Aramaic terms of intimacy occur | Noted for completeness; no decision required this book |
| הוֹי, “Woe” (5:18) | Paraphrase into established liturgical form — الويل | Not transliterated; Arabic Bible tradition already has an established funeral-cry rendering (cf. Matthew 23’s “woes”), reused here for cross-Testament consistency |
| מִשְׁפָּט / צְדָקָה pairing (5:24) | Paraphrase, reusing established single-word renderings — العدل / البر | Both already exist as baseline-adjacent single words; no transliteration warranted; risk is managed through contextual fencing (Section 2), not through word-formation choice |
5. Ranked List of Highest-Risk Ambiguities in Amos
Ranked by combined doctrinal weight and likelihood of silent misreading if left unaddressed.
- יוֹם יְהוָה — “the Day of the LORD” (5:18-20, core passage; echoed 8:9-10). Highest risk in the book: the term will be assimilated wholesale into the Islamic eschatological lattice (يوم القيامة/يوم الدين) unless the near/far, already/not-yet, covenant-particular structure is actively taught at every occurrence. This is also the doctrinal center of the core passage.
- מֹאזְנֵי מִרְמָה — false balances (8:5-6), and by extension אֲנָךְ, plumb line (7:7-9). The direct root-cognate collision between Hebrew moznayim and Arabic ميزان risks accidentally invoking the Islamic deeds-weighing Mīzān in a passage about literal marketplace fraud; the fencing (compound with الغش; use خيط الشاقول rather than ميزان for the unrelated plumb-line image) must be applied with zero exceptions.
- שָׂנֵאתִי מָאַסְתִּי — “I hate, I despise” (5:21, core passage). High risk of pastoral softening (translators/teachers instinctively muting divine anger language); the doctrinal point of the entire core passage depends on retaining full force at both verbs.
- סֻכַּת דָּוִיד הַנֹּפֶלֶת / נִקְרָא שְׁמִי עֲלֵיהֶם — the fallen tent of David and “called by my name” (9:11-12). Compressed, CRITICAL-tier messianic-Gentile-inclusion complex; risk is not mistranslation but under-explanation — the words are lexically unremarkable but their Acts 15 significance is easily left untaught.
- פֶּשַׁע applied to Gentile nations (1:3-2:3) vs. Israel/Judah (2:4-16). Risk of collapsing the natural-law argument (nations without Torah still morally accountable) into either (a) the baseline’s milder الخطية sense, or (b) an assumption that only revealed-Scripture violation counts as guilt — both undercut the “Sovereignty over All Nations” doctrine’s universal-accountability claim.
- יָדַע — “you only have I known” (3:2). Risk of flattening into generic divine omniscience (a comfortable, uncontested claim in Islamic theology) rather than exclusive elective covenant choice paired with intensified — not removed — accountability.
- שׁוּב — “return” (4:6-11). Risk of silently importing the Islamic tawbah framework (repentance as an independent, self-sufficient means of securing restored favor) onto a text where “return” is a covenant-internal response to discipline, not a freestanding transaction.
- נִחַם — “the LORD relented” (7:3,6). Risk of being read either as divine error/change of eternal character (offensive to tanzīh) or, if over-corrected, flattened into pure metaphor that erases the genuine relational responsiveness to Amos’s intercession the text actually depicts.
- הֵקִים — “I will raise up” (9:11) and its root-resonance with القيامة. Risk runs in both directions: under-taught, the fruitful redemptive-historical pattern is missed; over-taught, learners may wrongly equate “raising up a fallen dynasty” with the doctrine of bodily resurrection.
- שׁוּב שְׁבוּת / נָתַשׁ — “restore the fortunes… never again uprooted” (9:14-15), and אֶרֶץ/עַם ownership language generally in ch. 9. Contemporary political weight of إسرائيل makes this closing promise the passage most likely to be read (or deliberately misread) as a statement on the present Israeli-Palestinian conflict rather than a redemptive-historical, messianic-kingdom promise.
- הוֹי and the qinah/dirge form (5:1-2, 18) as literary genre markers. Lower doctrinal weight but real risk of the funeral-cry force being lost if rendered as a flat warning (“beware”) rather than the specific prophetic-lament convention the book deliberately reverses at 9:11-15.
- קַיִץ/קֵץ pun (8:1-2). Lowest risk on this list in doctrinal terms (the theological point — ripeness for judgment — is simple) but highest risk of a well-intentioned translator attempting a clever but misleading Arabic wordplay in place of the required translator’s note.
This document extends, and does not contradict, the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All Amos-specific term decisions recorded above must be carried forward into 08_core_glossary.md and the Amos additions to the translation memory before Phase 2 segment translation begins.