Linguistic Gap Analysis: Zechariah (English → Arabic)

0. Scope and Method

This analysis covers the entire book of Zechariah, chapters 1–14, with the core passage (9:9-10) as theological anchor rather than scope boundary, per the mandate governing this pipeline. It identifies where Arabic either (a) lacks any ready term for a load-bearing biblical concept, (b) has a term that is crowded by a competing, doctrinally incompatible sense from the dominant Islamic tradition, or (c) requires a transliteration-vs-paraphrase judgment call. It extends, and does not contradict, the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All Arabic renderings below that already exist in the baseline are reused exactly; all new Zechariah-specific terms are proposed candidates for ratification into translation memory at Step 9 (Core Glossary) and are consistent with the candidate renderings already drafted in 08_core_glossary.md.

Risk tiers (Critical/High/Medium/Low) follow the baseline’s doctrine_risk_registry.json definitions exactly.

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1. Full-Book Chapter Sweep

Every chapter was reviewed for load-bearing linguistic gaps. Chapters contributing no new gap beyond what is already logged are marked “Reviewed — no new gap” and cross-referenced to the relevant existing entry, per the full-coverage mandate.

Ch.	Content Summary	Linguistic Gap Status
1	Call to repentance; night visions begin (horsemen); “Return to me…”; God’s zeal/jealousy for Zion first introduced (1:14); Angel of the LORD interceding (1:11-13)	New gaps: זeal/qin’ah (§3.5); Angel of the LORD (§4)
2	Measuring line over Jerusalem; Zion as “apple of his eye”; God himself as a “wall of fire”; nations joining themselves to the LORD	New gaps: apple-of-the-eye idiom, wall-of-fire idiom (Low risk, logged §3.5); reinforces Zion gap
3	Joshua the high priest before the Accuser; filthy garments exchanged; the Branch (3:8) introduced; stone with seven eyes	New gaps: The Accuser, filthy/clean garments, The Branch (§3.1, §4), stone with seven eyes
4	Lampstand, two anointed ones; “Not by might, nor by power, but by my Spirit” (4:6); Zerubbabel’s capstone	New gap: “Not by might nor by power” contrast-idiom (§3.3); Holy Spirit occurrence reinforces baseline Critical caution
5	Flying scroll (curse-document); the ephah and the woman “Wickedness”	New gaps: flying scroll (avoid rival-revelation resonance), ephah/wickedness imagery (Low-Medium)
6	Four chariots/four winds; the Branch crowned; priest-king union in one person (6:12-13)	New gap: Priest-king union (§3.1, §4) — high structural risk
7	Fasting questioned; true justice, chesed and rachamim (7:9-10) as ethical fruit; refusal to hear the Torah/Law (7:12)	New gaps: chesed w’rachamim compound, true justice (§3.5); Law occurrence reinforces baseline Critical الناموس rule
8	Restoration promises; zeal for Zion again (8:2); “City of Truth” (8:3); Gentile pilgrimage, “God is with you” (8:23)	Reinforces Zion (§2.5) and Angel/Immanuel-adjacent gap (§4); new gap: “God is with you” Immanuel-bridge (§4.4)
9	Core passage — judgment oracles on Philistine cities (9:1-8); the Coming King (9:9-10); covenant blood (9:11); prisoners of hope (9:12)	Central cluster of new Critical/High gaps — full treatment §2, §3.1–3.4
10	Regathering of Judah and Israel; idols and diviners condemned; whistle-and-gather shepherding imagery	New gaps: idols/diviners fencing against over-broad shirk equivalence (§3.5); Israel/Judah political-sensitivity reinforcement
11	Extended shepherd allegory; the two staffs No’am and Chovelim; thirty pieces of silver; the potter; the worthless shepherd	New gaps: No’am false-friend (Critical mistranslation risk, §3.2); thirty pieces of silver/potter fulfillment cluster (§3.4)
12	House of David exalted “like God” (12:8); the Piercing (12:10) — first/third-person shift; mourning as for an only child	Central Critical cluster — full treatment §2, §3.1
13	Fountain opened for sin and impurity (13:1); false prophets removed (13:2-5); Strike the Shepherd (13:7); refining fire; covenant formula	New gaps: sin/impurity compound (§3.2); Strike the Shepherd (§3.1); false-prophet removal as a positive teaching contrast (Low risk, reinforces baseline “prophet” note)
14	Day of the LORD; Mount of Olives split; living waters; “the LORD will be one, his name one” (14:9); universal holiness; Feast of Tabernacles; Canaanite/merchant excluded	Central Critical cluster (14:9) — full treatment §2, §3.3; Day of the LORD eschatological-framework collision (§3.5)

No chapter was found to contribute zero load-bearing linguistic content. Even the historically dense oracle-against-nations material in 9:1-8 and the visionary imagery of chs. 5-6 carry doctrinal freight relevant to “Visions of God’s Sovereign Plan,” and are logged accordingly below.

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2. Doctrine Vocabulary Matrix

For each of the five curriculum doctrines, this section evaluates the Arabic vocabulary realistically available, the specific weaknesses of each candidate, and the recommended strategy.

2.1 The Coming Messianic King (anchor: Zechariah 9:9-10)

Available Arabic Term(s)	Weakness	Recommended Strategy
المسيح (al-Masīh)	Never lexically present in 9:9-10 itself; pre-loaded with Quranic content (honored, non-divine, non-crucified, non-atoning prophet, 4:171)	Use only as the composite doctrinal label taught alongside, never as a word inserted into the verse translation itself. Must be earned through King + Branch + Pierced One synthesis (per baseline “messiah” entry).
الملك (al-Malik)	Generic “king”; carries no distinguishing content and risks reduction to a merely political/dynastic ruler	Acceptable as the literal lexical rendering of מֶלֶךְ-adjacent royal language in 9:9, but must always be qualified by the surrounding adjectives (عادل, منصور, وديع) and by explicit cross-reference to الرب.
عادل (‘ādil) for צַדִּיק	Doubles as the ideal Islamic-ruler descriptor and Mahdist “fills the earth with justice” trope	Retain (established Van Dyck rendering), but mandatory pairing note cross-linking to البر/التبرير so the King’s justness is taught as flowing from, not substituting for, forensic righteousness doctrine.
منصور (manṣūr) for נוֹשָׁע	Common sense in Arabic is military/political victory or honorific caliphal title (al-Manṣūr); root-link to الخلاص and to the name يسوع itself is invisible in Arabic script	Retain, but every occurrence requires an explicit translator/teaching note surfacing the hidden root-connection that the Hebrew makes visible and Arabic does not.
وديع (wadī’) for עָנִי	Risk of being read as weakness/lack of power rather than voluntary humility from strength	Retain; pair explicitly with Incarnation doctrine (genuine, non-illusory humility exercised by one who possesses full royal/divine authority).
Gap: no single Arabic term captures the donkey-versus-warhorse polemic against militarized messianic expectation	—	Render descriptively and supply explicit doctrinal commentary (§2.3, cutting-off-weapons-of-war) rather than relying on the image alone to carry the point in translation.

2.2 Restoration of Jerusalem and the Temple

Available Arabic Term(s)	Weakness	Recommended Strategy
أورشليم (Urshalīm)	Not the everyday contemporary Arabic name for the city (القدس is)	Retain the established Christian Bible form; supply a brief clarifying gloss on first use per document identifying it with today’s al-Quds/Jerusalem, without adopting القدس as the working term (see §3.6).
الهيكل (al-Haykal) for the Temple	Broadly safe, shared architectural vocabulary; low collision	No gap; standard usage, low risk.
المجد (al-majd)	Baseline caution against light-mysticism (ishrāq) renderings applies; also risks being read as praise of the building rather than of God’s presence exceeding any building	Retain TM rendering; explicitly teach 2:5,8’s point that God himself, not the structure, is Jerusalem’s glory — a useful corrective to building-centered piety.
مدينة الحق (Madīnat al-Ḥaqq), “City of Truth” (8:3)	New honorific renaming; no ready single-word Arabic equivalent	Render as a descriptive compound; teach as replacing prior names of judgment, not a general poetic epithet.
قُدسٌ للرب, “Holy to the LORD” extended to ordinary objects (14:20-21)	Risk of being absorbed into a ritual-purity register (comparable to state of ṭahāra required for specific acts)	Reuse مقدس root (TM); explicitly teach as pervasive, non-compartmentalized holiness — a positive contrast to rite-bound purity systems.

2.3 Visions of God’s Sovereign Plan for His People

Available Arabic Term(s)	Weakness	Recommended Strategy
العناية الإلهية (al-‘ināyah al-ilāhiyyah), reused from baseline “providence”	Zechariah’s visions are more visually/apocalyptically dense than Romans’ propositional providence language; risk of the term feeling too abstract for the vivid imagery (chariots, scrolls, flying woman)	Use as the doctrinal umbrella term in teaching material, but let the specific vision-images (المركبات الأربع, الدرج الطائر, etc.) carry their own descriptive Arabic without forcing every vision into “providence” vocabulary.
لا بالقدرة ولا بالقوة بل بروحي (4:6)	Direct positive contrast to jihad/struggle-based models of establishing God’s cause; risk is under-use, not mistranslation — teaching material may pass over it as a minor aside	Elevate as a deliberate, named apologetic bridge point; do not leave implicit.
إبطال المركبة والفرس وقوس الحرب (9:10)	Dismantles conquest-based kingdom-establishment; collides with popular Mahdi/end-times expectation of a militarily triumphant ruler	Teach as explicit, named contrast to that expectation, not merely descriptive imagery.
اختيار الله (ikhtiyār Allāh), reused from baseline “election”	Sovereign-plan visions in Zechariah (e.g., choosing/restoring a remnant, 13:8-9) risk collapsing into folk qadar fatalism, per baseline caution	Reuse with the same caution already logged in baseline; reinforce specific redemptive purpose, not generic “it is written” determinism.

2.4 The Piercing of the One They Have Pierced (anchor: Zechariah 12:10)

Available Arabic Term(s)	Weakness	Recommended Strategy
وينظرون إليّ الذي طعنوه	This is the entire crux: preserving the first-person (“me”)/third-person (“him”) shift within a single sentence is grammatically awkward in fluent Arabic, creating strong pressure to “smooth” it to third-person throughout	Fence explicitly. Never smooth to third person only. Retain the grammatical seam and supply a mandatory footnote explaining why the seam is preserved (it is the verse’s own textual basis for identifying the pierced one with the LORD).
طعن (ṭa’ana), “pierce/stab”	Broadly accurate and available; low independent lexical risk	No gap in the verb itself; risk is entirely in framing/context, not vocabulary.
اضرب الراعي (13:7)	Corroborating text; risk is isolation — teaching material may treat 12:10 and 13:7 as unrelated visions rather than a single predictive cluster	Always cross-reference the two verses together, plus their NT fulfillment (Matthew 26:31).
ينبوع مفتوح للخطية والنجاسة (13:1)	النجاسة is a precise fiqh category (ritual impurity requiring wuḍū’/ghusl); risk of reducing the fountain to a repeatable ritual-washing practice	Fence explicitly: teach as once-for-all moral-spiritual cleansing flowing directly from the piercing of 12:10, not a repeatable rite.
Gap: no Arabic idiom naturally conveys “mourn as for an only child” with its resonance toward “only Son” (monogenes) Christology	—	Render literally (كنَوْح على الابن الوحيد) and supply the John 1:14/3:16 resonance as a careful, non-overstated teaching note, not a claimed lexical equivalence.

2.5 God’s Zeal for Zion

Available Arabic Term(s)	Weakness	Recommended Strategy
صهيون (Ṣahyūn)	The single highest-collision term in the entire curriculum: in contemporary Arabic media, صهيون/الصهيونية is read almost automatically as modern political Zionism	Fence on every occurrence. No available substitute (it is a proper name), so the strategy is disambiguating framing, not word substitution: explicitly distinguish the theological covenant-city/people referent from the modern political movement/state at first use in every teaching document.
الغيرة (al-Ghayrah) for qin’ah	Partial positive bridge with the Islamic hadith concept of ghayratu Allah (Allah’s jealous protectiveness), but that concept is generic and moral-boundary-oriented, not covenantally particular	Retain, but teach the OT’s specific, relationally particular sense (zeal for this people/place, marriage-covenant-like), not a generic divine attribute.
حدقة عينه, “apple of his eye” (2:8)	Vivid idiom; low independent risk, but easily flattened into generic affection language, losing the zeal/jealous protection intensity	Retain literal rendering; pair with الغيرة so the two reinforce rather than dilute each other.
سور من نار, “wall of fire” (2:5)	Low risk; vivid protective-presence imagery	No significant gap; retain literal rendering.

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3. Missing Vocabulary vs. Crowded Semantic Neighborhoods

3.1 Genuinely Missing Vocabulary (no natural Arabic equivalent — requires compound/coinage or careful periphrasis)

Concept	Chapters	Why Arabic Has No Ready Term	Strategy
Priest-King union in one person	6:12-13	No single Arabic word for a Christ-like office combining kingship and priesthood grounded in a unique eternal person; the closest cultural analogue (Muhammad’s combined prophetic-political leadership, later the caliphate) is a transferable human office, not this	Use descriptive phrase الكاهن الملك; explicitly and repeatedly distinguish from the caliphal/prophetic-political model, tying instead to Christ’s unique person and once-for-all atonement (Hebrews 7 cross-reference).
The Branch (צֶמַח) as a fixed Messianic title	3:8; 6:12	الغصن alone is a bare botanical/decorative image in Arabic with no automatic Messianic charge	Always pair with “seed of David” (نسل داود, TM High) at first use; never let it stand alone as a title.
Piercing’s first-person/third-person grammatical shift	12:10	Arabic sentence flow naturally resists mid-clause pronoun-referent shifts of this kind	See §2.4; preserve and annotate rather than smooth.
”Day of the LORD” as a distinct recurring prophetic category (rather than a single eschatological event)	14:1 (and background throughout ch. 14)	Arabic’s available eschatological register (يوم القيامة, يوم الدين) is a fixed, unitary Islamic framework; Hebrew’s “Day of the LORD” is a flexible category with multiple historical and final fulfillments	Render يوم الرب (not يوم القيامة); explicitly teach the category’s flexible, LORD-centered nature as distinct from, while acknowledging partial overlap with, the Islamic framework.
Messiah as composite portrait (no single Hebrew lexeme in Zechariah)	Whole book	المسيح itself is not textually present; the identification must be built, and Arabic has no shorthand for “composite typological argument”	Teaching material must walk the King (9:9) + Branch (3:8/6:12) + Pierced One (12:10) argument explicitly each time, never assume the label is self-evidently earned.
Adoption / Son of God as background doctrine for 12:10-13’s intimacy language	12:10-13 (conceptual only)	No lexical occurrence in Zechariah at all — purely a cross-reference bridge to Romans 8	Flag clearly as doctrinal cross-reference only, reusing baseline التبني / ابن الله exactly; do not present as a direct textual rendering.

3.2 Crowded Semantic Neighborhoods Requiring Fencing (Arabic terms exist, but a competing, doctrinally incompatible sense dominates popular usage)

Term	Competing Sense	Fencing Strategy
صهيون (Zion)	Modern political Zionism / the Israeli-Palestinian conflict	Mandatory disambiguating gloss at first use in every document; never let doctrine title “God’s Zeal for Zion” stand unglossed.
القدس (rejected primary rendering for Jerusalem)	Isra’ wal-Mi’raj, al-Aqsa/Dome of the Rock associations	Do not use as the primary term; retain أورشليم with a brief identifying gloss instead.
الرب / رب الجنود	Al-Rabb as a defining Quranic title of Allah, intensified by الجنود’s martial “hosts/armies” resonance, which can be assimilated to conquest-oriented end-times expectation	Retain per baseline (no substitute is acceptable), but flag the cumulative risk given over 50 occurrences in this book; teach the martial title alongside 9:10’s dismantling of literal weapons of war so the “hosts” are not read as a call to human holy war.
عادل (‘ādil, righteous King)	Islamic “just ruler” ideal / Mahdist “fills the earth with justice”	Mandatory cross-link to البر/التبرير at every occurrence (§2.1).
منصور (manṣūr, victorious)	Military/political victory sense; historical caliphal title al-Manṣūr	Mandatory root-link note to الخلاص and يسوع at every occurrence (§2.1).
الروح القدس (Holy Spirit)	Mainstream tafsir identification with the created angel Jibril	Reuse baseline Critical caution at each occurrence (4:6; 7:12; 12:10) — same distinction required as in Romans, arguably more urgent given 12:10’s Christological stakes.
النجاسة (impurity, 13:1)	Precise fiqh category requiring wuḍū’/ghusl	Fence as once-for-all moral-spiritual cleansing tied to the piercing, not a repeatable ritual (§2.4).
النعمة false-friend risk via “No’am” (11:7)	The English glosses “Favor/Pleasantness” for the staff-name superficially resemble “grace”	Never render No’am with النعمة; use البهاء with an explicit disambiguating note (see baseline registry entry no_am_staff_name).
يوم الرب (Day of the LORD)	Yawm al-Qiyamah / Yawm al-Din (bodily resurrection of all, deeds weighed on the mizan)	Never substitute the Islamic term; teach as a distinct, LORD-centered, multiply-fulfilled biblical category (§3.1).
يكون الرب واحدًا واسمه واحدًا (14:9)	Direct-sounding scriptural confirmation of tawhid against the Trinity, and against 12:10’s identification of the pierced figure with the LORD	Never teach in isolation; always pair with 9:9-10 and 12:10 so the book’s own internal logic models unity-in-relationship.
إسرائيل (Israel, esp. paired with Judah at 10:6; 11:14)	Contemporary Israeli-Palestinian political conflict	Reinforce baseline caution; frame historically (divided kingdom, exile, restoration), not as commentary on the present conflict.
الأصنام والعرافون (idols and diviners, 10:2)	Overlaps positively with Islamic anti-idolatry polemic — the danger here is over-bridging	Must not be extended by readers to imply Christ’s deity or Trinitarian doctrine fall into the same condemned shirk category, a conflation mainstream Islamic polemic sometimes makes explicitly.
الشركة-adjacent concepts if used in fellowship/pilgrimage passages (8:20-23; 14:16)	ش-ر-ك root resonance with shirk, per baseline caution	Carried over from baseline; avoid pairing gentile-pilgrimage vocabulary with terms that could accidentally suggest “partnership with God.”
أسرى الرجاء, “prisoners of hope” (9:12)	Islamic devotional raja’ (hope in Allah’s mercy) is customarily paired with khawf (fear of the final outcome)	Teach the contrast: this hope is certain and covenant-grounded, not a hope held in tension with uncertainty about final judgment (cross-reference assurance_of_salvation).
الله معكم, “God is with you” (8:23)	Bridges strongly to Immanuel/Incarnation doctrine — risk is under-flagging, not a competing sense	Flag for mandatory theologian review whenever taught alongside Incarnation material, per registry note.

3.3 Transliteration vs. Paraphrase Decisions

Item	Decision	Rationale
Zion	Transliterate (صهيون)	Proper name; no substitute exists. Compensate with mandatory framing, not word choice.
Jerusalem	Transliterate established Christian form (أورشليم), not the everyday contemporary form	Avoids importing القدس’s Islamic associative field; requires a brief identifying gloss at first use.
The LORD of Hosts	Translate as established compound (رب الجنود), not transliterate	No transliteration option exists for a title phrase; retain the compound per Van Dyck tradition despite its martial-resonance risk.
The Branch	Translate the image (الغصن), not transliterate the Hebrew Tsemach	Transliteration would strip the term of any accessible meaning at all; translation preserves the image while requiring explicit typological teaching.
No’am / Chovelim (staff names)	Translate the meaning (البهاء / الحبال-الاتحاد), not transliterate the Hebrew names	Transliterating bare Hebrew names (No’am, Chovelim) would communicate nothing to an Arabic reader; translating the meaning risks the النعمة false-friend collision (§3.2), which is mitigated by explicit note rather than by transliterating instead.
Day of the LORD	Translate (يوم الرب), never borrow the Islamic term (يوم القيامة)	Borrowing would import an entire incompatible eschatological framework wholesale; a plain translation retains the door open for careful comparative teaching.
Geographic place names (ch. 9:1-8: Hadrach, Damascus, Hamath, Tyre, Sidon, Ashkelon, Gaza, Ekron, Ashdod)	Transliterate using standard Bible-atlas Arabic forms	Low doctrinal risk; consistency with established Arabic Bible geography reference conventions is the only concern.
Abba-style intimacy terms	N/A in Zechariah — no direct occurrence	Retained here only to note the baseline’s Abba-transliteration precedent does not need to be re-applied within this book; do not force an artificial parallel.
Feast of Tabernacles	Translate (عيد المظال), not transliterate the Hebrew Sukkot	Established Arabic Christian liturgical/biblical usage already exists; no gap.
Messianic royal-adjective cluster (عادل, منصور, وديع)	Translate, never transliterate the Hebrew	These are ordinary Arabic adjectives with real semantic content; transliteration would obscure rather than aid comprehension. Risk is managed by annotation, not by preserving Hebrew forms.

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4. Ranked List of Highest-Risk Ambiguities in This Curriculum

Ranked by combined severity (doctrinal centrality × likelihood of default misreading), consistent with baseline Critical/High tiers:

1. Zechariah 12:10 first-person/third-person shift (“I”/“me” pierced, then mourned as “him”) — Critical. The textual hinge for identifying the pierced figure with the LORD; smoothing to third-person-only silently erases the doctrine.
2. Zechariah 14:9, “the LORD will be one and his name one” — Critical. The single verse most likely to be read as Quranic tawhid confirmation against the Trinity and against 12:10; must never be taught standalone.
3. Zechariah 9:9’s منصور (victorious/having salvation) — Critical. Root-connection to الخلاص and to يسوع’s own name is invisible in Arabic script; without explicit annotation the term reads as mere military/political honorific.
4. صهيون (Zion) throughout — Critical. Near-automatic contemporary political misreading (Zionism/conflict) threatens to derail an entire doctrine title (“God’s Zeal for Zion”) into geopolitics.
5. Holy Spirit occurrences at 4:6, 7:12, 12:10 — Critical. Mainstream tafsir’s Jibril identification is a live default; 12:10’s stakes (enabling recognition of the pierced One) make this occurrence especially urgent.
6. Zechariah 9:9-10 as a whole unit (Coming Messianic King) — Critical. Compounds items 3 and elsewhere; the donkey-versus-warhorse and weapons-of-war-abolished imagery directly contradicts popular militarized end-times expectation and must be actively taught, not assumed self-evident.
7. رب الجنود (LORD of Hosts), cumulative frequency — High. Individually manageable, but 50+ recurrences compound the martial-image risk across the whole book.
8. عادل (‘ādil) for the King’s righteousness (9:9) — High. Risk of collapsing the unique incarnate Son into a generic “just ruler”/Mahdi category.
9. Zechariah 12:8, house of David “like God, like the angel of the LORD” — High. Exceeds the honored-but-merely-human Quranic Dawud by a wide margin; requires deliberately supplied covenant-king typology.
10. Angel of the LORD (1:11-13; 3:1-6; 12:8) — High. Default Islamic angelology (created, non-divine, Jibril-adjacent) will likely absorb this figure without prompting, missing the text’s own hints of a Christophany.
11. No’am (11:7) false-friend risk with النعمة — High. A single careless rendering here would manufacture a spurious doctrinal link between an acted-parable staff-name and the grace doctrine.
12. Fountain for sin and impurity (13:1), paired term النجاسة — High. Precise fiqh ritual-purity category threatens to reduce a once-for-all atoning cleansing to a repeatable washing rite.
13. Priest-King union (6:12-13) — High. Superficial resemblance to the Islamic combined prophetic-political leadership model (and its caliphal successor) risks reframing Christ’s unique office as a transferable religio-political pattern.
14. Day of the LORD (ch. 14, governing category) — High. Strong pull toward collapsing into the fixed Islamic Yawm al-Qiyamah/Yawm al-Din framework.
15. Israel/Judah pairing in restoration/unity texts (10:6; 11:14) — High. Contemporary political weight of “Isra’il” threatens to overwrite the historical, redemptive-historical argument with present-conflict readings.

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5. Handoff Notes

• All Critical and High items above must carry forward into 07_semantic_analysis.md (verse-level treatment) and 08_core_glossary.md (already drafted; cross-checked here for consistency) with mandatory human theologian review flags per the baseline’s escalation rules.
• No new term identified in this analysis contradicts or duplicates an existing baseline Romans translation-memory entry; where overlap exists (الله, الرب, الروح القدس, الخلاص, البر, النعمة, الأمم, داود, إسرائيل, نبي/نبوءة, العهد, الناموس, المجد, الكنيسة, التبني, ابن الله), the baseline rendering is reused exactly, per hard rule.
• This document supersedes no prior artifact; it supplies the linguistic-gap rationale underlying the term choices already reflected in 08_core_glossary.md and the Zechariah additions to bible_term_registry.json.