Linguistic Gap Analysis
Linguistic Gap Analysis — Gospel of John (English → Bodo)
1. Purpose and Scope
This document executes Phase 1 Step 8 of the TRI pipeline for the Gospel of John curriculum, destination language Bodo (Boro, Devanagari script). It identifies where the Bodo language (a) has no existing vocabulary for a load-bearing Johannine concept (a genuine conceptual gap, to be taught from the ground up), (b) has existing vocabulary that is crowded by a live comparative-religion neighbor (Bathouism’s animist nature-religion or Brahma Dharma’s Sanskritized reform movement) and therefore needs explicit doctrinal “fencing,” and (c) requires a transliteration vs. paraphrase decision. It closes with a ranked list of this book’s highest-risk ambiguities, anchored by — but not limited to — the core passage John 3:1-21.
This analysis governs and is consistent with analysis/08_core_glossary.md and assets/bible_term_registry.json; it does not introduce new renderings that contradict those artifacts. Where this document and the core glossary overlap, term forms are cited identically. All renderings inherited from the Romans baseline (translation_memory.json) are reused exactly, per the hard constraint of this pipeline.
Coverage spans all 21 chapters of John (Section 8 below provides the full-book chapter checklist), with depth concentrated on the nine curriculum doctrines and the core passage.
2. Methodology
For each curriculum doctrine, this analysis asks four questions:
- What Bodo vocabulary already exists (from the Romans baseline, general Bodo religious vocabulary, or regional Sanskrit/Assamese loanwords) that could plausibly render this doctrine’s key terms?
- What semantic weight does that vocabulary carry inside Bathouism and/or Brahma Dharma that could distort, dilute, or redirect the biblical meaning?
- Is this a “wrong existing word” problem (an available term pulls toward a competing framework and must be fenced/avoided) or a “missing concept” problem (no native category exists at all, and the concept must be built and taught from the ground up)?
- What translation strategy follows — reuse-with-fencing, new descriptive compound, transliteration, or a hybrid (transliteration + explanatory native gloss)?
This mirrors the analytic method already applied in the Romans baseline (e.g., “grace” as a missing-concept problem vs. “God” as a wrong-existing-word problem) and extends it to John’s distinctive theological vocabulary — most acutely the Logos, new birth, and seven “I Am” material that has no Romans precedent at all.
3. Doctrine Vocabulary Matrix
| Doctrine | Available Bodo Term(s) | Weaknesses / Risk | Recommended Strategy |
|---|---|---|---|
| Deity and Pre-existence of Christ (the Word) | ईश्वरनि गोरा (baseline, Son of God); राव (new, “Word/Logos”); ईश्वरजों समान (new, “equal with God,” 5:18); जगत सोरजिनायनि सिगां (new, “before the foundation of the world,” 17:5,24); अब्राहाम जोनोमनि सिगां आं जायो (new, 8:58) | Missing-concept problem. राव (“word/speech”) is a plain, low-doctrinal-weight Bodo noun; it carries no prior association with a personal, eternal, creative divine agent. Bathou worship is aniconic (the sijou plant, not a spoken/embodied Logos), so there is no competing framework to fence against, but also no existing scaffolding to build on. Risk is under-teaching, not syncretism. | Use राव as a titled designation (capitalized conceptually, always contextualized as “the Word who was with God and was God,” 1:1) rather than treated as a self-evident religious term. Require mandatory theologian-reviewed explanatory framing at every occurrence in 1:1-18, and reinforce with the two other pre-existence anchors (8:58; 17:5,24) taught as a single doctrinal unit. |
| New Birth and Regeneration by the Spirit | आत्मानिफ्राय नोतुन जोनोम (new, “born again/from above”); आत्मा / बार (new, Spirit/wind wordplay) | Crowded-neighborhood problem, most acute in the whole book. फिन जोनोम (“rebirth,” forbidden per baseline) is the live Brahma Dharma-derived rebirth/reincarnation vocabulary; Nicodemus’s own question (3:4) dramatizes exactly this misreading inside the text itself. बार additionally collides with one of Bathouism’s five sacred elements (ha/dwi/bar/or/okhrang), risking the Spirit’s regenerating work being absorbed into an elemental nature-cosmology rather than read as the personal Spirit’s sovereign act. | Structural fencing via नोतुन (new) rather than फिन (again/cyclical) blocks the rebirth reading at the lexical level. Mandatory translator note at every occurrence of the wind/Spirit wordplay (3:5,8) explaining the dual sense and explicitly disclaiming any elemental reading. This is the single highest-priority theologian-review item in the entire curriculum (see Section 7, rank #1). |
| Eternal Life through Faith in Christ | मोनथिनाय जिउनाय (new); फोरायनाय (baseline, salvation) | Missing-concept problem, compounded by a nearby forbidden term. मोक्ष (Brahma Dharma’s liberation-from-the-rebirth-cycle concept) is the obvious “false friend” a translator might reach for since both concepts describe a desirable ultimate state; मोक्ष is already forbidden under the baseline’s salvation entry. Bathouism has no eschatological category at all to build from. | Teach मोनथिनाय जिउनाय as qualitatively new life (God’s own life, entered now, continuing forever) rather than as unending duration or liberation from a cycle. Pair consistently with फोरायनाय so eternal life and salvation are taught as one coherent whole, not two competing categories. |
| God’s Love for the World | प्रेम (new, agapē/agapaō); मोसोन्दो (new, phileō, contrast term) | Wrong-existing-word risk is low; the deeper risk is theological sequencing. प्रेम is a standard, doctrinally neutral loan, but if left unexplained it can be read (as with the baseline’s “grace”) as a love that responds to merit or ritual offering rather than one that initiates and causes salvation. | Always pair प्रेम with explicit “God loved first” (3:16; 1 John 4:19-pattern) framing; treat as a doctrinal sibling to the baseline’s already-documented “grace” risk. Flag the ἀγάπη/φιλέω distinction (मोसोन्दो) as a study-note-only nuance, not a base-text distinction, per 08’s guidance. |
| Judgment and Belief/Unbelief | बिसार (new, judgment); उजवाल / आंधार (new, light/darkness); ईश्वरनि क्रोध (new, wrath) | Crowded-neighborhood problem on two fronts. बिसार risks assimilation to karma-style impersonal cosmic reckoning (a live current via Brahma Dharma’s karma-oriented ethics) or to भागी (fate, already forbidden in the baseline for election/providence). ईश्वरनि क्रोध risks being read as an appeasable deity-temper manageable through ritual offering, mirroring the baseline’s grace-vs.-reciprocal-offering risk in reverse. | Consistently teach बिसार as God’s personal, relational, judicial verdict, not automatic karmic consequence. Teach ईश्वरनि क्रोध as a settled, non-appeasable judicial response to persistent unbelief, explicitly not manageable through offering or merit — this must be taught alongside “grace” as a matched pair (see Section 7, rank #4). |
| The Seven “I Am” Statements | आं…जायो (new, absolute formula); plus six predicated compounds (bread of life, light, door, shepherd, resurrection and life, way/truth/life, true vine) | Missing-concept problem for the absolute formula; several crowded neighborhoods among the predicated images. No Bodo copular construction is currently attested as carrying the divine self-naming resonance of ἐγώ εἰμι (Exodus 3:14 LXX). Among the images: “true vine” (अंगुर बिजाब) is agriculturally foreign to a rice-centered Bodo economy in which rice is itself tied to Mainao, the Kherai pantheon’s goddess of wealth and rice — a contrast worth teaching, not an equivalence. “Shepherd” and “door/gate” are lower-risk regional loans. | Treat आं…जायो as provisional pending direct theologian confirmation before any deployment — this is not a term to finalize by inference. For each predicated “I Am,” confirm whether the underlying image (bread, vine, door, shepherd) has a natural referent in Bodo rural life and supply explanatory background where it does not (vine) rather than substitute a locally “equivalent” image, which would blur the text’s specific typology. |
| The Holy Spirit as Counselor | गोसो होग्रा (new, Paraclete); पबित्र आत्था (baseline); जिउनाय दैथाय (new, living water) | Crowded-neighborhood problem specific to Kherai puja. The doudini, a female ritual medium, is understood in Bathou practice to be temporarily seized/possessed by Bathoubwrai or another deity during Kherai trance — a currently practiced, high-salience phenomenon that could easily attach itself, by analogy, to any teaching about “the Spirit coming to a person” or “the Spirit speaking through” believers. | गोसो होग्रा must always appear paired with, never substituting for, पबित्र आत्था. Mandatory teaching note at every occurrence of 14:16-26; 15:26; 16:7 explicitly disclaiming the possession/trance analogy: the Counselor permanently and personally indwells and teaches; he does not temporarily seize a person’s faculties. |
| Christ’s Substitutionary Death and Resurrection | जिउ होनाय (new, “lay down life”); ईश्वरनि भेडा गोरा (new, “Lamb of God”); क्रूस (new, cross, transliterated); पूरा जाबाय (new, “it is finished”); जिउनाय सोलायनाय (baseline, resurrection) | Wrong-existing-word/ritual-collision risk. Traditional Bathou/Kherai household rites include animal offerings to Bathoubwrai to secure protection or avert misfortune — the same reciprocal do-ut-des logic already flagged in the baseline’s “grace” entry. “Lamb of God” and “lay down life” both risk being absorbed into this appeasement-offering framework if not explicitly fenced. | Teach Christ’s death as a voluntary, once-for-all, sufficient self-giving (जिउ होनाय; पूरा जाबाय), decisively not a repeatable appeasement offering requiring renewal. क्रूस should remain a transliterated loan (see Section 6) taught as a real historical execution, never a ritually re-enactable event. Resurrection reuses the baseline’s जिउनाय सोलायनाय with the same फिन जोनोम prohibition, now further reinforced by three distinct referents (Lazarus, Christ, believers) sharing the term family at 11:25 — flag for translator note at every occurrence. |
| Unity of the Father and the Son | आं आरो आफा मोनसे जायो (new, 10:30); मोनसे जायो (जानाय) (new, extended to believers, 17:11,21-22) | Dual-direction precision risk (not a comparative-religion collision, but an internal theological precision risk). मोनसे (“one/single”) must carry the weight of ontological, essential oneness at 10:30 without collapsing into modalism, while the same root extended to believers at 17:11,21-22 must carry only relational/moral oneness, not shared essence. | Use मोनसे consistently for both but attach mandatory theologian-reviewed teaching notes distinguishing the two referents at first occurrence of each; never allow one gloss to silently stand in for the other. This is a same-word/different-referent risk unique among the nine doctrines and requires its own dedicated teaching unit. |
4. Missing Vocabulary — Genuine Conceptual Gaps
These concepts have no existing Bodo term at all, in either general usage or the religious vocabularies of Bathouism or Brahma Dharma. They must be built as new descriptive compounds and taught from the ground up, not mapped onto an existing category (the same class of problem the baseline documented for “grace,” “salvation,” “justification,” and “resurrection,” now considerably expanded in John):
- The Word / Logos (1:1,14) — राव. No personal, pre-existent, creative “Word” concept exists in oral, aniconic Bathou religion.
- Born again / born from above (3:3,5,7) — आत्मानिफ्राय नोतुन जोनोम. Deliberately built to avoid the nearest existing (and forbidden) neighbor, फिन जोनोम.
- Eternal life (throughout) — मोनथिनाय जिउनाय. A qualitatively-new-life category distinct from unending duration or liberation-from-cycle.
- The absolute “I Am” formula (8:58; 18:5-6) — आं…जायो. No attested Bodo construction carries the Exodus 3:14 divine-name resonance; this is the most linguistically unsettled item in the whole glossary.
- Equal with God (5:18) — ईश्वरजों समान. A direct doctrinal claim with no native precedent (Bathou’s pantheon has degrees of seniority among spirits, e.g., बर’ऐ/बुरहा elder-titles, but no claim of ontological equality with the supreme deity).
- Only-begotten/unique Sonship (1:14,18; 3:16,18) — गेजेरसिन गोरा. Built to rule out a populated-pantheon reading rather than to translate an existing native uniqueness-category.
- Before the foundation of the world (17:5,24) — जगत सोरजिनायनि सिगां. No pre-creation timeframe concept exists in Bathou cosmology, which does not narrate a creation event of this kind.
- Cross/crucifixion as a fixed technical event (throughout ch. 19) — absent from the Romans baseline entirely; genuinely new to this curriculum’s vocabulary set (see Section 6, transliteration decision).
5. Crowded Semantic Neighborhoods Requiring Fencing
These concepts have existing Bodo vocabulary, but that vocabulary is already “occupied” by Bathouism or Brahma Dharma in ways that require explicit doctrinal fencing at every occurrence, not merely a glossary entry:
| Bodo Term | Occupying Neighbor | Doctrine at Risk | Fencing Required |
|---|---|---|---|
| फिन जोनोम (forbidden) | Brahma Dharma rebirth/reincarnation teaching | New Birth (3:3-7); Resurrection (11:25; ch. 20-21) | Never use; structural avoidance built into नोतुन जोनोम and जिउनाय सोलायनाय respectively. |
| बार | Bathouism’s five sacred elements (ha/dwi/bar/or/okhrang), embodied by the sijou plant | New Birth / Spirit-wind wordplay (3:5,8) | Mandatory translator note distinguishing the Spirit’s personal, sovereign work from an elemental force at every occurrence. |
| पूजा (forbidden) | Kherai puja, the trance-based communal Bathou festival | Worship (4:20-24; 9:38; 12:20) | Never use; ईश्वरनि सेवा खालामनाय required in all cases. |
| गुरु (forbidden for this referent) | “Gurudev” Kalicharan Brahma, founder-title of Brahma Dharma | Rabbi/Teacher address to Jesus (1:38,49; 3:2,10; 20:16) | Never use for Jesus; रब्बी (direct address, transliterated) / अध्यापक (descriptive) required instead. |
| मंदिर | Ordinary South Asian temple housing an image (a Hindu-associated built-temple concept) | Temple / Christ’s body as temple (2:14-21) | Heavy explanatory framing on both poles of the metaphor (Jerusalem temple; Christ’s body), since aniconic Bathou worship has no built-temple category to compare against, and मंदिर’s Hindu-image associations must not attach to either referent. |
| देउनि सक्ति (forbidden) | Doudini’s Kherai-trance mediumistic power | Signs (2:11 etc.); Power of God (1:16, baseline); Counselor’s work (14-16) | Never use; सक्तिनि निसान (signs) and गोसो होग्रा (Counselor) must always be distinguished from possession-derived oracular ability. |
| भागी / मोक्ष (forbidden) | Fate/fortune (folk + Brahma Dharma); liberation-from-rebirth-cycle (Brahma Dharma) | Judgment (बिसार); Eternal Life (मोनथिनाय जिउनाय); Election/Draw (टानाय) | Never use for judgment, eternal life, or election language; reinforce personal, relational, judicial framing at each occurrence. |
| बर’ऐ/बुरहा (forbidden) | Honorific elder-titles for Bathoubwrai and the Kherai pantheon | Lord (throughout); “My Lord and my God” (20:28) | Never use; प्रभु retained exclusively. |
| बाथौबुरै (forbidden) | The aniconic supreme deity of Bathou worship | God (throughout); Father (आफा, esp. 17:11’s “Holy Father”) | Never use; ईश्वर / आफा retained exclusively. |
6. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Cross / crucify (σταυρός) | Transliterate — क्रूस, verb क्रूसाव लाबनाय | No native Bodo execution-instrument vocabulary carries the specific, historical, once-for-all weight required; parallels the Assamese ক্রুশ loan and the region’s existing Bible-translation convention. Paraphrase risks generalizing to “wooden post” or “punishment,” losing the fixed referent. |
| Messiah (Χριστός) | Transliterate (baseline reuse) — मसीह | Already established; consistency required across Romans and John per the pipeline’s cross-document consistency rule. |
| The Word / Logos (λόγος) | Paraphrase with a native word used as a title, not transliteration — राव | Transliterating “Logos” (e.g., लोगोस) would produce an opaque loanword carrying zero native meaning and no path into ordinary Bodo comprehension; राव at least supplies a base sense (“word/speech”) on which the doctrinal weight can be built through teaching. |
| The Counselor / Paraclete (παράκλητος) | Paraphrase, built on baseline root — गोसो होग्रा | Transliterating “Paraclete” would be doctrinally inert to a Bodo reader; building on the already-established गोसो होनाय (exhort, baseline) root preserves cross-curriculum consistency and gives the term teachable internal structure (“one who comes alongside to strengthen/encourage”). |
| Rabbi (ῥαββί) | Hybrid — transliterate for direct address (रब्बी), paraphrase for descriptive noun (अध्यापक) | Direct address in dialogue (e.g., “Rabbi, we know…”) reads naturally as a transliterated title of respect; the descriptive noun sense benefits from a neutral loan (अध्यापक) that explicitly avoids गुरु (see Section 5). |
| The absolute “I Am” (ἐγώ εἰμι) | Paraphrase, using a native existential construction, provisional — आं…जायो | Transliteration is not applicable to a grammatical/idiomatic formula rather than a lexical item; the challenge is finding or confirming a Bodo copular form capable of carrying divine-name resonance, which is why this entry remains flagged for mandatory theologian confirmation rather than finalized here. |
| Amen / Hallelujah (liturgical exclamations, present in John’s broader NT context) | Transliterate, per established regional Bible-translation convention (baseline instruction) | No paraphrase is attempted for fixed liturgical exclamations; consistency with the wider Bible-translation tradition anchoring this curriculum is prioritized. |
| Abba (Aramaic, inherited from Romans baseline, relevant to John’s Father-Son intimacy register) | Transliterate, retained alongside आफा | Baseline precedent; preserves the intimacy the formal Father term alone may not fully carry, and this register is especially relevant to John 14-17. |
| Lamb of God (ἀμνὸς τοῦ θεοῦ) | Paraphrase — ईश्वरनि भेडा गोरा (provisional) | A compound built on existing animal vocabulary (भेडा) is more teachable than any transliteration option, but requires explicit Passover background teaching and Bodo-speaking theologian confirmation as the natural term for “young lamb” in this register. |
| It is finished (τετέλεσται) | Paraphrase — पूरा जाबाय | A single Greek perfect-tense verb requires a Bodo phrase conveying completed, sufficient, unrepeatable action; no transliteration option is applicable. |
7. Ranked List of Highest-Risk Ambiguities (Gospel of John)
Ranked by combined severity (doctrinal centrality × comparative-religion collision risk × frequency), with special weight given to the core passage John 3:1-21.
-
Born again / born from above (3:3,5,7) — CRITICAL. The single highest-stakes rendering in the entire curriculum. Nicodemus’s own confused question dramatizes, inside the biblical text itself, the exact rebirth/reincarnation misreading (फिन जोनोम) that Brahma Dharma’s Hindu-influenced teaching has made available in Bodo religious discourse. Any drift toward फिन जोनोम at this specific verse would corrupt the core passage’s central teaching moment, not merely a peripheral reference. Mandatory human theologian review at every occurrence; no deviation permitted from आत्मानिफ्राय नोतुन जोनोम.
-
Spirit/wind wordplay πνεῦμα (3:5,8) — CRITICAL. Directly inside the core passage. बार’s identity as one of Bathouism’s five sacred elements (embodied in the sijou plant’s branches) creates a live risk that the Spirit’s sovereign, imperceptible, personal regenerating work is reheard as an elemental force analogous to Bathou’s own nature-cosmology. Requires a mandatory translator note at every occurrence, not merely a glossary entry.
-
God’s love / God’s wrath as a matched pair (3:16 / 3:36) — HIGH-CRITICAL. Both bookend the core passage. प्रेम risks being read as reciprocal or merit-responsive (mirroring the baseline’s grace risk); ईश्वरनि क्रोध risks being read as an appeasable deity-temper manageable through ritual offering (the mirror-image risk). Because both terms occur within the same 21-verse core passage, a translator correcting one risk without correcting the other would leave the passage’s love/wrath symmetry theologically lopsided.
-
Judgment and light/darkness (3:17-21) — CRITICAL. Also inside the core passage. बिसार risks assimilation to impersonal karma (Brahma Dharma) or भागी (fate, already forbidden); उजवाल/आंधार risk being read as merely physical rather than moral categories. This cluster of four terms in nine consecutive verses (3:17-21) constitutes the highest term-density risk zone in the whole Gospel.
-
The absolute “I Am” formula (8:58; 18:5-6) — CRITICAL, outside the core passage but curriculum-defining (one of the nine named doctrines). No Bodo construction is currently attested with confidence; this is a missing-concept problem of the first order, and premature deployment without theologian confirmation risks either flattening the divine self-naming into ordinary self-reference or producing an unnatural, unteachable construction.
-
The Word / Logos (1:1,14) — CRITICAL. Governs the reader’s first encounter with the Deity/Pre-existence doctrine; a plain noun (राव) bearing this much doctrinal weight from the opening verse of the book creates sustained risk of under-teaching across the entire Gospel if the initial framing in chapter 1 is not decisively established.
-
Worship vs. पूजा (4:20-24; 9:38; 12:20) — CRITICAL. पूजा is not merely a generic risky word but the literal proper name of the Kherai festival; the collision is unusually direct and lexically obvious, making this simultaneously high-risk and comparatively easy to fence once flagged.
-
Rabbi/Teacher vs. गुरु (throughout, esp. 3:2,10) — HIGH. Directly adjacent to the core passage (Nicodemus addresses Jesus as “Rabbi” in 3:2). गुरु’s specific association with Kalicharan Brahma’s founder-title (“Gurudev”) makes this a precise, named collision rather than a generic risk.
-
Lifted up / ὑψωθῆναι double meaning (3:14; 8:28; 12:32-34) — HIGH. The first occurrence is inside the core passage (3:14, the bronze-serpent typology). Consistency across all three occurrences is required for the double meaning (crucified/exalted) to register as a deliberate Johannine motif rather than three unrelated statements.
-
Counselor/Paraclete vs. doudini possession (14:16-26; 15:26; 16:7) — HIGH. Outside the core passage but one of the nine named curriculum doctrines; the risk is comparatively containable because it concerns a specific ritual practice (Kherai trance) that can be named and directly disclaimed in teaching notes.
8. Full-Book Chapter Coverage Checklist
Every chapter of John has been reviewed for load-bearing vocabulary. Chapters not separately itemized in Sections 3-7 contribute no new terms beyond those already logged and are noted here explicitly per the full-coverage mandate.
| Chapter | Load-bearing new vocabulary contributed | Status |
|---|---|---|
| 1 | Logos/Word, only-begotten, Lamb of God, children of God, Rabbi/Teacher | Reviewed — foundational chapter |
| 2 | Temple, sign, hour (ὥρα) | Reviewed |
| 3 | Born again, Spirit/wind wordplay, kingdom of God (baseline reuse), lifted up, God’s love, world (kosmos), judgment, light/darkness, wrath of God, bridegroom, archon/ruler (Nicodemus), night | Reviewed — core passage; highest term density in the book |
| 4 | Worship, savior of the world, living water (introduced) | Reviewed |
| 5 | Equal with God, Son of Man, judgment (extended) | Reviewed |
| 6 | Bread of life, draw (ἑλκύω), eternal life (extended) | Reviewed |
| 7 | No wholly new term; extends living water and hour toward later payoffs | Reviewed — bridge chapter, no independent new vocabulary |
| 8 | Light (extended), before Abraham I AM, freed/liberated, slave of sin, truth | Reviewed |
| 9 | No wholly new lexical term; extends worship (new referent) and light/judgment from chs. 3/5/8 | Reviewed — extension chapter |
| 10 | Shepherd, door/gate, lay down life, Father-Son one (10:30) | Reviewed |
| 11 | Resurrection and the life, one man dies for the people | Reviewed |
| 12 | Overcome/world (negative sense established here for contrast), sons of light, lifted up (extended), glory (irony at 12:43) | Reviewed |
| 13 | New commandment, betray | Reviewed |
| 14 | Way/truth/life, Counselor (first occurrence), living water (Spirit-confirmed), ruler of this world (extended) | Reviewed |
| 15 | True vine, abide, friends/servants, Counselor (extended), that they may be one (root anticipation) | Reviewed |
| 16 | Convict of sin, overcome the world, Counselor (extended) | Reviewed |
| 17 | Before the foundation of the world, that they may be one, sanctify (Christ’s own) | Reviewed |
| 18 | I AM (absolute, in arrest scene), betray (extended) | Reviewed |
| 19 | Cross/crucify, it is finished, Lamb of God typology fulfilled (Passover) | Reviewed |
| 20 | My Lord and my God, resurrection (baseline, climactic use) | Reviewed |
| 21 | Only the ἀγαπάω/φιλέω nuance is new; otherwise fully reuses shepherd, resurrection, and testimony vocabulary already established | Reviewed — closing chapter, minimal new vocabulary |
9. Handoff Notes
This gap analysis directly informs and is fully consistent with analysis/08_core_glossary.md (Step 9) and assets/bible_term_registry.json. No rendering proposed here contradicts those artifacts; all provisional terms flagged Critical in Sections 3, 4, and 7 (born again, Spirit/wind wordplay, Logos, absolute “I Am” formula, before-Abraham-I-am, before-foundation-of-world, Lamb of God, Father-Son-one, that-they-may-be-one, my-Lord-and-my-God) require mandatory human theologian confirmation before Phase 2 deployment, consistent with the baseline’s review-routing framework.