Sensitive terminology

ঈশ্বৰ (God), প্ৰভু (Lord, reserved Christologically per the baseline glossary), ঈশ্বৰৰ পুত্ৰ (Son of God), অনুগ্ৰহ (grace), পুনৰুত্থান (resurrection), and আত্মিক নতুন জন্ম (spiritual new birth/regeneration) are this Language Package's highest-sensitivity terms. কৰ্ম (karma/works) and পুণ্য (puṇya/merit) must never be allowed to substitute for New Testament "works" or "righteousness" vocabulary without a clear contrast being drawn. Care is also needed with any Assamese term evoking Sankardev's own guru-status or the Satradhikar's institutional authority when teaching about Christ's or an elder's authority, since both carry strong independent devotional and institutional weight in Assamese religious life.

Allah (God, shared vocabulary across Muslim and Christian Azerbaijani speakers), Rəbb (Lord), Allahın Oğlu (Son of God), zühur (the Shia eschatological "manifestation"/return term — never to be used for Christ's appearing or return), qul (both a general Islamic self-designation for a believer and the literal "bondservant" of the household codes — these two senses must be disambiguated at every occurrence), and yenidən doğulma (regeneration/new birth) are this Language Package's highest-sensitivity terms.

Gott (God), Heiland (Savior — a warm, traditional, uncontaminated Bavarian devotional title, unlike bare "Heil," which carries Nazi-era contamination the baseline package already flags), Gnad (grace), Rechtfertigung (justification), and gsunde Lehr (sound doctrine) are established, positively-received terms in this Language Package. "Ketzer" (heretic) must never be used for Titus's "divisive person," given its live Counter-Reformation tribunal connotations in Bavarian regional memory.

ঈশ্বর (God), প্রভু (Lord), ঈশ্বরের পুত্র (Son of God), অনুগ্রহ (grace), পুনরুত্থান (resurrection, bodily and final — never পুনর্জন্ম, rebirth/reincarnation), and উপাসনা করা (to worship, reserved for God/Christ — never পূজা করা, the verb for Hindu ritual devotional worship) are this Language Package's highest-sensitivity terms. অবতার (avatar) must never be used to describe the incarnation of Christ. ভাগ্য/নিয়তি (fate/destiny) and তকদির (taqdir, Islamic predetermination) must not be allowed to substitute for a personal, purposive divine sovereignty.

फिन जोनोम (fin jonom, "rebirth") must never be used for resurrection or regeneration vocabulary — this is this Language Package's single highest lexical-risk term. गोसो थुलुंनाय (moral self-control, as the fruit of grace) must be distinguished from abstinence-as-ethnic-identity-marker (particularly around rice beer/जौ, deeply woven into Bathou and Kherai social custom). "Elder" titles must not borrow from गाँवबुढ़ा (gaonburha)-style customary honorifics without qualification.

Terms for "God," "Lord," and honorific address for Christ carry inherited weight from both Buddhist religious honorifics (used for the Buddha, monks, and pagodas) and from the vocabulary choices made in the historic Judson-tradition Bible translation still in wide use; these choices should be confirmed against this Language Package's own established terminology (`translation_memory.json`, `doctrine_risk_registry.json`) rather than re-decided here, since inconsistency with existing, recognized Burmese Christian vocabulary creates its own confusion. "Merit" (kutho) and "sin" (akutho as its rough opposite) are close enough in surface form to Christian sin/righteousness vocabulary that translators must actively guard against a reader importing the karmic framework wholesale.

Terminology for "God" (神, San, or 上帝, Seuhngdai, both used in different Chinese Bible traditions with distinct denominational histories — Protestant Bibles have historically split between these two terms), "spirit" (used both for the Holy Spirit and for ancestral/folk spirits, requiring clear disambiguating vocabulary), and "blessing" all carry inherited theological weight from existing Chinese Bible translation history and should be checked against this Language Package's own established terminology (`translation_memory.json`, `doctrine_risk_registry.json`) before being treated as settled here. Ancestor-related vocabulary (worship versus honor, offering versus remembrance) is especially sensitive and needs consistent, deliberate handling throughout any curriculum.

Vocabulary tied to the Bible of Kralice tradition (Bible kralická) carries genuine cultural prestige even among non-believers and should generally be preferred over invented or overly modernized alternatives when a term already has settled Kralice-tradition usage. Terminology around "heretic" and religious dissent carries unusually heavy historical weight in Czech specifically, given the Jan Hus association (see below), and should be used with active awareness of that history rather than as a routine doctrinal term. This project's own established terminology (`translation_memory.json`, `doctrine_risk_registry.json`) should be treated as authoritative for specific term choices rather than this document re-deciding them.

परमेश्वर (God), प्रभु (Lord), परमेश्वर दा पुत्तर (Son of God), किरपा (grace), पवित्तर आत्मा दुआरा नमां जीवन (new life through the Holy Spirit — deliberately avoiding any जनम/"birth"-rooted compound for regeneration), and धोणा (washing, in regeneration contexts) are this Language Package's highest-sensitivity terms. पुनर्जन्म (punarjanam, rebirth) must never be used for resurrection or regeneration vocabulary.

God, Heer (Lord), Zoon van God (Son of God), genade (grace), and wedergeboorte (regeneration/new birth) are established, positively-received terms. "Ketter" (heretic) must never be used for a merely divisive person, given its live Dutch Reformation-era persecution history (Anabaptist and Reformed persecutions, 16th-17th centuries). "Bisschop" must never be used for the New Testament overseer's office, given its Catholic/Anglican diocesan associations foreign to the text.

Diyos (God), Panginoon (Lord), Anak ng Diyos (Son of God), biyaya/grasya (grace), and ipinanganak na muli (born again, an established evangelical idiom useful for regeneration language) are established terms in Filipino Christian usage. Erehe (heretic, a Spanish-derived loanword) must never be used for a merely divisive person, given its Inquisition-era institutional and juridical weight in Filipino cultural memory.

Dieu (God), Seigneur (Lord, though carrying residual feudal-historical resonance worth naming), Fils de Dieu (Son of God), grâce (grace), and résurrection (resurrection) are established terms in French Christian usage. "Apocalypse" requires an explicit genre-framing note at first occurrence in any teaching material, given its overwhelming contemporary catastrophist connotation.

Alla (God), Kisinoowo (Savior), Alla mawɗo e Kisinoowo amen (our great God and Savior — the single-referent Titus 2:13 construction), Arjunde (grace), and jibinaandi kesiri/Ruuhu Ceniiɗo (new birth/Holy Spirit, regeneration vocabulary) are this Language Package's highest-sensitivity terms. Elder-office vocabulary (mawɗo kawtal/gardiiɗo kawtal) must be taught as character-qualified, not age-, lineage-, or Islamic-scholarly-credential-conferred.

Several terms carry Orthodox institutional or liturgical freight in Modern Greek well beyond their New Testament sense and require explicit translator handling: πρεσβύτερος and ἐπίσκοπος (elder/overseer), which in living Modern Greek denote the ordained priest and the diocesan bishop within Orthodoxy's graded episcopal hierarchy rather than the New Testament's flatter, local, plural congregational office; δεσπότης, the standard colloquial address for an Orthodox bishop, requiring careful anchoring wherever it appears in its New Testament household sense; and ὅσιος, a specific Orthodox hagiographic title ("Venerable") reserved for a canonized category of ascetic saints, distinct from the broader term ἅγιος. None of these are errors in existing Greek Bible translations, which render them accurately; the gap is in the absence of explanatory apparatus that a study curriculum must supply and mainstream Bibles do not.

Several terms require absolute, non-negotiable translation discipline in this Language Package given their proximity to non-Christian doctrinal categories: કર્મ (karma) must never render "works" (ἔργα) in any grace-versus-works context; અવતાર (avatar, "descent") must never render "incarnation" or Christ's "appearing," given its direct association with Vaishnav avatar theology; and જન્મ-root compounds (birth/rebirth vocabulary, including નવજન્મ, "new birth") must be avoided for "regeneration," in favor of નવસર્જન ("new creation"), given their proximity to punarjanma (reincarnation) vocabulary. સ્નાન (ritual bathing) must not render New Testament "washing" language describing regeneration, given its strong association with Hindu pilgrimage-bathing and Jain purification practice; ધોવાણ, paired with explicit once-for-all temporal framing, is the required alternative.

אלוהים (God), אדון (Lord), בן האלוהים (Son of God), חסד/חן (grace), and תחיית המתים (resurrection of the dead — an established Jewish liturgical phrase, not a foreign import) are established terms with real weight in Hebrew religious and civil discourse alike. גלגול (gilgul, reincarnation) must never be used for regeneration or resurrection vocabulary. טבילה (tevilah, ritual immersion) requires explicit framing wherever it renders New Testament "washing," given its everyday association with mikveh practice and, in Israel specifically, state-recognized religious conversion procedure.

Vajtswv (God, adapted from traditional vocabulary for a more distant creator-figure), hwjchim (power — identical to shamanic ritual power, requiring explicit binding to God in every occurrence), txiaj ntsim (grace, to be kept distinct from koob hmoov/earned blessing), dawb huv (holy/pure, a ritual-contamination category requiring re-teaching as moral transformation), and qhev (slave/bondservant, emotionally loaded given historical debt-bondage memory) are this Language Package's highest-sensitivity terms.

Isten (God), Úr (Lord), Isten Fia (Son of God), kegyelem (grace, kept distinct from irgalom/mercy), and üdvösség (salvation) are established, stable terms across Hungarian Christian tradition. "Szakadár ember" (divisive/schismatic person) must be used for Titus 3:10 rather than "eretnek" (heretic), which carries centuries of post-Reformation Catholic-Protestant polemical weight foreign to the text's first-century pastoral concern.

Allah (God, the historic shared Christian and Muslim Indonesian term), Injil (Gospel), Isa al-Masih (Jesus the Messiah), and Ruh al-Qudus (Holy Spirit) are established Indonesian Christian terms. "Umat" requires a standing qualifying note wherever it renders "God's own people," distinguishing it from state religious-registration categories. "Hamba Allah" (servant of God, a common Muslim self-descriptor) must be anchored explicitly to Paul's specific covenantal bond to Christ as Lord, not left as a generic pious phrase.

Dio (God), Signore (Lord), Figlio di Dio (Son of God), grazia (grace), and salvezza (salvation) are established terms across Italian Christian tradition. "I santi" requires explicit disambiguation between its New Testament sense (all believers) and its devotional-veneration sense (canonized saints) at first occurrence in any teaching material, given how alive the latter practice is in everyday Italian religious culture.

Kami (神) requires careful, reinforced use as a name for the one God, given its everyday polytheistic/animistic connotation. On-giri (reciprocal obligation) must be named explicitly as the framework grace does not operate by. Tsumi/kegare (Shinto ritual impurity) and harae (purification) must be distinguished from biblical sin and inward cleansing.

Kaslametan (salvation) requires explicit disambiguation from slamet/slametan (ritual safety/protection) at every occurrence. Kasekten (spiritual potency) and wahyu (mystical mandate) must never substitute for grace. Manunggaling kawula gusti must never be used to describe union with Christ or the incarnation without explicit correction.

Aikya (the Lingayat goal of merging into Shiva) must never be used to describe the believer's relationship with God or union with Christ. Ishtalinga (the personal Shiva-symbol worn by Lingayat devotees) and shatsthala (the six-stage devotional path) are Lingayat-specific terms that should not be repurposed for Christian devotional vocabulary without explicit distinction. Dasa (servant/devotee, from Haridasa bhakti) offers a real point of contact for teaching Christian servanthood but requires the same grace-not-earned framing given to other salvation vocabulary.

Injil (Gospel), Masih (Messiah), and Ruh al-Qudus (Holy Spirit) are all pre-existing Islamic religious vocabulary with defined meanings that differ from their biblical sense; using them without care risks importing Islamic theological content wholesale. Tawhid-adjacent language (any phrasing that could sound like it compromises God's absolute oneness) requires particular precision. For Kashmiri Pandit readers, "self," "consciousness," "awakening," and "realization" are all loaded Shaivite technical vocabulary and should be used deliberately or avoided, not casually.

"Mission" and "evangelism" carry real historical weight in this region given the Goa Inquisition's coercive conversion history; framing gospel invitation as free, respectful, and non-coercive is not merely good practice but a specific corrective to a documented local history. Caste-related vocabulary (Brahmin identity, purity/pollution concepts) intersects with "no distinction"/equality language in ways that carry more social force here than in many other contexts. Devanagari terminology chosen for this Language Package should be understood as deliberately distinct from, not a replacement for, the existing Romi Konkani Catholic vocabulary tradition.

하나님 (Hananim, "the One/Great God," the standard Protestant term for God) versus 하느님 (Haneunim, the Catholic-tradition term) reflects a real, longstanding denominational vocabulary split that should be handled deliberately, not treated as interchangeable; this Language Package follows Protestant convention (하나님) as its baseline, consistent with the majority tradition it primarily serves. 기복신앙 (gibok sinang, blessing-seeking faith) and 무속신앙 (musok sinang, shamanistic folk religion) are both precise, recognized Korean terms for the specific syncretism risks named above and should be used with care when discussing them, not casually conflated with legitimate Christian prayer and blessing language.

Xwedê (God), Kurê Xwedê (Son of God), sêyekî (Trinity/threeness), mirin û vejîn (death and resurrection), and rizgarî (salvation) are this Language Package's highest-sensitivity terms, each requiring the disambiguating context described above. Sheikh and pîr (Sufi honorific titles for a spiritual master) should never be applied to Christ or church leaders without qualification, since doing so imports a specific Sufi authority structure into the text.

मुक्ति/मोक्ष (liberation/salvation), पुनर्जन्म (reincarnation) vs. पुनरुत्थान (resurrection), अवतार (avatar) vs. देहधारण (incarnation, adapted cautiously from Hindi precedent given the absence of a settled Maithili-specific term — see Translation Landscape), and पाप (sin, karma-adjacent in popular usage) are this Language Package's highest-sensitivity terms.

Terms to handle with particular care include കൃപ (grace, shared with Hindu bhakti usage), മോക്ഷം (moksha/liberation, a tempting but doctrinally wrong substitute for salvation), അവതാരം (avatar, which should never be used loosely for the incarnation of Christ, since it implies one of many periodic divine manifestations rather than a unique, once-for-all incarnation), and any language describing sainthood or intercession, given real differences between Catholic/Orthodox veneration practice and Protestant/Pentecostal rejection of it.

Terms to handle with particular care include any word for liberation or salvation that could be read through Vaishnava moksha (devotional liberation across lifetimes) rather than a decisive, historical rescue; avatar-adjacent language, which should never be used loosely for the incarnation of Christ given Vaishnavism's own well-developed avatar theology; and any language describing spiritual mediation or ritual specialists, given Sanamahism's maibi/maiba tradition, which could wrongly imply Christ's mediating role is one specialist function among others rather than unique and sufficient.

Kripa (grace) and bhakti (devotion) are established Warkari devotional terms requiring explicit reframing (grace as unearned, prior, unilateral; not one more devotional practice within a karma-shaped framework) rather than uncritical adoption. Karma-birth-status framing must never be allowed to stand unqualified anywhere in teaching material, given its specific historical weight in this language.

UNkulunkulu (God/Supreme Being), iNkosi (Lord), umusa (grace, an established Nguni term shared with Zulu Bible tradition), and uMoya oNgcwele (Holy Spirit) are established, positively-received terms in Ndebele Christian usage. Amadlozi (ancestral spirits) must never be presented as compatible mediating figures alongside Christ's own unique mediation.

Avatar/avataran must never be used for the incarnation of Christ, given its living political as well as religious weight in Nepal. Punarjanma (rebirth) must never be used for resurrection or regeneration vocabulary. Tulku-adjacent reincarnation vocabulary must not be used for sonship or resurrection language.

- **ଠାକୁର (Thakura)**: the everyday devotional name for Jagannath specifically (as in "ବଡ଼ ଠାକୁର," Bada Thakura, "the great Lord"), not a generic honorific the way "lord" can function in English. Using it for God or Christ would directly evoke Jagannath by name, not merely echo generic devotional register; `translation_memory.json` marks this a Critical-risk rejected term for both `god` and `lord`. - **ଅବତାର (avatar)**: rejected for incarnation and for sonship of Christ, since it names a repeatable, non-unique divine descent pattern rather than a one-time, permanent incarnation. - **ମୋକ୍ଷ / ମୁକ୍ତି (moksha/mukti)**: rejected for salvation, since both name self-attained release from the rebirth cycle rather than a gift received from God. - **ପୁନର୍ଜନ୍ମ (rebirth)**: must be kept sharply distinct from ପୁନରୁତ୍ଥାନ (resurrection); the two are not points on a spectrum but opposite claims about what happens after death. - **ପରମାତ୍ମା**: the monistic Universal Self of Vedantic usage, rejected for the Holy Spirit, which the Bible presents as a personal third person of the Trinity, not an impersonal cosmic self.

Terms that carry direct doctrinal weight in this comparison, khداوند (Khudawand, Lord), د خدای زوی (da Khudai zoy, Son of God), تجسد (tajassud, incarnation), and انجیل (Injil, Gospel), are recorded as Critical-risk in `translation_memory.json` precisely because each intersects one or more of the Islamic objections above. انجیل carries a particular double burden: it is the same word a Pashto-speaking Muslim already uses for "the Gospel" in the Quranic, believed-to-be-corrupted sense, so this Language Package teaches it explicitly as the NT record itself, the actual, uncorrupted apostolic witness, not a lost predecessor text Muslims are taught to expect was superseded by the Quran.

فیض (feyz, grace) requires the most careful handling of any single term in this Language Package. In Illuminationist philosophy (Suhrawardi) and in Mulla Sadra's Transcendent Theosophy, both influential strands of Persian intellectual and popular religious culture, feyz denotes divine emanation, being automatically overflowing from God into creation as an impersonal metaphysical process, not a freely willed, particular, unmerited gift given to a specific person. Used without correction, feyz risks teaching Romans' doctrine of grace as an ambient cosmic outflow rather than God's personal, gracious initiative toward sinners in Christ; every occurrence must be anchored to the specific, personal, historical gift secured through Christ. شفاعت (shafa'at, intercession) requires similar care given how developed and popularly central Shia intercession practice already is (see Comparative Theology table, Salvation row, and the Karbala discussion); Christ's intercession (Romans 8:26-27, 34) must be taught as exclusive and sufficient, engaging this popularly central category directly rather than avoiding it.

Har (grace) requires careful handling given its participatory Orthodox sense versus a more transactional Protestant sense. Îndumnezeire (theosis/deification) and sinergie (synergy) are Orthodox theological terms requiring accurate, non-reductive representation. Neam (nation/people) carries real weight given how bound up Orthodox identity in Romania is with national identity, shaping how "calling," "mission," and "church" are heard.

Обожение (theosis/deification) is the Orthodox theological term for salvation as lifelong transformation and requires accurate, non-reductive representation alongside the Protestant/Evangelical decisive-declaration framework. "Sectarianism" (сектантство) is a live, socially and sometimes legally loaded term applied to Protestant/Evangelical groups and should be understood as a real reception risk for mission and church-planting content, not a neutral descriptor.

Atman (individual self) and Brahman (the impersonal Absolute) must never be equated or fused when describing the believer's relationship to God; the distinction must be actively maintained. Avatara must be distinguished with philosophical precision from the incarnation, engaging Bhagavad Gita 4.7-8 directly rather than dismissing the parallel. Apaurusheya (the Vedic theory that scripture is authorless and eternal) must be engaged directly when teaching biblical inspiration, not simply asserted against. Dharma requires explicit redefinition whenever used for biblical "righteousness" or "law," given its default association with cosmic order and prescribed duty rather than a personal God's revealed will.

Terms for "spirit," "sacrifice," "ancestor," "protection," and "healing" carry active Sarna ritual connotations (bonga, jaherthan, Naeke, Ojha) and should be flagged for theologian and native-speaker review whenever they appear in doctrinal material, per the Cultural Risk Assessment in the Culture Analysis document. Terms describing religious identity itself (Hindu, Sarna, tribal, Adivasi) should be used carefully and specifically rather than interchangeably, given the live Sarna Dharm Code classification dispute.

Mwari (God/Supreme Being), vadzimu (ancestral spirits), mudzimu (singular), n'anga (traditional healer/diviner), svikiro/masvikiro (spirit medium/s), mashave (wandering non-ancestral spirits), mupostori/vapostori (apostle/s, both the New Testament office and the Apostolic-movement self-designation), muporofita (prophet), and uroyi (witchcraft) all carry heavy, specific cultural freight and require deliberate, consistent glossary treatment rather than casual use; several of these terms already appear as Critical or High-risk entries in this Language Package's doctrine risk registry for exactly this reason.

Sonship of Christ (Wiilka Ilaah), the Trinity, the crucifixion and atonement, and any vocabulary implying salvation is unearned rather than deed-weighed are the highest-sensitivity terms in this Language Package, both theologically (they collide directly with settled Sunni doctrine) and practically (teaching or distributing material that engages these topics carries real physical risk in Somalia, Somaliland, and Puntland; see Regional Analysis).

Imani (faith), neema (grace), dhambi (sin), mtume (apostle), and nabii (prophet) are Arabic-derived terms shared identically with Islamic usage and require explicit doctrinal anchoring in every occurrence to prevent silent drift toward their Islamic sense. Mizimu (ancestral spirits), pepo (spirit possession), uchawi (witchcraft), and waganga (traditional healers) name active traditional African religious categories that must be clearly distinguished from Holy Spirit, spiritual gifts, and biblical intercession.

Tro (faith), synd (sin), kallelse (calling), and frälsning (salvation) are this Language Package's clearest examples of word erosion: recognized, common words whose everyday sense has drifted well below their biblical weight, requiring active re-teaching at every occurrence rather than being assumed self-evident from context. Frid/fred (theological versus political peace) is a genuine lexical asset and should be used deliberately to preserve this distinction.

The God-word choice is the single highest-friction terminology decision in Tamil Bible translation: established Bible tradition (the Union/Old Version) uses தேவன், while newer interconfessional and common-language translations use கடவுள். Both words are religiously "occupied" by prior Hindu usage to some degree, and translators must document and hold their choice consistently rather than switching between them. விக்கிரகம், சிலை, and உருவம் (idol, image, form) are all loaded with murti-veneration connotations and must never be used for "the image of God" in humanity or for Christ as "the image of the invisible God"; தற்சுரூபம் is the safe, established alternative. Similarly, மோட்சம் (moksha) and மறுபிறவி (rebirth) should never stand in for "salvation" or "resurrection" respectively, for the reasons given above.

Terms that read as neutral or even respectful in casual usage but carry theological weight the wrong direction include మోక్షం (moksha, liberation from rebirth, should never substitute for రక్షణ), దైవం/దేవుడు usage that could imply one god among many rather than the one true God, and any phrasing that frames Christ's incarnation using avatar-specific vocabulary (అవతారం) without qualification. Caste-adjacent vocabulary should also be handled carefully: terms that signal caste status, even indirectly, should not appear in doctrinal explanation of salvation or church membership, since Scripture's teaching on the equal standing of all believers before God is itself a live pastoral point in Telugu churches shaped by caste history.

The standard Thai word for God, พระเจ้า (Phra Chao), is a compound built from a royal and sacred honorific prefix (พระ) attached to a word for lord or ruler (เจ้า); it long predates Christian use in Thai and carries the register of Thailand's royal and Brahmanic-Buddhist honorific vocabulary rather than being a Christian coinage. This is generally treated as a workable, dignified rendering by Thai Christian tradition, but translators should be aware that the word arrives already carrying royal and religious connotations from outside a specifically Christian frame, which is part of why explicit doctrinal explanation, rather than the word alone, has to carry the weight of Christian claims about who God is. Vocabulary for sin, soul, and heaven or hell is similarly exposed: words borrowed from the existing Buddhist register for moral failure, personal essence, or postmortem states can carry doctrinal freight (impersonal karma, no fixed soul in the Christian sense per the Buddhist doctrine of anatta or not-self, and a cosmology of many heavens and hells tied to karma rather than a final, binary judgment) that a translation needs to name and correct rather than silently inherit.

The choice between Tanrı and Allah for "God," discussed further in the Translation Landscape document, is the most consequential terminology decision in this Language Package; this pipeline follows established Turkish Bible tradition in using Tanrı. "Oğul" (Son) language applied to Christ requires care to avoid any suggestion of biological generation, a reading Islamic theology explicitly rejects (Surah 112 states God "does not beget"); established Turkish Christian usage clarifies this is eternal, relational sonship, not physical generation, and this distinction should be made explicit at first occurrence in any given document rather than assumed. "İman" (faith) and "kurtuluş" (salvation) are shared vocabulary across Christian and Islamic Turkish usage and must be handled the way shared-vocabulary risk is handled generally in this pipeline: the words fit comfortably in a Muslim-background reader's mouth, which makes silent theological drift toward an Islamic mercy-and-deeds framework easier to miss, not harder.

Виправдання (justification) is this Language Package's anchor forensic term and should be handled with its full Reformation-era, Ohienko-tradition legal precision, distinct from the broader, more process-oriented Orthodox vocabulary around обоження (theosis/deification) and спасіння (salvation) more generally, which Orthodox and Greek Catholic material uses more expansively. Анафема carries real ecclesiastical-historical weight in Ukrainian usage (evoking, for some readers, the 1708 anathematization of Ivan Mazepa or contemporary inter-jurisdictional disputes) and should be framed strictly as an apostolic warning within the text at hand, not connected to any specific present-day Ukrainian church body. Тіло (a homograph covering both "flesh" in the Pauline ethical sense and "body" in the ordinary physical sense) requires explicit first-occurrence disambiguation to avoid either condemning the physical body or softening ethical critique.

"Ibn Allah" (Son of God) language requires explicit, careful handling every time it occurs; established Urdu Christian usage clarifies this is eternal, relational sonship, never physical generation, and this distinction should be made explicit at first occurrence rather than assumed understood. "Ma'sum" (sinless/pure) and fitrah-adjacent vocabulary around human nature require care given the significant Islamic doctrinal divergence on inherited sin. Khatna (circumcision) remains a near-universal, unremarkable current practice among Muslim males across the Urdu-speaking world (distinct from many other Language Package contexts where it survives only as ancient historical background), so any biblical text addressing circumcision's relationship to justification requires expanded, explicit framing distinguishing critique of circumcision-as-justification-requirement from any implied critique of the practice itself. Aazaadi (freedom) carries strong political-liberation associations, tied to Pakistan's own founding narrative and to live contemporary debates about religious freedom, and theological freedom-in-Christ language must be explicitly distinguished from social or political liberation from a religious community.

*Iso Masih* (Jesus the Messiah) and *Xudo* (God) are the settled, IBT-established terms and should be used consistently rather than replaced with alternative options that might sound more neutral but abandon existing reader familiarity. Sonship and Trinity language, and any explicit claim that Jesus was crucified and rose bodily, are the terms that will draw the sharpest theological pushback and should always be paired with brief, clear explanation rather than left to stand alone.

*Đức Chúa Trời* (God), *Đức Chúa Giê-xu* (Jesus), and *Đức Thánh Linh* (Holy Spirit), the terms established by the 1926 Bản Dịch Truyền Thống and still used by Vietnamese Protestant churches, should be used consistently. Vietnamese Catholic tradition uses a related but distinct vocabulary (*Thiên Chúa*, *Chúa Giê-su*, *Chúa Thánh Thần*); Bible study material following Protestant convention should be aware readers from a Catholic background will recognize the content but not always the exact terms. *Sự cứu rỗi* (salvation) and *sự sống lại* (resurrection) are the terms carrying the greatest risk of folk-religious reinterpretation and should be paired with explicit clarification distinguishing them from *sự giải thoát* (Buddhist liberation) and *luân hồi* (rebirth) respectively.

*UJesu*, *uKristu*, and *iNdodana kaNkulunkulu* (Son of God) are settled, well-recognized Zulu Christian terms with no competing native doctrine directly contesting them, and should be used consistently. *UNkulunkulu* itself (the adopted traditional high-god name used for the biblical God) is a defensible, long-settled missionary translation choice but carries traditional religious connotations of remoteness that any material should actively work against rather than assume neutral. *Ubizo* (calling) and *amadlozi* (ancestral spirits, relevant to intercession/prayer vocabulary) are the terms carrying the greatest risk of unintended traditional-religion reinterpretation and should always be paired with explicit clarification.