Linguistic Gap Analysis — Ephesians | English → Fulfulde

Purpose and Method

This document executes Phase 1 Step 8 for the Ephesians curriculum. It builds directly on 08_core_glossary.md and the extended bible_term_registry.json, and it must never contradict the baseline Romans translation_memory.json (v1) or doctrine_risk_registry.json. Its purpose is to name, doctrine by doctrine, where Fulfulde’s thinner Bible-translation tradition leaves genuine vocabulary gaps, where existing vocabulary is instead too crowded — already claimed by Islamic theological/legal registers, Sufi-associated blessing/mystical concepts, folk spirit-world belief, or Pulaaku ethnic-identity vocabulary — and therefore needs explicit semantic fencing, and where a transliteration-vs-paraphrase decision must be made deliberately rather than by default.

This analysis covers the full letter, Ephesians 1–6, organized by the nine assigned doctrines rather than strictly by chapter, since gap analysis is a vocabulary-level task; the core passage (Eph 2:1–10) receives the deepest treatment as the curriculum’s theological anchor, consistent with its density of Critical-risk terms already identified in the core glossary.

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1. Doctrine Vocabulary Matrix

For each doctrine: available Fulfulde terms (baseline-reused or newly proposed), their weaknesses, and the recommended handling strategy. Strategy codes: REUSE (baseline term, no change), COMPOUND (descriptive multi-word phrase, no single term exists), FENCE (a real word exists but must be explicitly distinguished from a competing concept), GLOSS-ON-FIRST-USE (term acceptable but requires a brief in-text explanation the first time it appears per document).

1.1 Salvation by Grace through Faith

Available term(s)	Weakness	Strategy
Arjunde (grace)	Arabic-influenced vocabulary shared with Islamic usage; read there as responsive to piety, not unconditional.	REUSE + mandatory explicit “apart from works” statement at every occurrence (Eph 2:5,7-9), per baseline.
kisal (salvation)	Risks defaulting into deeds-weighing paradise-entry framework.	REUSE + explicit statement of Eph 2:5,8’s perfect/settled tense (“you have been saved,” not “you are being saved toward”).
gomɗinal (faith)	Can default to generic confessional religious identity.	REUSE + object of faith (Kiristu) must always be named explicitly, never left implicit.
golle (works)	No inherent weakness as a word, but this is the single pivot term of the whole doctrine (2:9).	REUSE, flagged Critical for this curriculum; every occurrence in Eph 2:9 and 2:10 requires a “not-ground/yes-fruit” contrast statement.
dokkal (gift)	Sahelian gift-exchange customs are typically reciprocal (create an obligation of return); “gift” alone risks being heard this way.	COMPOUND-adjacent: retain dokkal but always co-occurring with language of one-directional, unearned giving.
wuurtinaa e Kiristu (made alive with Christ)	No crystallized single term; union-with-Christ dimension is easily lost if the compound is read as a simple metaphor for “revival.”	COMPOUND, Critical, mandatory theologian confirmation before Phase 2 deployment.

Gap summary: This doctrine is where Fulfulde’s vocabulary is simultaneously best-attested (grace, faith, salvation all have baseline terms) and most exposed, because every one of those terms is Arabic-derived, Islamic-register vocabulary that a Muslim-majority readership will fill with Islamic content unless the “apart from works” contrast is stated as an explicit teaching point in the curriculum text itself, not left to the vocabulary to carry.

1.2 Election and Predestination in Christ

Available term(s)	Weakness	Strategy
suɓagol (election)	Baseline term; good general fit.	REUSE.
suɓaa ado tagoore (predestined)	No crystallized single verb exists; compound risks being read as impersonal fate if not carefully taught.	COMPOUND, Critical, FENCE against natal (al-qadar).
welsindiigal Alla (providence, extended to “prepared beforehand”)	Good baseline register extension.	REUSE-extended.
hoolaare adiindi (guarantee/down payment), ndonu (inheritance)	Provisional; ndonu has strong positive cultural resonance (Fulani cattle/lineage inheritance) but risks being flattened to literal property.	COMPOUND + GLOSS-ON-FIRST-USE for spiritual, not literal, inheritance.

Gap summary: The deepest gap here is not vocabulary scarcity but a missing personal-relational register for divine choice. Fulfulde has suɓagol (personal choice) and natal (impersonal fate/al-qadar) as two pre-existing, well-understood but opposite-poled concepts; Ephesians 1’s election language sits exactly between them and must be actively pulled toward suɓagol’s personal pole in every occurrence, or readers will default it to natal.

1.3 The Church as the Body of Christ

Available term(s)	Weakness	Strategy
kawtal (church, baseline)	Good native-rooted fit for the gathered-people sense.	REUSE.
ɓalndu (body)	Automatically read as literal physical body; corporate/ecclesial sense is a Pauline extension not native to the word.	COMPOUND-context / GLOSS-ON-FIRST-USE at every first occurrence per document (2:16; 4:4,12,16; 5:23,30).
timmal (fullness)	Abstract ecclesial sense (church as Christ’s own fullness) is not recoverable from the word alone; risks being heard as mere “abundance.”	GLOSS-ON-FIRST-USE, High risk.
hoore (head)	Natural lexical fit but carries two very different relational stakes (Christ/church in ch.1,4; husband/wife in ch.5).	FENCE the two applications explicitly from each other; ch.5 use must always pair with the 5:25 self-giving-love qualifier.
suudu Alla senaande (temple)	Good compound, but must not be confused with moosaale.	COMPOUND + FENCE against moosaale (mosque).
ñiiɓirde (dwelling place of God)	Deliberately chosen to avoid the jinna/jinnaaji root.	COMPOUND, recommended specifically for its distance from spirit-world vocabulary.

Gap summary: No single Fulfulde word carries Paul’s corporate-body metaphor; every occurrence of ɓalndu in its ecclesial sense is an imported metaphor riding on a literal-body word, meaning this doctrine is structurally dependent on explicit teaching rather than vocabulary alone across its entire span (chs. 2–5).

1.4 Unity of Jews and Gentiles in One New Humanity

Available term(s)	Weakness	Strategy
leƴƴi goo (Gentiles), Israa’iila, alkawal (baseline)	Solid baseline fits.	REUSE.
kaɗgol gaawol (circumcision)	Sunna, the more readily available regional term, collides directly with the general Islamic Sunnah concept.	COMPOUND (literal/descriptive) over sunna; Critical, pending native-speaker confirmation.
well seerndoowo (dividing wall), neɗɗo kesum gooto (one new humanity), dentingol (reconciliation)	No crystallized single terms exist for any of the three; all are provisional compounds.	COMPOUND, High, taught with explicit sensitivity to real Sahelian pastoralist/farmer inter-ethnic tension so unity language does not appear to erase legitimate Pulaaku identity.

Gap summary: This is a doctrine where the missing vocabulary is not incidental but load-bearing — Paul’s entire argument in 2:11-22 depends on three back-to-back coined images (wall, new humanity, one body reconciled) that Fulfulde must render as compounds throughout, compounding the risk that any one weak link (e.g., an over-literal “wall”) undercuts the whole passage’s rhetorical force.

1.5 The Mystery of Christ Revealed

Available term(s)	Weakness	Strategy
gundu (full: gundu Alla suuɗaaɗo feeñinaango)	Direct, deliberate avoidance of sirru (Sufi esoteric-knowledge term).	COMPOUND, Critical, must be rendered identically in chs. 1, 3, and 5 (also 5’s marriage-mystery use and 6:19).
ñeeñal (wisdom), feeñinaandi (revelation)	ñeeñal risks collapsing into hakkille (Pulaaku pillar-virtue of practical wisdom).	REUSE-new + FENCE against hakkille.

Gap summary: This is the single sharpest crowded-neighborhood problem in the letter. Sirru is the natural, high-frequency word a Fulfulde speaker would reach for to translate “mystery,” and it is precisely wrong: Ephesians’ mystery is publicly disclosed to all (3:5-6,9; 6:19), while sirru names privileged esoteric knowledge reserved for spiritual elites in regional Sufi devotional practice. The compound gundu Alla suuɗaaɗo feeñinaango is chosen specifically to build “hidden-then-revealed” into the phrase itself so it cannot collapse into the sirru sense even under compression in oral teaching.

1.6 Spiritual Warfare and the Armor of God

Available term(s)	Weakness	Strategy
ruuhu bonɗo (evil spirit, 2:2), laamɓe/kattanɗe/hooreeɓe niɓe aduna/ruuhuuji bonɗi ka kammu (cosmic powers stack, 6:12)	Extremely high collision risk with jinna/jinnaaji (jinn) belief and marabout-mediated protective practice, both live and active across Fulani communities.	COMPOUND, Critical, absolute prohibition on any jinna root; mandatory dedicated theological framing distinguishing this from folk/Sufi spirit-world categories.
kaake hare Alla (armor of God)	Must be taught as spiritual equipment, not literal weaponry or amulets.	COMPOUND + FENCE against barke-mediated amulets/gris-gris.
kaake hoore kisal (helmet of salvation)	Must reinforce, not dilute, kisal’s already-settled status.	COMPOUND, High, cross-reference to 2:5,8.
kaafa Ruuhu Ceniiɗo (sword of the Spirit)	Must retain Ruuhu Ceniiɗo in full.	REUSE-extended.

Gap summary: Chapter 6:10-20 is the highest-stakes chapter in the letter for cultural-religious collision. Fulfulde-speaking readers already possess a rich, pre-existing, and active framework for exactly this subject matter — an inhabited spirit world (jinn, ancestral spirits) countered by marabout-supplied protective objects — meaning the vocabulary gap here is not an absence of words but an oversupply of the wrong words, all of which must be actively fenced off rather than casually avoided.

1.7 Household Codes and Christ-Centered Relationships

Available term(s)	Weakness	Strategy
jebbilaade (submit)	Both Islamic household norms and traditional Pulaaku gender expectations already carry strong submission content; the word will default into one of those frameworks unless actively redirected.	REUSE-new + explicit Christ-centered, mutual, sacrificial (5:21-33) framing required at every occurrence.
maccuɗo (slave/bondservant)	Carries live, present-day social-caste/slave-descent connotations tied to historic Sahelian slave-trade and caste hierarchies.	REUSE-new, Critical, mandatory explicit historical contextualization and theologian review; must never be used casually or without framing.
Joom (master, human referent, 6:5,9)	Identical word to the divine title “Lord.”	FENCE — mandatory explicit disambiguation at every occurrence to prevent implied equivalence between a human slaveholder’s authority and Christ’s Lordship.
sadaka (offering and sacrifice, 5:2)	Shared vocabulary with Islamic almsgiving (sadaqa).	REUSE-new + FENCE: Christ’s atoning offering is unique and singular, not comparable to charitable giving.

Gap summary: This doctrine has the highest concentration of pre-existing but wrong semantic content of any doctrine in the letter — submission, slavery, and household authority are all subjects on which regional Islamic and Pulaaku frameworks already have firm, well-articulated positions that differ from Ephesians 5-6’s Christ-centered argument. The task here is almost entirely fencing, not vocabulary-building.

1.8 Gifts for Building Up the Church

Available term(s)	Weakness	Strategy
nulaaɗo (apostle), annabi (prophet, baseline)	Solid baseline fits.	REUSE.
waajoowo Linjiila (evangelist), gaynaako (pastor/shepherd), jannginoowo (teacher)	gaynaako has strong positive resonance but must not read as a purely occupational/economic herding role.	COMPOUND/REUSE-new + brief clarification that spiritual oversight, not livestock management, is meant.
hertinirgol (equipping), mahgol ɓalndu Kiristu (building up the body)	Provisional compounds stacking on already-High-risk ɓalndu.	COMPOUND, High, explicit teaching required.
nelaaɗo (ambassador, 6:20)	Must be kept visually/aurally distinct from nulaaɗo (apostle).	FENCE — deliberate lexical distance in written materials.

Gap summary: This doctrine benefits from strong baseline reuse for the two highest-authority offices (apostle, prophet) but has no crystallized vocabulary at all for the more functional/relational gifts (equipping, building up); the risk is lower in doctrinal stakes but real in comprehension, since three new compounds must be introduced and consistently reused within a single short chapter (4:11-16).

1.9 Walking in Newness of Life

Available term(s)	Weakness	Strategy
yahdu (walk/conduct)	Recurring ethical-life metaphor across the whole letter (4:1,17; 5:2,8,15) and echoing the baseline Romans usage.	REUSE-new; teach as a running motif, not a one-off word.
neɗɗo mo yeeso / neɗɗo kesum (old self/new self)	Related to but distinct from the corporate “one new humanity” (2:15); risk of readers conflating the individual-ethical and corporate-salvific senses.	COMPOUND + FENCE the individual sense from the corporate sense explicitly.
kesal hakkille (renewal of the mind)	Reuses hakkille in its ordinary “mind” sense, distinct from the Pulaaku pillar-virtue sense used for “wisdom” elsewhere.	COMPOUND + flag dual usage for theologian awareness (same word, two senses, within one curriculum).
annoora / niɓe (light/darkness)	annoora carries some resonance with Islamic “Nur” (divine light) vocabulary.	REUSE-new + monitor for unwanted imported associations.
heɓɓinaa e Ruuhu Ceniiɗo (filled with the Spirit)	Risk of collapsing into regional ecstatic/trance-possession or Sufi devotional frameworks.	COMPOUND + FENCE against possession-framework readings; this is ongoing Spirit-empowered obedience, not one-time ecstatic experience.

Gap summary: This doctrine’s vocabulary is mostly adequate but thinly attested; its distinctive risk is internal collision — the same Fulfulde root (hakkille) is required to carry two different theological weights within the same curriculum (ordinary “mind” in 4:23 vs. Pulaaku pillar-virtue “wisdom” elsewhere), which is a consistency risk unique to this document rather than a competing-religion risk.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Genuinely Missing Vocabulary (no competing concept — the gap is simply that no term has crystallized)

These require descriptive compounds, not fencing, because Fulfulde currently has no single word at all, crowded or otherwise:

• blessing (comprehensive, 1:3) — dokkal kammuwal
• predestined — suɓaa ado tagoore
• redemption — soodaandi
• sealed with the Spirit — notaa e Ruuhu Ceniiɗo
• guarantee/down payment — hoolaare adiindi
• fullness (ecclesial) — timmal
• made alive / raised / seated with Christ (2:5-6 triad) — wuurtinaa / immintinaa / jooɗinaa e Kiristu
• dividing wall, one new humanity, reconciliation (2:14-16 triad) — well seerndoowo / neɗɗo kesum gooto / dentingol
• fellow heirs / fellow members / fellow partakers (3:6 triad) — wonduɓe e ndonu / ɓalndu gootel / fodoore
• building up the body — mahgol ɓalndu Kiristu
• old self / new self — neɗɗo mo yeeso / neɗɗo kesum
• the full armor-piece compounds (6:14-17)

Pattern observation: missing vocabulary in this letter clusters heavily around Paul’s most theologically dense, rhetorically compact verses (2:5-6, 2:14-16, 3:6). This is not incidental — these are exactly the verses where Paul is coining new theological shorthand in Greek too. Fulfulde’s thinner tradition means every one of these compact Greek compounds must become a multi-word Fulfulde phrase, with the resulting risk that oral teaching will compress the phrase back down and lose the theological content. Phase 2 materials should treat these clusters as requiring the most repetition and explicit restatement, not less, precisely because the vocabulary is newest here.

2.2 Crowded Semantic Neighborhoods Requiring Active Fencing

These are cases where a real, fluent, high-currency Fulfulde or regional Arabic-loan word already exists and is tempting to use, but names a different, competing concept that must be explicitly excluded:

Fulfulde/regional term	Competing concept it names	Doctrine at risk	Fencing required
sirru	Sufi esoteric/mystical secret knowledge, privileged to spiritual elites	Mystery of Christ Revealed	Never use for mystērion; use gundu compound instead, every occurrence, chs. 1/3/5.
barke / barka	Marabout-mediated blessing/spiritual power, reciprocal and person-mediated	Grace; Election (blessing, 1:3); Spiritual Warfare (armor)	Never substitute for Arjunde, dokkal kammuwal, or kaake hare Alla.
jinna / jinnaaji	Jinn — a populated, active spirit-world category in regional folk-Islamic belief	Spiritual Warfare (2:2, 6:12); Holy Spirit; dwelling place of God (2:22)	Never use any root shared with jinna for pneuma (evil or Holy), for the 6:12 powers stack, or for katoikētērion (hence ñiiɓirde, deliberately non-cognate).
natal (al-qadar)	Impersonal Islamic divine predetermination/fate	Election; Predestination; Providence	Never use unqualified for proorizō/eklogē/pronoia; these are personal, relational, in-Christ choices, not impersonal fate.
sunna	The general Islamic Sunnah (Muhammad’s normative practice)	Unity of Jews and Gentiles (circumcision, 2:11)	Avoid; use literal/descriptive kaɗgol gaawol instead, pending native-speaker confirmation.
rasuulu	Muhammad’s exclusive Islamic prophetic title (“the Messenger”)	Apostleship; Ministry Gifts	Never use for apostolos; nulaaɗo only, per baseline.
Iisa	The Quranic Isa figure, denying divinity/atonement/resurrection	Christology throughout	Never use in doctrinal exposition; Yeesu only, per baseline.
laaɓal / laaɓɗo	Ritual/ceremonial purification (wuduu)	Sanctification; Holy	Keep distinct from ceniinde/ceniiɗo’s moral-relational sense.
moosaale	Mosque	Church as the Body of Christ (temple, 2:21)	Never substitute for kawtal or suudu Alla senaande.
sadaka	Voluntary Islamic almsgiving (sadaqa)	Christ’s atoning sacrifice (5:2)	Fence explicitly: Christ’s offering is a singular, sufficient atoning act, not comparable charitable giving.
salaa	The ritualized Islamic five-times-daily prayer	Prayer and Intercession (armor, 6:18)	Keep torgol / torgol wonande distinct; no marabout-mediated petition framing.
hakkille (Pulaaku sense)	The Pulaaku pillar-virtue of practical wisdom/self-control	Mystery of Christ Revealed (wisdom, ñeeñal); Walking in Newness of Life (renewal of mind)	Distinguish ñeeñal (divine revelatory wisdom) from hakkille (human virtue); note hakkille is legitimately reused in its ordinary “mind” sense in 4:23 — flag this dual usage for theologian awareness rather than treating it as an error.
munyal	The Pulaaku pillar-virtue of patient endurance	Church as the Body of Christ (patience, 4:2)	Teach as Spirit-empowered fruit of union with Christ (4:1-3), not a pre-existing stoic ethnic virtue practiced for its own sake.
teddungal	Pulaaku honor/dignity (socially conferred human honor)	Deity of Christ / glory (baseline); boasting (2:9)	Keep manaango (God’s transcendent glory) distinct from teddungal; teach that 2:9’s exclusion of boasting targets self-generated claims before God specifically, not legitimate honor generally.
jina / zina (shared root)	Islamic sexual-immorality category	Household Codes (sexual immorality, 5:3)	Compatible overlap, but teach the “sin against God personally” dimension distinct from social/legal transgression framing.
annoora (“Nur”)	Islamic divine-light vocabulary	Walking in Newness of Life (light/darkness, 5:8)	Monitor for unwanted imported associations; point of contact, not a forbidden term, but requires awareness.

Key distinction for Phase 2 workers: items in §2.1 are absences to be filled with compounds; items in §2.2 are presences to be actively pushed back against. Confusing the two categories is itself a risk — treating a crowded term (e.g., sirru) as merely “not yet crystallized” and improvising around it, rather than recognizing it as an actively wrong, already-crystallized competing concept, would be a graver error than leaving a genuine gap unfilled.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Χριστός (Christ)	Transliterate: Kiristu	Extends baseline Almasiihu logic; preferred for direct Christian doctrinal exposition per existing Pular usage (“Joom Yeesu Kiristu”). Do not use Almasiihu as the default here — reserve Almasiihu for contexts foregrounding shared Messianic-title vocabulary with Islamic readers; use Kiristu as the constant, running name throughout Ephesians given its density of Christological content.
Ἰησοῦς (Jesus)	Transliterate: Yeesu	Per baseline; never Iisa.
μυστήριον (mystery)	Paraphrase (compound): gundu Alla suuɗaaɗo feeñinaango	No safe transliteration option exists (Arabic loan sirru is the “false-friend” transliteration risk); a full descriptive compound is required.
ἀπολύτρωσις (redemption)	Paraphrase (compound): soodaandi	Native root preferred over any Arabic-loan alternative to avoid commercial/ransom connotations without the “through his blood” clause attached.
ἀρραβών (guarantee/down payment)	Paraphrase (compound): hoolaare adiindi	No transliterable form; financial-instrument metaphor requires descriptive rendering.
περιτομή (circumcision)	Paraphrase (literal/descriptive): kaɗgol gaawol, NOT transliteration/loan sunna	The available loanword is a false-friend collision with the Islamic Sunnah concept; literal description is safer.
πανοπλία (armor)	Paraphrase (compound): kaake hare Alla	No single-word equivalent; compound needed to keep the “of God” and “spiritual” qualifiers attached.
δοῦλος (slave/bondservant)	Native term, not transliteration: maccuɗo	A transliteration is not applicable (this is a native-lexicon social-status term, not a Greek loan candidate); the decision instead is whether to use the term at all without heavy contextualization — resolved as: use it, but only with mandatory explicit historical framing given live caste connotations.
Ἀββά (Abba)	Transliterate: Abba (paired with Baaba)	Per baseline; preserves Aramaic intimacy term already established in regional Christian usage pattern.
ἀμήν, ἁλληλουϊά	Transliterate: aamiin, aleluya	Per baseline instruction set; attested regional Christian usage.
σάρξ (flesh, moral sense)	Paraphrase (qualified native term): teew (bonɗo)	Literal teew alone defaults to physical meat/body; the qualifier is mandatory, not optional, every occurrence.
πνεῦμα (evil referent, 2:2/6:12)	Paraphrase (native compound), explicitly NOT transliteration of any spirit-related loanword: ruuhu bonɗo / powers-stack compound	Any transliterated or loan option here (e.g., anything cognate with jinna) would be a doctrinal error, not merely a stylistic one.

General principle for this letter: transliteration is reserved for (a) proper names with an already-settled regional Christian form (Yeesu, Kiristu, Abba), and (b) liturgical set-phrases (aamiin, aleluya). Everywhere else — and Ephesians has an unusually high density of compact theological compounds (1:3-14; 2:5-6; 2:14-16; 3:6; 6:14-17) — paraphrase/compound is the required strategy, because the available Arabic-loan transliteration candidates in Fulfulde’s religious register are disproportionately Islamic-theological false friends (sirru, sunna, natal, barke, rasuulu, Iisa) rather than neutral loanwords.

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4. Ranked List of Ephesians’ Highest-Risk Ambiguities

Ranked by combined severity of (a) doctrinal centrality to this letter, (b) strength of the competing Fulfulde-available concept, and (c) thinness of existing translation-tradition support.

1. Cosmic powers / spiritual forces of evil (6:12) and evil spirit (2:2) — highest-stakes point in the entire letter. Active, populated, currently-practiced jinn/marabout framework in the target culture competes directly with Paul’s spiritual-warfare cosmology; a wrong turn here doesn’t just confuse a term, it hands readers a fully-formed alternative explanatory system (amulets, gris-gris, marabout mediation) for exactly the passage meant to teach reliance on God’s own armor. Requires mandatory theologian review and dedicated teaching material, not just correct vocabulary.

2. Mystery of Christ (1:9; 3:3-6,9; 5:32; 6:19) — sirru is the linguistically “obvious” choice and the theologically wrong one; the entire rhetorical point of the doctrine (previously hidden, NOW disclosed to all) is the exact inverse of what sirru would communicate (privileged, ongoing esoteric secrecy). Recurs four times across the letter, multiplying the risk of drift toward the wrong word in oral teaching.

3. Slave/bondservant household code (6:5-8) and its master-word overlap with “Lord” (6:5,9 vs. 1:2-3 etc.) — a live social-caste wound in Fulani communities combined with a lexical collision (the same Joom used for God’s exclusive Lordship and a human slaveholder) creates a compounded risk of both social offense and theological confusion in a single short passage.

4. Made alive / raised / seated with Christ (2:5-6) — three brand-new compact compounds stacked in two verses, each carrying Critical/High doctrinal weight (union with Christ; connection to the already-Critical resurrection-of-Christ doctrine from the baseline; positional authority), with zero existing crystallized Fulfulde precedent for any of the three.

5. Grace excluding works (2:8-9) immediately followed by good works as fruit (2:10) — the single most theologically consequential three-verse span in the curriculum’s core passage; readers’ existing deeds-weighing soteriological framework will actively resist the “not from works” claim in 2:9 and then may over-correct by mishearing 2:10’s “good works” as reintroducing merit. Both directions of the ambiguity must be pre-empted in the same teaching unit.

6. Predestined/election (1:4-5,11) vs. natal (al-qadar) — the target audience’s most theologically sophisticated pre-existing category for divine determination is impersonal and fatalistic; Ephesians 1’s is personal, relational, and in-Christ. The words are close enough in register that drift is easy and the doctrinal content is nearly opposite.

7. One new humanity / dividing wall / reconciliation (2:14-16) — three coined images with no crystallized Fulfulde precedent, deployed in a region where the underlying real-world referent (ethnic hostility now overcome) maps uncomfortably onto live Fulani-farmer inter-ethnic tensions; risk of either flattening the doctrine or inadvertently sounding dismissive of real, legitimate Pulaaku identity concerns.

8. Submission in household codes (5:21-33) — both dominant available cultural frameworks (regional Islamic household norms, Pulaaku gender expectations) already supply strong, ready-made content for jebbilaade that differs from Paul’s Christ-centered, mutual, self-giving-love-qualified framing; the term will default to one of those frameworks unless actively redirected in every occurrence.

9. Circumcision (2:11) — the most tempting available loanword (sunna) is a false friend colliding with the broader Islamic Sunnah concept; the descriptive alternative is safer but unconfirmed, and mishandling this term undercuts the doctrinal argument that ethnic/ritual markers no longer divide.

10. Body of Christ, ecclesial sense (2:16; 4:4,12,16; 5:23,30) vs. literal body — not a competing-religion risk but a structural one: this doctrine’s central metaphor rides on a word that defaults to literal physical anatomy every time, across five separate chapters, multiplying the chance that at least one occurrence in Phase 2 translation drifts into a literalistic or confusing reading without the corporate sense being re-anchored.

11. Filled with the Spirit (5:18) vs. ecstatic/trance-possession frameworks — regional spirit-possession and Sufi devotional practice supply an alternative experiential category for “being filled” that could reframe this as episodic ecstatic experience rather than Paul’s ongoing Spirit-empowered obedience.

12. Head/headship (1:22; 4:15; 5:23) — same word, two very different relational stakes (Christ over the church; husband over wife); risk that the household-code sense imports unqualified authority into the Christological sense, or vice versa, without careful separate teaching for each.

13. Wisdom (1:8,17; 3:10) vs. hakkille (Pulaaku pillar-virtue) and renewal of the mind (4:23, reusing hakkille in its ordinary sense) — a lower-severity but genuine internal consistency risk: the same root Fulfulde word is required to carry two distinct senses (a Pulaaku ethnic virtue in one doctrine, ordinary cognitive “mind” in another) within a single curriculum, risking reader confusion about whether these are meant to be the same concept.

14. Christ’s offering and sacrifice (5:2) vs. sadaka (Islamic almsgiving) — moderate risk; the available loanword names a real but categorically different practice (voluntary charitable giving vs. a singular, sufficient atoning death), and readers with strong Islamic almsgiving formation may default the term toward the familiar concept.

15. Power/might/dominion/authority stack (1:19-21) and its overlap with the demonic-power vocabulary of 2:2/6:12 — lower urgency than #1 above but related: Fulfulde’s thinner vocabulary compresses several distinct Greek near-synonyms for “power,” and the same or similar terms (semmbe, kattanɗe) must do double duty describing both God’s supreme power and subordinate demonic power, requiring careful subordination language every time to avoid implying rivalry between the two.

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5. Recommendations Carried Forward to Phase 2

1. Every term marked Critical or High and status NEW in the core glossary/registry must be treated in Phase 2 as provisional until confirmed by both a native-speaker reviewer and a Fulfulde-speaking theologian, per the baseline’s escalation rules — this curriculum introduces a materially higher volume of such NEW Critical/High terms (17) than typically expected for a single New Testament letter, driven by Ephesians’ density of compact theological compounds.
2. The fencing table in §2.2 should be loaded alongside the baseline’s forbidden-substitution list in every Phase 2 system prompt for this curriculum; several of these fenced terms (sirru, sunna, jinna, sadaka) do not appear in the baseline Romans forbidden list and are unique escalations required by Ephesians’ specific content (mystery, circumcision, cosmic powers, atoning sacrifice).
3. Chapters 2, 3, and 6 carry the highest concentration of missing-vocabulary compounds and should be prioritized for the earliest and most thorough native-speaker/theologian review cycles in Phase 2 scheduling.
4. The dual-sense reuse of hakkille (§1.9, §2.2) should be flagged as a standing internal-consistency note across all Phase 2 translation workers, not resolved by inventing an artificial second word, since both senses are legitimate and distinguishable by context.
5. This document supersedes no baseline entry; it only extends the baseline’s method to Ephesians-specific vocabulary and should be read together with 08_core_glossary.md and the extended bible_term_registry.json for full term-level detail.