Linguistic Gap Analysis
Linguistic Gap Analysis
Koine Greek → Fulfulde | Gospel of Mark 1–16
Core passage: Mark 10:35-45 Curriculum doctrines: Jesus as the Suffering Servant and Son of God; The Kingdom of God Breaking In; Faith and Discipleship amid Fear; The Necessity of the Cross; Servanthood versus Worldly Greatness; The Messianic Secret; Jesus’ Authority over Sickness, Sin, and Nature; The Ransom for Many
This document executes PRD Phase 1 Step 8 for the Mark curriculum. It extends, and does not contradict, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json) and is consistent with the terms already provisionally fixed in 08_core_glossary.md. Its purpose is diagnostic: to map, doctrine by doctrine, where Fulfulde vocabulary is adequate, where it is crowded by competing Islamic-theological or Pulaaku cultural senses that require fencing, where it is simply absent and must be coined, and to rank the resulting ambiguities by risk for Phase 2 routing.
1. Methodology
For each of the eight curriculum doctrines, available Fulfulde terms were checked against three sources: (a) baseline Romans-fixed terms, (b) the Mark-specific provisional coinages already logged in 08_core_glossary.md / bible_term_registry.json, and (c) a fresh pass across all sixteen chapters of Mark to catch vocabulary the doctrine list implies but that neither prior artifact has yet named. Gaps found in step (c) are flagged NEWLY IDENTIFIED below and must be added to translation_memory.json before Phase 2 begins.
2. Doctrine Vocabulary Matrix
| Doctrine | Available Fulfulde Terms | Weaknesses / Gaps | Recommended Strategy |
|---|---|---|---|
| 1. Jesus as the Suffering Servant and Son of God | Ɓiɗɗo Alla (baseline, fixed); Ɓiɗɗo Aadama (provisional); ɗuuɗuɓe (Isaiah 53 “many” echo); soottirgal (ransom); yiɗaaɗo (beloved) | No Fulfulde term exists at all for the specific OT category “Suffering Servant” (Isaiah 53’s ebed YHWH); readers will readily supply “Son of God” from prior teaching but have nothing pre-loaded for a suffering divine-and-human figure — Islamic prophetology has categories for suffering prophets but never a suffering divine one. Ɓiɗɗo Aadama alone risks demotion-reading. | Coin a fenced compound surga sunniiɗo Alla (“God’s suffering servant”) for explicit Isaiah 53 teaching contexts (10:45, 14:24, and passion narrative framing); never let it substitute for Ɓiɗɗo Alla. Always pair Ɓiɗɗo Aadama with Ɓiɗɗo Alla in the same teaching unit, never as alternatives. |
| 2. The Kingdom of God Breaking In | laamu Alla (baseline, fixed) | laamu Alla is lexically static; it does not itself encode the “already dawning, not yet consummated” tension of Mark 1:15’s perfect tense (ἤγγικεν) or the seed-growth parables (4:26-32). Risk of readers hearing only a future/political kingdom (echoing Sokoto Caliphate memory) or, conversely, only a present ethical ideal. | Standardize the verb-phrase laamu Alla ɓadike (“the kingdom of God has drawn near / is breaking in”) for 1:15 and require explicit both-and teaching (present in-breaking + future consummation) at every kingdom parable (4:11, 4:26-32, 9:1, 9:47, 10:14-15, 10:23-25, 12:34, 14:25, 15:43). |
| 3. Faith and Discipleship amid Fear | gomɗinal (baseline, fixed); reentaade (watch/alert, provisional) | NEWLY IDENTIFIED GAP: “fear” (φόβος/φοβέομαι — 4:41, 5:15, 5:33, 5:36, 6:50, 9:32, 10:32, 16:8) has no entry in either the baseline or the Mark-specific registry. This is a structurally important omission since fear-amid-faith is one of the eight named curriculum doctrines and recurs at every major turning point in the narrative. | Add kulol (fear/dread) as a new Medium-risk entry, explicitly distinguished from semteende (Pulaaku modesty/shame-avoidance, a different register entirely) and from any suggestion of fatalistic dread tied to natal/al-qadar. Pair systematically with gomɗinal at each occurrence (e.g., 4:40 “why are you afraid, kulol? have you no gomɗinal?” as a fixed antithetical pairing). |
| 4. The Necessity of the Cross | fotde (dei, provisional, Critical); kuruwaa / fettude e kuruwaa (provisional, Critical); immorde e maayde (baseline, Critical) | fotde is an unconfirmed provisional rendering for a technical concept (inescapable divine necessity) that has no prior Fulfulde theological attestation; kuruwaa is a plausible loanword pattern but not yet confirmed across dialects. Highest doctrinal collision surface in the whole curriculum (Quran 4:157). | Mandatory theologian review for every occurrence regardless of individually assigned segment risk (8:31, 9:31, 10:33-34, 14:24, 15:13-27). State the historical crucifixion claim plainly and repeatedly; never allow fotde to soften into “it happened” or “it was fitting” in a merely circumstantial sense. |
| 5. Servanthood versus Worldly Greatness | maccuɗo (slave, provisional, Critical); surga (servant/attendant, provisional, High); laamaade e semmbe e dow (lord it over, provisional, High); waɗde kattanɗe e dow (exercise authority negatively, provisional, High); kattanɗe (authority, positive, provisional, High) | NEWLY IDENTIFIED GAP: “great/greatest” (μέγας/πρῶτος, 9:34-35, 10:42-44 — “whoever wants to be great/first among you”) has no fixed Fulfulde rendering yet logged, despite being the explicit hinge word of the doctrine’s title. maccuɗo carries the heaviest cultural weight in the entire glossary (rimɓe/maccuɓe caste memory). | Add mawɗo (the great one / one who is great) and gadanooɗo (the first one) as fenced terms for 9:34-35 and 10:42-44, explicitly contrasted with maccuɗo/surga so the paradox (“whoever wants to be mawɗo must become maccuɗo”) is visible in the translation itself. Require joint theologian + native-speaker review of maccuɗo before any deployment; consider the softening gloss “jiyaaɗo ɓurɗo yankinaade” as an explanatory footnote rather than a substitute term. |
| 6. The Messianic Secret | gunndoo laamu Alla (mystery of the kingdom, provisional, High); misal (parable, provisional, Medium) | NEWLY IDENTIFIED GAP: the recurring secrecy-command verb itself (Jesus “strictly charged/warned them to tell no one” — ἐπιτιμάω/διαστέλλομαι at 1:34, 1:44, 3:12, 5:43, 7:36, 8:30, 9:9) has no dedicated term; only the noun-concept (gunndoo laamu Alla) is currently logged, leaving the recurring narrative action of imposed silence untranslated as a technical unit. | Add a descriptive compound yamiray ɓe wata ɓe haalu (“he strictly commanded them not to speak of it”) as the standard rendering for this recurring narrative formula, flagged Medium risk, cross-referenced at every occurrence so students can trace the secrecy motif across the book as a deliberate pattern rather than isolated incidents. |
| 7. Jesus’ Authority over Sickness, Sin, and Nature | kattanɗe (authority, provisional, High); doole Alla (power, baseline, High); safrude (heal, provisional, Medium); bakkaatu (sin, baseline, High); ruuhu bonɗo (demon, provisional, Critical) | NEWLY IDENTIFIED GAP: the nature-miracle sub-category (calming the storm 4:35-41, walking on water 6:45-52) has no distinct vocabulary from healing/exorcism vocabulary, though it engages a different cultural risk: rain, wind, and water are governed in some regional folk-belief frameworks by ancestral or spirit forces requiring propitiation, distinct from the marabout/barke risk already flagged for doole Alla. | Reuse doole Alla / kattanɗe for nature miracles (do not coin a separate term), but require an explicit teaching note at 4:35-41 and 6:45-52 distinguishing Jesus’ creation-authority from any local rain-making, weather-spirit, or ancestral-propitiation framework, parallel to the barke fencing already required for doole Alla elsewhere. |
| 8. The Ransom for Many | soottirgal (provisional, Critical); e nokku (…) (provisional, Critical); ɗuuɗuɓe (provisional, High-in-context); maccuɗo (provisional, Critical); ɓalndu am / ƴiiƴam am alkawal (provisional, Critical) | The single highest-sensitivity coinage cluster in the entire Language Package: soottirgal’s root soott- (ransoming a captive/slave) intersects directly with historic Sahelian slave-ransom practice and current rimɓe/maccuɓe caste memory; no atonement/substitution category exists in Islamic soteriology to anchor the concept at all. | Mandatory joint theologian + native-speaker review before any deployment of Mark 10:45 or 14:22-24. Never abbreviate soottirgal to a generic “gift” or “sacrifice” word. Explicitly cross-teach 10:45 and 14:24 together as promise-and-fulfillment (ἀντὶ πολλῶν / ὑπὲρ πολλῶν), and explicitly cross-teach with Isaiah 53 (see Doctrine 1’s surga sunniiɗo Alla). |
3. Missing Vocabulary Inventory (Terms With No Prior Fulfulde Equivalent)
The following concepts are required by the curriculum’s doctrine list but were not captured by either the baseline Romans package or the initial Mark-specific glossary pass. All are recommended new entries for translation_memory.json, each requiring both native-speaker and theologian confirmation per this language’s thinner translation tradition.
| Concept | Greek | Proposed Fulfulde | Risk | Rationale |
|---|---|---|---|---|
| Fear (motif) | φόβος / φοβέομαι | kulol | High | Structurally load-bearing for Doctrine 3; must be fenced against semteende (modesty/shame) and against fatalistic natal-adjacent dread |
| Amazement / astonishment | θαμβέομαι / ἐξίστημι | haawnaade | Medium | Recurs as the crowd’s stock reaction to Jesus’ authority (1:22, 1:27, 2:12, 5:42, 6:2, 7:37, 10:24, 10:32); supports Doctrine 7 but is not itself doctrinally contested |
| Greatness / the great one | μέγας | mawɗo | High | Hinge word of Doctrine 5’s title; must be fenced against teddungal (Pulaaku honor) in the same way manaango already is |
| First / the first one | πρῶτος | gadanooɗo | Medium | Paired antithetically with maccuɗo at 9:35, 10:44 |
| Suffering Servant (Isaiah 53 category) | (OT allusion, no single Greek lexeme in Mark) | surga sunniiɗo Alla | Critical | No prior Fulfulde term for this specific OT messianic category exists; central to Doctrine 1 |
| Secrecy command (recurring narrative formula) | ἐπιτιμάω / διαστέλλομαι + μηδενὶ εἴπῃς | yamiray ɓe wata ɓe haalu | Medium | Recurring narrative action underlying the Messianic Secret doctrine, distinct from the noun gunndoo laamu Alla already logged |
| Calm (of the storm) | γαλήνη | deeƴre mawnde | Low | Descriptive; supports Doctrine 7’s nature-authority teaching |
4. Crowded Semantic Neighborhoods Requiring Fencing
Several Fulfulde terms sit inside a semantic field already densely populated by Islamic theological vocabulary or Pulaaku cultural values. Each requires an explicit “fence” — a stated boundary distinguishing the biblical sense from the neighboring sense — repeated at every occurrence, not asserted once and assumed to hold.
| Fulfulde Term (Biblical Sense) | Crowded Neighbor | Fence Required |
|---|---|---|
| Almasiihu (the Messiah, uniquely divine and atoning) | Quranic al-Masih (a prophet, not divine, not atoning) | Shared word, radically different content; teach explicitly at 1:1, 8:29, 12:35, 14:61-62, 15:32 |
| doole Alla / kattanɗe (God’s power / Jesus’ authority) | barke (marabout-mediated blessing/spiritual power) | Never let barke substitute; power flows from Jesus’ own identity, not mediated ritual objects |
| ruuhu bonɗo (uniformly hostile demon) | jinne/jinnaaji (West African Islamic/folk jinn cosmology, including “Muslim jinn” and marabout-led exorcism) | jinne must never be primary rendering; the folk cosmology of negotiable, sometimes-benign jinn is foreign to Mark’s uniformly hostile, decisively-defeated demons |
| Jahannama (final judgment, entered by rejecting Christ) | Islamic Jahannam (entered by deeds-weighing) | Closest shared-vocabulary risk in the entire curriculum; entry-condition and finality must be clarified every occurrence (9:43-47) |
| tuubaare/tuubde (repentance oriented to Christ/the kingdom) | Islamic tawba (turning back to Allah through regret and renewed obedience) | Christological specificity of Mark’s repentance must be stated explicitly, not assumed from the shared root |
| koorka (fasting, addressed at a specific redemptive-historical moment) | Ramadan koorka (a central annual devotional practice) | Teach 2:18-20 as addressing a specific moment (“the bridegroom is present”), not a general devaluation of fasting |
| jinaa (adultery, tied to creation’s one-flesh permanence) | zina (Islamic legal category with distinct legal-social consequences) | Distinguish NT marriage-permanence teaching from the zina legal framework; handle polygyny norms pastorally |
| maccuɗo (voluntary total self-surrender to Christ) | historic rimɓe/maccuɓe hereditary caste stratification | Single highest-sensitivity fence in the Language Package; must be framed as posture, never as inherited status, and reviewed jointly by theologian and native speaker before use |
| jom-jawdi (a person trusting in wealth) | jawdi as the core Pulaaku status/identity marker (cattle-wealth) | Teach as warning against trust in wealth, not condemnation of pastoralist livelihood |
| manaango (God’s/Christ’s transcendent glory) | teddungal (Pulaaku socially-conferred human honor and dignity) | Keep conceptually distinct even when referenced comparatively; 10:37’s request for seats “in your glory” itself conflates the two and the passage corrects it |
| aada mawɓe (legalistic religious tradition nullifying God’s command) | aada generally (positively valued Fulani cultural custom; Pulaaku is sometimes itself called an aada) | Jesus’ critique targets a specific abuse, not Fulani cultural identity as such |
| kulol (fear overcome by faith) | semteende (modesty/appropriate social shame-avoidance within Pulaaku) | Different register entirely; do not allow kulol to be read as a violation of proper semteende |
| fotde (inescapable divine necessity) | natal (al-qadar, impersonal fatalistic predetermination) | fotde expresses purposeful, personal necessity; must not collapse into fatalism |
5. Transliteration vs. Paraphrase Decisions
| Category | Examples | Rationale |
|---|---|---|
| Transliterate (proper names, technical festival/place terms, Aramaic quotations) | Almasiihu, Linjiila, Jahannama, Paska, Hosanna, Korban, Lejiyon, Beelsebuul, Talita kum, Efaata, Abba | Existing regional Bible-translation convention (baseline precedent) or established shared Arabic-loanword usage; footnote gloss required for Korban, Talita kum, Efaata |
| Descriptive compound (no crystallized single term exists) | Ɓiɗɗo Aadama, gunndoo laamu Alla, waylitagol yaajeele Yeesu, e nokku (…), surga sunniiɗo Alla, yamiray ɓe wata ɓe haalu, jaɓugol wonande ɓiɗɗo (baseline) | Concept has no ready single-word Fulfulde equivalent; opaque neologism would be worse than a transparent compound per baseline convention |
| New coinage from an existing root, sense-narrowed | soottirgal (from soott-, to ransom a captive), kulol, mawɗo, gadanooɗo | Existing root repurposed with a fenced theological sense; requires explicit teaching to prevent default cultural-caste or fatalistic readings |
| Reuse baseline term unaltered | Alla, Yeesu, Joom, Ɓiɗɗo Alla, Ruuhu Ceniiɗo, gomɗinal, kisal, bakkaatu, laamu Alla, sariya, alkawal, annabi, Daawuda, Israa’iila | Fixed by the baseline Language Package; Mark introduces no new theological content requiring a different rendering |
| Deliberate narrow exception to a baseline avoidance rule | Laamiiɗo at 15:2-26 only (King of the Jews mockery) | Irony is the exegetical point; must never be generalized beyond this one pericope |
| Batisim (partial transliteration + descriptive gloss) | batisim (+ sowgol e ndiyam) | Balances an emerging loanword with a descriptive gloss until dialectal confirmation of a single settled term is obtained |
6. Full-Book Coverage Checklist
Every chapter of Mark has been reviewed for load-bearing vocabulary relevant to this curriculum’s eight doctrines. Chapters contributing no new terms beyond those already fixed in the baseline or logged in Section 3/4 above are noted explicitly rather than omitted.
| Chapter | New/Fenced Vocabulary Contributed | Coverage Note |
|---|---|---|
| 1 | Linjiila, Ɓiɗɗo Alla, Ruuhu Ceniiɗo, tuubaare, batisim, kulol (implicit), ruuhu bonɗo, safrude, torgol wonande, sheytaani, yiɗaaɗo | Foundational vocabulary cluster; reviewed |
| 2 | bakkaatu (2:7 Tawhid-style objection), koorka, Sabaa, kattanɗe (2:10), Ɓiɗɗo Aadama (2:10, 2:28), noddaaɗo | Reviewed; no additional gaps beyond those logged |
| 3 | ceniiɗo, kawtal (anticipatory), nulaaɗo, Beelsebuul, blasphemy against the Holy Spirit, sheytaani, laamu-divided-kingdom argument | Reviewed; no additional gaps |
| 4 | misal, gunndoo laamu Alla, laamu Alla (parables of growth), kulol/haawnaade (storm-calming, 4:41) | Reviewed; nature-miracle fence applied (Section 2, Doctrine 7) |
| 5 | Lejiyon, ruuhu bonɗo, kisal/daɗndude, gomɗinal (5:34, 5:36), Talita kum, kulol (5:15, 5:33, 5:36) | Reviewed; fear-motif gap (kulol) surfaced here |
| 6 | annabi, doole Alla, safrude, mission-sending vocabulary (apostle/nulaaɗo), Ephphatha-adjacent nature miracle (walking on water, 6:45-52), kulol (6:50) | Reviewed; nature-miracle fence applies |
| 7 | aada mawɓe, tuundi, Korban, Efaata, koinos/defilement teaching | Reviewed; no additional gaps |
| 8 | gomɗinal, Almasiihu (8:29), fotde (8:31), yo o ɗureeta hoore-makko, wonkii (8:35-37), manaango (8:38), messianic secrecy command (8:30) | Structural turning point; reviewed |
| 9 | waylitagol yaajeele Yeesu, yiɗaaɗo (9:7), Ɓiɗɗo Aadama (9:9, 9:12, 9:31), gomɗinal (9:23-24), kolangal, Jahannama, yiite ɓurngum huɓindeede, blasphemy/faith-amid-doubt | Reviewed; Transfiguration gap logged in core glossary |
| 10 | Core passage. kaasi, batisim (figurative), hebbinaama, laamaade e semmbe e dow, waɗde kattanɗe e dow, kattanɗe, maccuɗo, surga, soottirgal, e nokku (…), ɗuuɗuɓe, wonkii, seerude, jinaa, jom-jawdi, nguurndam duumiiɗam, Ɓiɗɗo Daawuda, mawɗo/gadanooɗo (new) | Highest term-density chapter in the book; anchors Doctrines 5 and 8 directly |
| 11 | Hosanna, Suudu Alla Senaande, suudu ngoƴa, kattanɗe (11:28-33) | Reviewed; no additional gaps |
| 12 | yiɗde Alla / yiɗde biɗɗo-wuro maa, Daawuda/Ɓiɗɗo Daawuda (12:35-37), Israa’iila (Shema, 12:29), immorde e maayde (resurrection debate) | Reviewed; no additional gaps |
| 13 | sunaare mawnde, annabi fenaaɗo/Almasiihu fenaaɗo, reentaade, Ɓiɗɗo Aadama (13:26), laamu Alla, mission (13:10) | Reviewed; no additional gaps |
| 14 | Paska, ɓalndu am/ƴiiƴam am alkawal, alkawal, jibirde/yeggitde, Baaba/Abba, kaasi (14:36), reentaade (14:34-38), mawɗo sakkitiiɗo sadaka, Ɓiɗɗo Aadama (14:21, 14:41, 14:62) | Passion-narrative density; reviewed |
| 15 | Laamiiɗo Yahuudiyankooɓe (narrow exception), kuruwaa/fettude e kuruwaa, Ɓiɗɗo Alla (15:39, climactic), Almasiihu (15:32), Suudu Alla Senaande (curtain torn, 15:38) | Reviewed; highest Christological-collision chapter alongside ch.10 |
| 16 | immorde e maayde (empty tomb, 16:6), yamiroore Linjiila, taasiraaji/maandeeji (longer ending) | Reviewed; no additional gaps beyond resurrection-collision already flagged |
7. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of (a) doctrinal centrality to this curriculum, (b) collision strength with a specific, well-articulated competing framework (Islamic theology or Pulaaku caste/identity code), and (c) vocabulary immaturity (provisional/uncoined status).
- Ransom (soottirgal) intersecting with the rimɓe/maccuɓe caste memory (10:45) — Critical. No atonement category in Islamic soteriology; root word directly touches historic slave-ransom practice and living caste sensitivity.
- Slave/bondservant (maccuɗo) (10:44) — Critical. Same caste collision as above, independent risk even apart from soottirgal; risk of either shock-degradation or caste-reinforcement depending on hearer’s social position.
- Cross/crucifixion (kuruwaa / fettude e kuruwaa) (8:34, 10:33-34, 15:13-27) — Critical. Direct historical collision with Quran 4:157’s denial of the crucifixion; unconfirmed loanword pattern compounds the risk.
- Son of Man (Ɓiɗɗo Aadama) read as demotion from Son of God (throughout, esp. 10:45, 14:61-62) — Critical. Surface humanity-only reading aligns too comfortably with mainstream Sunni Christology’s own affirmation of Jesus as a true human prophet.
- Resurrection (immorde e maayde) (16:6, and every passion prediction) — Critical. Presupposed and undermined by the same Quran 4:157 tradition that denies the crucifixion.
- Gehenna (Jahannama) (9:43-47) — Critical. The single closest point of shared vocabulary with Islamic theology in the entire curriculum — closer even than Almasiihu or Linjiila — because entry-conditions (deeds-weighing vs. rejection of Christ) differ sharply beneath identical wording.
- Baptism, figurative sense (batisim) (10:38-39) — Critical. Unconfirmed dialectal currency; figurative “baptism of suffering” sense easily lost against the literal-water or ritual-ablution default reading.
- Body/Blood of the covenant (ɓalndu am / ƴiiƴam am alkawal) (14:22-24) — Critical. No sacrificial-atonement or ongoing-sacrament parallel exists in mainstream Islamic theology; must be taught as the direct fulfillment of Doctrine 8.
- Eternal life (nguurndam duumiiɗam) vs. aljanna’s deeds-weighing framework (10:17, 10:30) — Critical. Compounds the baseline’s already-Critical salvation/kisal risk with Mark’s own rich-man narrative.
- Beloved (yiɗaaɗo) consistency (1:11, 9:7) — Critical. Any lexical drift between the baptism and Transfiguration declarations weakens the Sonship-of-Christ through-line the whole book depends on.
- Transfiguration (waylitagol yaajeele Yeesu) (9:2-3) — Critical. No prior Fulfulde theological term; momentary visible divine glory is precisely what Islamic theology would deny a human prophet.
- Fear vocabulary gap (kulol) (throughout, esp. 4:41, 6:50) — High. Newly identified omission directly undermining Doctrine 3’s ability to be taught with precise, consistent vocabulary rather than ad hoc phrasing.
- Messianic secrecy command formula (yamiray ɓe wata ɓe haalu) (1:34, 1:44, 3:12, 5:43, 7:36, 8:30, 9:9) — High. Newly identified gap; without a fixed rendering, the recurring pattern central to Doctrine 6 will read as isolated incidents rather than a deliberate authorial device.
- Greatness/first (mawɗo/gadanooɗo) (9:34-35, 10:42-44) — High. Newly identified gap at the exact hinge of Doctrine 5’s title; must be fenced against teddungal.
- Servant/authority terminology split (surga vs. maccuɗo vs. kattanɗe vs. laamaade e semmbe e dow) (9:35, 10:42-45) — High. Four related but distinct terms in a single pericope; any blurring collapses Mark’s deliberate rhetorical escalation.
- Tradition of the elders (aada mawɓe) (7:1-13) — High. Risk of the critique of legalistic tradition being misheard as an attack on Pulaaku cultural identity itself, given aada’s strongly positive cultural valence.
- Rich person (jom-jawdi) (10:17-27) — High. Strikes directly at jawdi (cattle-wealth), the core Pulaaku status marker; requires careful framing as warning, not condemnation of pastoralist livelihood.
- King of the Jews (Laamiiɗo Yahuudiyankooɓe) narrow exception (15:2-26) — High. Requires explicit teaching that this is the one deliberate, non-generalizable use of Laamiiɗo for Christ in the entire curriculum.
8. Recommendations for Phase 2 Preparation
- Add the seven items in Section 3 (“Missing Vocabulary Inventory”) to
translation_memory.jsonas new entries before Phase 2 segment translation begins, each flagged for both theologian and native-speaker review per the baseline’s provisional-term protocol. - Update
bible_term_registry.jsonwith the same seven entries, cross-referenced to their Mark chapter/verse occurrences per Section 6. - Update
doctrine_risk_registry.jsonto add explicit doctrine entries for “Faith and Discipleship amid Fear” and “The Messianic Secret” (currently covered only implicitly through related baseline entries), each inheriting the fencing requirements documented in Sections 3-4 above. - Treat items ranked 1-11 in Section 7 as mandatory-theologian-review regardless of individual segment-level risk scoring, consistent with the baseline’s escalation-rules precedent for Grace, Salvation, Incarnation, and Christological terms.
- Budget additional native-speaker confirmation time specifically for kulol, mawɗo/gadanooɗo, and yamiray ɓe wata ɓe haalu, none of which have any prior attestation in the Romans-based Language Package and all of which are structurally load-bearing for this curriculum’s distinctive doctrines.
This analysis extends, and does not contradict, the baseline Romans Language Package. See 08_core_glossary.md for the consolidated per-term reference table and 07_semantic_analysis.md for full verse-by-verse context.