Linguistic Gap Analysis
Linguistic Gap Analysis — Luke 1–24 (Javanese)
0. Purpose and Method
This analysis identifies where Javanese lacks ready vocabulary for Luke’s theological content, where existing Javanese vocabulary is crowded by competing Islamic or kejawen (Javanese mystical/animist) semantic fields and therefore requires deliberate “fencing” (contextual restriction of meaning), and where transliteration is preferable to paraphrase. It builds directly on the Romans baseline translation_memory.json/bible_term_registry.json (Section A reuse, locked) and the Luke 08_core_glossary.md Section B (new terms). Nothing here contradicts those artifacts; it explains the reasoning behind the strategy choices already recorded there and surfaces residual risks for Phase 2 review routing.
The eight curriculum doctrines are treated as the primary lens, cross-referenced against the full 24-chapter sweep so no chapter’s lexical content is silently skipped.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Javanese Terms (established/proposed) | Weaknesses / Semantic Risk | Recommended Strategy |
|---|---|---|---|
| Jesus as Savior for All Nations and All People (Jew/Gentile, Rich/Poor) | Juru Selamet (Savior), kaslametan (salvation), bangsa liya (Gentiles), tiyang mlarat (poor), pepadhang tumrap pepenget bangsa liya (light for revelation to Gentiles), Sang Mesias | Javanese has no single native lexical item distinguishing “universal, no-exception salvation” from “communal safety extended within a bounded in-group” (the natural reading of slamet-root vocabulary, historically tied to village- or family-bounded protection). Risk of hearers unconsciously narrowing “for all nations” into “for our community too.” | Pair every universality clause (2:32; 3:6; 7:9; 14:13-24; 24:47) with explicit inclusive markers (sedaya bangsa, tanpa mbedak-mbedakaken) rather than relying on the noun alone to carry the universal scope. Never let kaslametan stand for the doctrine unaccompanied by its distinguishing note (see baseline rule). |
| The Holy Spirit’s Work in Salvation History | Roh Suci (established Critical term) | Javanese traditional cosmology is saturated with unseen-being categories (dhemit, lelembut, roh leluhur) that could absorb “Spirit” into a generic spirit-world reference if Roh Suci is ever abbreviated or paired loosely with adjectives used for folk spirits (e.g., sekti, gaib). Luke’s uniquely dense Spirit-narrative (conception, baptism, wilderness, anointing, blasphemy warning, Pentecost promise) multiplies the exposure surface far beyond Romans. | Roh Suci must appear in full at every occurrence, never shortened to “Roh” alone in doctrinal contexts. Verbs describing the Spirit’s action (ngayomi, ndhawuhi, nglantarani) should be reserved as technical collocations distinct from verbs used of folk-spirit activity (manjing, ndhemit). |
| Good News to the Poor and Marginalized | tiyang mlarat (poor), randha (widow), rahayu/cilaka (blessed/woe reversal pair), tiyang katindhes dipun mardikakaken (oppressed set free) | Two competing pulls: (a) over-spiritualizing “poor” into a metaphor for humble piety (a move Javanese devotional idiom favors, e.g., linking andhap asor humility language to poverty), erasing Luke’s real economic referent; (b) flattening “poor” into the category of recognized almsgiving recipients under Islamic zakat custom, which would reduce Jesus’ announcement to a charity footnote rather than a kingdom-inaugurating reversal. | Retain concrete economic-plus-dependence sense in every occurrence (4:18; 6:20; 7:22; 14:13,21; 16:19-31; 21:1-4); accompany the Beatitudes/Woes reversal pattern with a structural note preserving the parallelism so it is not read as generic piety. |
| Repentance and Forgiveness of Sins | pamratobat/mratobat (repentance), pangapuraning dosa (forgiveness of sins), dosa (sin), tiyang dosa (sinner) | Heaviest crowded-neighborhood risk in the whole curriculum: Javanese/Indonesian shares tobat/taubat directly with Islamic vocabulary, and nyuwun pangapunten is ordinary social-apology etiquette used dozens of times daily with no theological weight. Both terms therefore arrive in the hearer’s mind already “full” of non-biblical content. | Every occurrence must be anchored explicitly to Christ’s person and atoning work (cf. 1:77; 3:3; 22:20; 23:34; 24:47), not left as a bare ethical or social-etiquette gesture. Recommend a standing teaching note distinguishing Spirit-enabled reorientation toward Christ from (a) ascetic self-mortification (tapa) and (b) interpersonal apology ritual. |
| Prayer and Dependence on God | pandonga tetulung tumrap wong liya (intercession, Romans baseline), Rama (Father), Abba, pepesthenipun Gusti Allah kang kebak katresnan (providence) | No single Javanese term corresponds cleanly to “dependence” as a theological posture (trust that displaces self-reliance); the nearest cultural analogue, nrimo ing pandum (passive acceptance of one’s lot), is explicitly the wrong framework — it describes fatalistic resignation to impersonal fate, not confident address to a personal, attentive Father. | Luke 11:1-13 and 12:22-31 should be taught with providence-vocabulary already fenced in the Romans baseline (never bare pesthi or nrimo ing pandum), paired with the relational Rama/Abba terms so dependence reads as trust in a person, not surrender to fate. |
| The Kingdom of God Present and Future | Kratoning Gusti Allah (established), dinten iki (today, eschatological), sampun/badhe aspectual markers | Javanese verbs carry no tense inflection, so “the kingdom has come near” vs. “the kingdom will come” cannot be distinguished by verb morphology alone; without deliberate aspectual marking the inaugurated/consummated tension collapses into a single flat statement. Additionally, kraton inevitably evokes the real, still-functioning Yogyakarta/Surakarta royal courts, risking a political-institutional reading. | Apply the aspectual-marker strategy already flagged in Core Glossary Section C consistently at every kingdom passage (4:43; 8:10; 9:27; 10:9,11; 11:20; 13:18-21; 17:20-21; 19:11; 21:31; 22:16,18; 23:42). Accompany first occurrence with a note distancing Kratoning Gusti Allah from an earthly keraton as political institution. |
| The Cost and Joy of Discipleship | murid (disciple), manggul salib (take up cross), kabungahan (joy), ngladosi (serve) | Manggul salib risks being absorbed into the passive endurance ethic of nrimo ing pandum (bearing one’s fate without complaint) rather than Luke’s distinctive “daily,” chosen, love-motivated self-denial (9:23). Conversely, kabungahan (joy) is lexically unremarkable and risks being read as ordinary happiness disconnected from its consistent narrative link to God’s saving action. | Teach cross-bearing explicitly as willing, repeated, relational response to a personal Lord, contrasted with fatalistic resignation. Tie every occurrence of joy-vocabulary back to its narrative cause (repentance, salvation, resurrection) rather than allowing it to float as generic sentiment. |
| Jesus’ Compassion and Table Fellowship with Sinners | trenyuh ing panggalihipun (compassion), dhahar sesarengan (table fellowship), tiyang dosa (sinner) | Communal eating is the single most culturally loaded semantic field in the whole Luke curriculum: shared meals in Javanese village life are near-synonymous with slametan, the ritual meal warding off misfortune and maintaining harmony with ancestral/territorial spirits — the same root already flagged Critical for kaslametan itself. Luke’s meal scenes (5:29-30; 7:36-50; 14:1-24; 15:1-2; 19:1-10; 22:14-30) are exceptionally dense. | Every table-fellowship scene requires an explicit note: the meal enacts personal relational acceptance and forgiveness by Jesus, not a protective or harmony-securing ritual. Do not let dhahar sesarengan stand alone in doctrinally load-bearing meal scenes without this note. |
2. Missing Vocabulary — No Ready Javanese Equivalent
These concepts have no pre-existing single Javanese lexeme and require compound phrases, descriptive glosses, or careful coinage (all already reflected in Core Glossary Section B; rationale given here):
| Concept | Passage(s) | Why No Ready Equivalent | Resolution Adopted |
|---|---|---|---|
| Jubilee “acceptable year of the Lord” | 4:19 | Leviticus 25’s specific socio-legal institution (debt-release, land-restoration, slave-freedom on a fixed cycle) has no Javanese cultural or legal parallel; a literal translation of “year” + “favor” alone reads as vague poetic blessing. | Compound phrase taun sih-rahmatipun Gusti ingkang katrimah, requiring mandatory background teaching on Leviticus 25 wherever taught (paired with core passage). |
| The double sense of ἄφεσις (release/forgiveness) | 4:18 vs. 1:77; 3:3; 24:47 | No single Javanese word spans both “release from physical captivity” and “forgiveness of moral guilt” the way the Greek does; Javanese kamardikan (freedom/independence, now also a modern nationalist-political term after 1945) and pangapuraning dosa (forgiveness of sins) occupy entirely separate semantic domains. | Two separate renderings retained (as in Core Glossary Section C), with an explicit cross-reference teaching note tying them to the same underlying Greek root at every occurrence in the core passage’s teaching material. |
| Son of Man (dual suffering/glory sense) | throughout; esp. 9:22 vs. 21:27 | Javanese has titles for suffering humility (e.g., tiyang asor) and titles for exalted authority (e.g., royal/divine titles) but no single existing compound spanning both registers as the Daniel 7 background requires. | Single fixed phrase Putraning Manungsa retained across all occurrences, disambiguated contextually by a translator note rather than by lexical variation, preserving textual/thematic unity across the Gospel. |
| ”Today” as eschatological in-breaking marker | 2:11; 4:21; 19:9; 23:43 | Because Javanese verbs are not tense-inflected, there is no morphological device to mark “this decisive moment of fulfillment now” as distinct from ordinary calendar “today.” | Use dinten iki plus deliberate discourse-level emphasis (word order, adjacent completive markers such as sampun) as a structural strategy, not a lexical one — flagged for translator training rather than solvable by glossary entry alone. |
| Kingdom “in your midst” (ἐντὸς ὑμῶν) | 17:21 | The English/Greek ambiguity (interior/individual vs. corporate/spatial) is a genuine source-text ambiguity, not a target-language gap, but Javanese wonten ing tengahipun commits to the corporate reading and cannot preserve the ambiguity the way English “within/among” sometimes can. | Majority contextual reading adopted (corporate presence); flagged for mandatory theologian + native-speaker review per the pipeline’s ambiguity-handling rule (see §4 below). |
| ”Abraham’s bosom” / Hades in the Rich Man and Lazarus parable | 16:22-23 | No native Javanese cosmological category maps onto this specific Second Temple Jewish afterlife geography without importing either Islamic (Barzakh) or kejawen (ancestral-realm) categories, both of which carry unwanted doctrinal freight. | Descriptive paraphrase (panggonaning tiyang pejah / pangkonipun Bapa Abraham) rather than a borrowed cosmological term, deliberately avoiding any term tied to ancestral-spirit realms. |
3. Crowded Semantic Neighborhoods Requiring Fencing
Unlike the “missing vocabulary” set above, these terms have too many existing meanings actively competing in the hearer’s mind, drawn from Islam (the dominant surrounding religion) and kejawen (indigenous Javanese mystical/animist tradition). Each requires deliberate “fencing” — narrowing context, standing teaching notes, or restricted collocations — to prevent doctrinal collapse into the competing meaning.
| Term | Competing Meaning(s) in Javanese Culture | Fencing Strategy |
|---|---|---|
| kaslametan / Juru Selamet (salvation/Savior) | slametan, the communal ritual meal warding off misfortune and securing protection from ancestral/territorial spirits | Mandatory distinguishing note at every Critical-risk occurrence (already established baseline rule); reinforced further in Luke by its unusually high frequency in narrative healing formulas (7:50; 8:48; 17:19; 18:42) and the 19:9 “today salvation has come to this house” scene, which sits directly adjacent to a meal context (19:5-7) — the single highest-density collision point in the whole Gospel. |
| pamratobat / tobat (repentance) | Islamic taubat, a widely practiced devotional category with its own ritual and theological content (seeking Allah’s forgiveness through prescribed acts) | Anchor every occurrence to Christ’s specific atoning work and the Spirit’s enabling, never left as a bare ethical turning that could be satisfied by generic religious devotion. |
| pangapuraning dosa (forgiveness of sins) | Ordinary daily social-apology etiquette (nyuwun pangapunten) | Explicit grounding in the cross (22:20; 23:34) at every doctrinally load-bearing occurrence; never let the phrase stand as a stand-alone ethical statement disconnected from Christ’s death. |
| dhahar sesarengan (table fellowship) | slametan-style communal ritual meals maintaining social/spiritual harmony | Teach as personal relational acceptance and forgiveness enacted by Jesus specifically, never a harmony-securing ritual with the community or unseen powers. |
| Firdaus (paradise) | The Qur’anic Arabic-derived term for the highest paradise in Islamic eschatology, entered through a system of weighed deeds | Explicit teaching at 23:43 that entry is granted immediately and solely through the dying criminal’s repentant trust in Christ’s word — direct contrast with a works-inclusive framework. |
| rahayu (blessed) | Established Javanese court/social blessing formula (sugeng rahayu = well-being, safety, worldly prosperity) | Anchor every Beatitude occurrence (6:20-22) to the specific eschatological reversal content, not worldly safety or prosperity. |
| wewadi (mystery) | Esoteric teaching transmitted through a guru-murid mystical lineage, attained through spiritual discipline | Teach kingdom “mysteries” (8:10) as revealed by God’s own gracious initiative to the receptive, never as attainable esoteric knowledge. |
| Iblis (devil) / roh dursila (demon) | Shared Islamic vocabulary (Iblis) and kejawen unseen-being categories (dhemit, lelembut) that are appeased or negotiated with rather than commanded | Teach Jesus’ authority as one who commands and expels (4:33-36; 8:26-39; 11:14-23), never appeases; keep dhemit/lelembut explicitly in the rejected-alternatives list. |
| sinagoge / dinten Sabbat (synagogue/Sabbath) | Risk of assimilation to masjid (mosque) and Friday communal prayer (Jumu’ah) respectively | Explanatory notes required at first occurrence (4:16) distinguishing the Jewish assembly-house and covenant rest-day from their Islamic-context near-analogues. |
| Ingkang Mahaluhur (Most High) | Hyang Mahaagung, rejected alternative carrying Hindu-Javanese pantheon connotations (a supreme deity presiding over lesser hyang) | Always contextually anchored to Gusti Allah in the same clause or immediately adjacent, never left as a free-standing divine title. |
| welas asih (natural gloss for mercy, replaced by sih-kawelasan) | Strong social-reciprocity overtones — compassion shown within a relationship of expected mutual obligation, echoing utang budi | Teach mercy (1:50,54,72,78) alongside grace’s established Critical fencing: God’s mercy creates no reciprocal debt, even though relationally warm. |
| ngladosi (serve) | Ordinary expected deference of a lower-status person within the priyayi/wong cilik honor hierarchy | Teach 22:26-27 as voluntary, status-reversing service modeled by the Lord himself, the opposite direction of the existing honor hierarchy’s expectation. |
4. Transliteration vs. Paraphrase Decisions
| Decision | Term(s) | Rationale |
|---|---|---|
| Transliterate (loanword + gloss note) | sinagoge (synagogue), dinten Sabbat (sabbath), baptis (baptism), Firdaus (paradise, retained despite collision risk because it is already the standard Javanese/Indonesian Christian Bible rendering), Sang Mesias (Messiah), Amin, Haleluya | Established Indonesian-archipelago Christian Bible convention already uses loanwords for these; inventing a native coinage would create inconsistency with the wider printed Bible tradition believers already know, and in most cases (sinagoge, baptis) a native Javanese term does not exist at all. Each transliteration is paired with a short explanatory note at first occurrence rather than a longer paraphrase throughout. |
| Paraphrase (compound descriptive phrase) | justification, imputed righteousness, acceptable year of the Lord, new covenant, kingdom in your midst, Abraham’s bosom/Hades, light for revelation to Gentiles, “your faith has saved you” | No single Javanese word carries the compressed theological/legal/covenantal content; a compound phrase preserves the doctrinal precision the single-word alternative would lose. Consistent with the Romans baseline’s own precedent (e.g., kaanggep bener dening Gusti Allah for justification). |
| Retain established loan despite collision risk, fenced by mandatory note | kaslametan (salvation), Juru Selamet (Savior), pamratobat (repentance), dosa (sin), Iblis (devil) | These are the linguistically natural and already-established Javanese Christian terms; avoiding them in favor of an unfamiliar coinage would create a worse problem — an artificial vocabulary unrecognizable to existing Javanese congregations. The correct strategy (per baseline precedent) is retain-plus-note, not avoidance. |
| Reject transliteration in favor of native phrase | ἐπισκιάζω “overshadow” (rejected: any term suggesting a mystical “descent” already associated with wahyu), τεθραυσμένος “oppressed” (rejected: a generic loanword that would lose the Isaiah 58:6 liberation content) | Where a transliteration would import unwanted foreign-loanword prestige without adding doctrinal clarity, a plain descriptive Javanese phrase is preferred. |
5. Ranked List of Luke’s Highest-Risk Ambiguities
Ranked by combined (a) doctrinal centrality, (b) density/frequency of occurrence across the 24 chapters, and (c) proximity of competing cultural meaning.
- Table fellowship / meal scenes intersecting with the slametan root (dhahar sesarengan, kaslametan) — Luke 5:29-30; 7:36-50; 14:1-24; 15:1-2; 19:1-10; 22:14-30. Highest risk because two independently Critical-risk semantic fields (salvation-as-ritual-meal and meal-as-social-ritual) converge repeatedly, and Luke’s narrative structure returns to shared meals more than any other Synoptic Gospel.
- “Acceptable year of the Lord” / Jubilee announcement in the core passage — Luke 4:19, directly inside Luke 4:16-21. Without explicit Leviticus 25 background teaching, the phrase collapses into vague poetic blessing language, undermining the entire programmatic force of Jesus’ inaugural sermon.
- “Fulfilled” (πεπλήρωται) at 4:21 — risk of an unintentional slide toward a cyclical/recurring-fulfillment reading (paralleling Jayabaya-prophecy expectations of recurring eras/figures) rather than the intended once-for-all, historically anchored claim. This is the doctrinal hinge of the entire core passage.
- Repentance/forgiveness vocabulary shared with Islamic tobat and social-apology etiquette (nyuwun pangapunten) — pervasive across 1:77; 3:3; 5:32; 13:3,5; 15:1-32; 24:47. High frequency plus high cultural crowding.
- Kingdom of God tense/aspect collapse — 4:43; 8:10; 9:27; 11:20; 17:20-21; 19:11; 21:31; 22:16,18. Javanese’s lack of tense inflection is a structural (not merely lexical) translation problem affecting the “already/not yet” tension central to the Kingdom Present and Future doctrine throughout the Gospel.
- Kingdom “in your midst” (17:21) — a genuine source-text ambiguity compounded by the target language’s inability to preserve the interior/corporate double sense; flagged for mandatory joint theologian/native-speaker review.
- Son of Man’s dual suffering/glory sense carried by one fixed Javanese phrase — 5:24; 9:22,44; 19:10; 21:27; 22:69. Risk of either flattening into “mere human descendant” or improperly merging with Putrané Gusti Allah.
- Firdaus (paradise) at 23:43 — direct lexical overlap with Islamic eschatology’s works-inclusive framework for paradise entry; the grace-alone content of Jesus’ promise to the criminal is easily lost without explicit contrastive teaching.
- Poor (πτωχός) sliding into either over-spiritualized metaphor or Islamic zakat-recipient category — 4:18; 6:20-24; 7:22; 14:13,21; 16:19-31; 21:1-4. Central to the Good News to the Poor doctrine and to the core passage itself.
- Blasphemy against the Holy Spirit (12:10) — lower frequency than the items above but maximal pastoral-care risk if imprecisely taught; anxious believers may wrongly self-diagnose ordinary doubt as this unforgivable sin.
6. Full-Book Chapter Sweep (Luke 1–24)
Every chapter is reviewed below. Chapters with no new lexical/doctrinal gap beyond terms already fenced above are marked Reviewed — no new gap; chapters contributing a distinct gap not already captured are marked Reviewed — see note.
| Ch. | Status | Note |
|---|---|---|
| 1 | Reviewed — see note | Introduces Most High, Overshadow, Virgin, Mercy, Covenant, Prophecy — all fenced in §1–§3 above; heaviest concentration of Incarnation-adjacent Critical terms in the book. |
| 2 | Reviewed — see note | Savior, Messiah/Lord confluence (2:11), Glory, Light for Gentiles (2:32) — universality doctrine gap noted in §1. |
| 3 | Reviewed — see note | Repentance, baptism, forgiveness of sins cluster (crowded-neighborhood risk, §3); genealogy’s “son of God” applied to Adam (3:38) requires the Section-A disambiguation already logged in the term registry. |
| 4 | Reviewed — see note | Core passage (4:16-21); highest-density gap concentration in the book (Jubilee, Fulfilled, Anointed, Synagogue, Sabbath) — see §2, §5 ranked items 2-3. |
| 5 | Reviewed — see note | Table fellowship, sinner, cleanse, calling of disciples — table-fellowship/slametan collision (§5 ranked #1) begins here. |
| 6 | Reviewed — see note | Beatitudes/Woes reversal pair (rahayu/cilaka), disciple, apostle — crowded-neighborhood note on rahayu (§3). |
| 7 | Reviewed — see note | ”Your faith has saved you” formula debuts (7:50); centurion’s faith (Gentile inclusion); compassion (widow of Nain) — reinforces §1 universality gap. |
| 8 | Reviewed — see note | Parable, mystery (wewadi) — esoteric-lineage collision noted in §3; “faith has saved you” recurs (8:48). |
| 9 | Reviewed — see note | Transfiguration glory; Son of Man suffering prediction (9:22) alongside cross-bearing (9:23) — §5 ranked #7. |
| 10 | Reviewed — no new gap | Good Samaritan (neighbor, Samaritan) — terms already fenced in Core Glossary; no additional lexical gap beyond social-contempt explanatory note already logged. |
| 11 | Reviewed — see note | Lord’s Prayer (Father/Rama, Holy, daily bread); Blasphemy against the Holy Spirit (11:10) — §5 ranked #10. |
| 12 | Reviewed — no new gap | Providence teaching (sparrows/lilies) already fenced under baseline providence entry; anxiety-vs-dependence doctrine gap already noted in §1 (Prayer and Dependence row). |
| 13 | Reviewed — no new gap | Repentance warnings (13:3,5) reinforce §3 crowded-neighborhood note; Kingdom parables (mustard seed, leaven) reinforce §5 ranked #5. |
| 14 | Reviewed — no new gap | Great Banquet parable reinforces Poor/Table Fellowship gaps already logged (§1, §5 #1, #9); grace-vs-utang budi contrast (14:12-14) already fenced in Romans baseline. |
| 15 | Reviewed — see note | Lost (ical) paired with compassion and kaslametan-root vocabulary (§2); Prodigal Son’s father compassion (splanchnizomai) reinforces §1 doctrine row 8. |
| 16 | Reviewed — see note | Mammon, Rich Man and Lazarus’s afterlife geography (§2 missing-vocabulary item on Abraham’s bosom/Hades). |
| 17 | Reviewed — see note | Kingdom “in your midst” (17:21) — §5 ranked #6, the book’s flagged genuine ambiguity; Samaritan leper’s faith-healing formula reinforces universality doctrine. |
| 18 | Reviewed — see note | Pharisee and Tax Collector (justification narrative, 18:14) — Critical Romans-baseline term dramatized narratively; eternal life (18:18-30) reinforces §2 gap on moksha/rebirth-cycle collision already fenced in term registry. |
| 19 | Reviewed — see note | Zacchaeus (19:9, “today salvation has come to this house”) sits directly adjacent to a meal scene — reinforces §5 ranked #1 as the single highest collision point; Triumphal Entry Lord acclamation (19:38) reinforces feudal-deference fencing already in baseline. |
| 20 | Reviewed — no new gap | Sadducee resurrection debate and David/Lord argument (20:41-44) both already fully fenced under baseline Critical/High terms (resurrection, lord); no new lexical gap. |
| 21 | Reviewed — no new gap | Widow’s mite (poor/sacrificial dependence, already logged); Son of Man coming in glory (21:27) reinforces §5 ranked #7; kingdom-near language (21:31) reinforces §5 ranked #5. |
| 22 | Reviewed — see note | Last Supper — New Covenant (Critical, §3 table-fellowship collision risk at its most acute since it is simultaneously a covenant-institution scene and a meal scene); servant leadership (ngladosi, §3); Gethsemane prayer (Father/Abba). |
| 14 22 | (see above) | |
| 23 | Reviewed — see note | Crucifixion; centurion’s righteousness confession (23:47, universality of recognition); Paradise promise to the criminal (23:43) — §5 ranked #8. |
| 24 | Reviewed — see note | Resurrection narrated as historical event (Critical, fully fenced in baseline); Emmaus road prophecy-fulfillment teaching (24:25-27, reinforces §5 ranked #3’s fulfillment doctrine); Great Commission “to all nations” (24:47, universality doctrine capstone) and “power from on high” (24:49, Critical power-of-God term). |
No chapter in Luke 1–24 was found to contribute a doctrinally load-bearing lexical gap beyond those already catalogued in §1–§5; the sweep above confirms full coverage per the PRD Phase 1 mandate.
7. Summary of Required Phase 2 Safeguards
- Load Core Glossary Section A (locked reuse) and Section B (new terms) as extensions to
translation_memory.jsonbefore any Luke segment is processed. - Apply the fencing notes in §3 above as mandatory accompanying teaching text wherever the listed terms occur in Critical/High-risk passages, not merely at first occurrence.
- Route the ten ambiguities in §5 for priority reviewer attention; items 1, 2, 3, and 6 require mandatory human theologian sign-off before Phase 2 approval, consistent with the escalation rules already established in
12_ai_translation_requirements.md. - Apply the aspectual-marker (sampun/badhe) discipline consistently across every Kingdom-of-God and “today” passage identified in §1 and §2, since this is a structural, not merely lexical, translation requirement.