Linguistic Gap Analysis
Linguistic Gap Analysis: Titus — English → Kashmiri
Curriculum: Titus
Core passage: Titus 2:11–3:8
Companion documents: analysis/08_core_glossary.md, assets/bible_term_registry.json (Titus supplement), baseline translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json (Romans)
Status: Phase 1 Step 8 deliverable. This document identifies where Kashmiri (Koshur) has no ready vocabulary for a Titus doctrine (missing vocabulary), where it has too much competing vocabulary already carrying fixed meaning in Islamic or Trika usage (crowded semantic neighborhoods), and makes an explicit transliterate-vs-paraphrase call for every load-bearing term. It closes with a ranked list of this letter’s highest-risk ambiguities for Phase 2 routing.
1. Method and Scope
Titus is a short, densely doctrinal pastoral letter whose core passage (2:11–3:8) compresses grace, training, redemption, regeneration, and justification into two paragraphs unmatched in density anywhere in Romans outside 3:21–26 and 8:1–17. Because the baseline Romans Language Package already resolved the large shared vocabulary (grace, faith, righteousness, justification, salvation, apostle, Holy Spirit, God, Jesus, Christ), this analysis focuses on:
- Terms wholly new to this curriculum that have no baseline entry at all (regeneration, washing, redeem, Savior-as-title, appearing/epiphaneia, elder/overseer office language, husband-of-one-wife, etc.).
- Terms that reuse a baseline root but combine into a new compound or take on a new doctrinal load specific to Titus (e.g., مہربانی + انسان دوستی at 3:4; شریعت’s second sense at 3:13).
- Places where Kashmiri’s existing religious vocabulary is crowded — i.e., a word already carries a fixed, well-known meaning inside mainstream Sunni theology, the Rishi Sufi tradition, or Kashmir Shaivism (Trika) that would silently overwrite the biblical sense unless explicitly fenced.
- Places where Kashmiri (attested Christian usage or general usage) simply has no existing term at all, requiring either transliteration or a constructed descriptive compound.
All renderings below are consistent with, and where applicable directly reuse, the 08_core_glossary.md and Titus bible_term_registry.json supplement already produced. This document does not re-litigate settled Critical terms; it explains why the gap exists and what strategy closes it, which those documents assume but do not always spell out comparatively.
2. Doctrine Vocabulary Matrix
| Doctrine (curriculum focus) | Available Kashmiri Term(s) | Weakness of Available Term(s) | Recommended Strategy |
|---|---|---|---|
| Grace That Trains for Godly Living (Titus 2:11-12) | فضل (grace, TM-REUSE); تربیت دِنہٕ (train, NEW) | فضل alone is well-established from Romans but has never before had to carry a personified, actively-training subject — Titus 2:11-12 makes grace itself the grammatical agent that “appears” and “trains.” Kashmiri تربیت is saturated with madrasa/Sufi murid-murshid connotations of a human master training a disciple toward a goal not yet attained. | Retain فضل exactly per TM. Render training with تربیت دِنہٕ but require an explicit teaching gloss at first occurrence: grace is both the trainer and the thing already given — training flows from a gift already received, not toward a merit not yet earned. This inverts the default direction Kashmiri readers (Muslim and Sufi background alike) will assume for تربیت. |
| Salvation by Grace, Not Works (Titus 3:4-8) | نجات (salvation, TM-REUSE); نیک کٲم (good works, NEW); رحم (mercy, NEW) | نجات is settled from Romans, but Titus 3:5’s blunt “not because of works done by us in righteousness” directly negates نیک کٲم — the precise phrase (نیک اعمال) that names the operative currency of the Islamic deeds-weighing mīzān at judgment. No available Kashmiri phrase can avoid this collision; there is no synonym for “good deed” that lacks this resonance. | Do not attempt to avoid نیک کٲم — it is the only natural rendering and avoidance would sound evasive. Instead fence it explicitly at every occurrence with the fruit/root teaching note already established in the registry: works are grace’s fruit (3:8), never its basis (3:5). This is a “cannot avoid the collision, must narrate the collision” case rather than a lexical gap. |
| Regeneration by the Holy Spirit (Titus 3:5) | (no existing term) → نوی روحانی پیدایش (NEW compound); پاک نہٕلاوُن (washing, NEW compound); پاک روح (Holy Spirit, TM-REUSE) | Kashmiri Christian usage has no crystallized single term for παλιγγενεσία at all — this is a genuine vocabulary gap, not merely a crowded-neighborhood problem. The nearest single Kashmiri words available (e.g., a bare “new birth” gloss) risk being heard through a reincarnation/rebirth-cycle frame culturally live in the broader Indian-subcontinent religious environment, and — for Trika-background readers specifically — risk collapsing into pratyabhijna (self-recognition of dormant divinity) rather than a Spirit-caused, once-for-all creation of new spiritual life. | Construct rather than borrow: نوی روحانی پیدایش (“new spiritual birth/emergence”) avoids both the reincarnation-cycle and pratyabhijna readings because پیدایش (a birth/coming-into-being verb) does not carry Kashmiri’s cyclical-rebirth vocabulary and is not attested Trika philosophical terminology. Pair tightly with پاک نہٕلاوُن (washing) in the same verse so the two images (washing = cleansing; new birth = new creation) are taught as complementary, not competing, metaphors. |
| Qualifications for Elders (Titus 1:5-9) | بزٗرگ (elder/venerable elder, existing but Sufi-loaded); نِگہبان (overseer, constructed); اکہ زٲنانہ ہنٛز خٲوند (husband of one wife, constructed) | بزٗرگ is a crowded term — its default referent among Kashmiri Muslim readers is a venerated Sufi pir or shrine-associated holy man, precisely the wali problem the baseline already flags for “saints.” Left bare, بزٗرگ would import an unaccountable, semi-mystical authority structure Titus 1 explicitly does not describe (a character-qualified, congregation-accountable office). Separately, “husband of one wife” has no lexical gap — Kashmiri has perfectly good marriage vocabulary — but a doctrinal collision with Qur’an 4:3’s permitted polygyny. | Mandatory qualifying compound کلیسیایہ ہنٛز بزٗرگ at every occurrence (never bare بزٗرگ). Use نِگہبان (constructed, not borrowed from any Islamic clerical title) for ἐπίσκοπος and teach the two as one interchangeable office (1:5-7), not two distinct ranks. For husband-of-one-wife, do not soften or generalize the phrase into vague “faithful in marriage” language; state the specific NT qualification plainly, with an explicit theologian-reviewed note that this is an office-qualification, not a blanket polemic against the surrounding culture’s marriage law. |
| Sound Doctrine and Good Works (Titus 1:9, 2:1, 2:7-10, 3:8, 3:14) | تندرست تعلیم (sound doctrine, constructed); صحیح تعلیم (rejected alternative) | صحیح is crowded: in regional Islamic usage صحیح is the technical hadith-science term for an isnad-authenticated tradition. Using صحیح تعلیم would silently suggest Christian doctrine is authenticated the same way — through a verified chain of human transmitters — rather than through fidelity to the apostolic gospel itself. | Use تندرست (“healthy,” Paul’s own bodily-health metaphor) instead of صحیح. This is a deliberate paraphrase-over-transliteration choice: تندرست has no prior theological loading in either Islamic or Trika vocabulary, making it a clean vessel for a metaphor Paul himself intends (healthy vs. sick teaching), at the cost of losing a term more literally cognate to “correct.” |
| Submission to Authority (Titus 2:5, 2:9, 3:1) | فرمانبرداری کرُن (submit, TM-adjacent root reuse from obedience_of_faith) | No lexical gap — Kashmiri has ample submission/obedience vocabulary — but a contextual-collision risk specific to Kashmir: 3:1’s “be submissive to rulers and authorities” lands inside one of the most sensitive living political contexts addressed anywhere in this Language Package (the region’s decades-long contested-sovereignty conflict, already flagged in the baseline for “kingdom” and “peace”). | Reuse فرمانبرداری کرُن consistently across all three household-code contexts (wives, slaves, citizens) to keep the doctrine visibly unified as one voluntary, Christ-honoring pattern. For 3:1 specifically, mandatory native-speaker AND theologian-reviewed framing note: this teaches general civic order under God’s sovereignty, and must never be presented, quoted, or excerpted in a way that reads as commentary on any specific current political claim over Kashmir. |
| Avoiding Divisive Controversies (Titus 3:9-11) | تفرقہ انداز شخص (divisive person, constructed); بدعتی and کافر (rejected alternatives); بے فٲیدہٕ بحث، شریعتی جھگڑہٕ (foolish controversies, constructed) | بدعتی is crowded — it is the specific, and religiously serious, Islamic legal-theological category of unwarranted doctrinal innovation (bid’ah), a considerably heavier charge than Paul’s pastoral concern about a factious individual. کافر is even more crowded and severe (denotes an unbeliever/infidel outright). Neither may be used without smuggling in a foreign and harsher category. شریعتی جھگڑہٕ risks sounding dismissive of fiqh-style legal disputation, a genuinely respected regional intellectual tradition. | Use the constructed, religiously-neutral تفرقہ انداز شخص (“a divisive/faction-causing person”) rather than any existing loaded term. Frame 3:9’s “quarrels about the law” narrowly as a warning against unprofitable, speculative wrangling specifically, with an explicit note that this does not disparage careful legal or theological reasoning as a discipline — a distinction that must survive into any summary or discussion-question material derived from this passage. |
| Grace / Works Boundary — Christological anchor (Titus 2:13-14, 3:4-7) | نجات دِنہٕ وٲلہ (Savior, constructed); رِہائی دِنہٕ (redeem, constructed) | No prior Kashmiri Christian term exists for σωτήρ as a repeated, stand-alone divine title (Romans uses it only glancingly); Titus uses it six times, twice in the same clause bound to one article at 2:13 in a construction that is the letter’s single sharpest deity-of-Christ claim. رِہائی دِنہٕ (redeem) similarly has no baseline precedent and must carry Romans 3:25-level atonement weight without a prior fixed rendering to lean on. | Both required as new constructed compounds (not transliterations — no Arabic/Persian loanword carries the paid-ransom-plus-divine-title combination cleanly). نجات دِنہٕ وٲلہ built on the already-settled نجات root for continuity; رِہائی دِنہٕ built to be clearly distinguishable from generic نجات so the specific costly-ransom mechanism of 2:14 is not flattened into the general deliverance sense used elsewhere. |
3. Missing Vocabulary vs. Crowded Semantic Neighborhoods
Titus’s vocabulary gaps fall cleanly into two different problem types, each requiring a different Phase 2 handling rule. Confusing the two (treating a crowded-neighborhood term as if it were simply missing, or vice versa) is itself a translation risk this section exists to prevent.
3.1 Missing Vocabulary (no existing Kashmiri term of any kind)
These concepts have no attested word or compound in current Kashmiri Christian usage, general religious vocabulary, or either comparison tradition (Islam/Rishi Sufism, Trika). A constructed descriptive compound must be built from scratch, then locked into translation memory before any Phase 2 segment touches it.
| Concept | Why nothing exists already | Constructed solution |
|---|---|---|
| regeneration (παλιγγενεσία) | Neither Islamic theology (no new-birth soteriology) nor Trika (self-recognition, not new creation) has a matching concept to lend vocabulary from. | نوی روحانی پیدایش |
| washing of regeneration as a single event-image (λουτρόν, non-ritual) | Existing “washing” vocabulary in the region defaults to غسل/وضو ritual categories; a non-repeatable, inward, Spirit-wrought washing image is unattested. | پاک نہٕلاوُن (built on پاک, never صاف) |
| Savior as a repeated divine title bound jointly to Father and Son (σωτήρ ×6) | The baseline only glances at σωτήρ via نجات; no prior single-word divine title exists. | نجات دِنہٕ وٲلہ |
| epiphaneia as Christ’s own future glorious return (as opposed to zuhūr’s Mahdi referent) | The only close cultural analogue (zuhūr) names a different figure and event entirely. | ظہور retained but mandatorily footnoted, never left to stand alone (see §4.2). |
| redeem/ransom as a priced, substitutionary act distinct from generic deliverance (λυτρόω) | نجات already covers general deliverance; nothing distinguishes the costly, price-paid mechanism. | رِہائی دِنہٕ |
| elder/overseer as one accountable, plural, congregation-based office (as opposed to a single venerated master) | Regional religious authority structures (imam, pir, mufti, qazi) are all either singular-authority or state/madrasa-linked; nothing names a qualified, plural, mutually-accountable lay-elected office. | کلیسیایہ ہنٛز بزٗرگ / کلیسیایہ ہنٛز نِگہبان (paired, taught as one office) |
| heir with full, unrestricted inheritance rights granted apart from fixed kinship-share law (κληρονόμος, Titus 3:7) | Regional inheritance law (farāʼid) is calculation-based and kinship-fixed; nothing in existing vocabulary names an inheritance granted purely by adoptive grace-status. | وارِث retained (nearest available noun) but must carry the cross-reference note to the baseline adoption doctrine at every occurrence — this is a crowded-neighborhood problem layered on top of a conceptual gap; see §3.2. |
3.2 Crowded Semantic Neighborhoods (existing term(s), but pre-loaded with the wrong meaning)
These are the more dangerous cases: the word exists, sounds natural, and a translator or reviewer might approve it without noticing that its default cultural referent silently displaces Titus’s meaning. Each requires an explicit fencing rule — a mandatory qualifier, footnote, or paired-teaching-note that must travel with the term at every occurrence, not just at first use.
| Term | Existing / default meaning that crowds it | Fencing rule required |
|---|---|---|
| بزٗرگ (elder) | Venerated Sufi pir/saintly figure, shrine-associated authority | Never used bare; always کلیسیایہ ہنٛز بزٗرگ |
| نیک کٲم (good works) | نیک اعمال — the operative currency weighed on the Islamic mīzān scale at judgment | Fruit-not-basis teaching note attached at every one of six occurrences (1:16, 2:7, 2:10, 2:14, 3:1, 3:8, 3:14) |
| صحیح (rejected for “sound doctrine”) | Hadith-science authentication category (isnad-verified transmission chain) | Excluded outright in favor of تندرست; no fencing possible without abandoning the term |
| زہور (appearing, epiphaneia) | Shi’a eschatological term for the Mahdi’s awaited occultation-ending appearance | Mandatory explicit-contrast footnote at every occurrence: this names Christ’s own return, an already-incarnate, crucified, risen figure — not the emergence of a previously hidden human intermediary |
| رحم (mercy) | Islamic رحمت as the compassion-side of a deeds-weighing scale | Must be taught jointly with فضل at 3:5 as together excluding deeds-weighing altogether, not softening it |
| تربیت (training) | Madrasa/Sufi murid-murshid disciplined formation toward a not-yet-attained spiritual goal | Explicit note: grace itself is the trainer; training follows from a gift already fully given |
| ضبط نفس (self-controlled) | Active, actively-practiced Sufi Rishi ascetic mastery-of-the-nafs discipline, a merit-relevant achievement in that tradition | Explicit note: Spirit-produced fruit of grace already received, not an ascetic achievement earning standing |
| وارث (heir) | Farāʼid fixed-share kinship inheritance law | Cross-reference note to baseline adoption doctrine at every occurrence; teach unrestricted grace-based inheritance explicitly against the fixed-share default |
| بدعتی / کافر (both rejected for “divisive person”) | bidʻah (unwarranted religious innovation) / infidel-unbeliever, respectively — both far more severe theological charges | Excluded outright in favor of neutral تفرقہ انداز شخص |
| کلام (in “manifested his word”) | Kalām Allāh (a name for the Qur’an) / ʻilm al-kalām (scholastic theology) | Explicit anchor at first use: this names the gospel message about Christ specifically, never implying anticipation of or parallel to the Qur’an |
| اقرار (confess) | Structural echo of the shahādah confession formula | Positive point of contact permitted, but must be explicitly tied back to the baseline’s Romans 10:9 confession doctrine and framed as an internal church warning against empty profession, not outward polemic |
4. Transliteration vs. Paraphrase Decisions
Every load-bearing new Titus term required an explicit choice between (a) transliterating an existing Arabic/Persian-derived loanword already circulating in Kashmiri religious speech, or (b) constructing a native descriptive paraphrase/compound to avoid importing unwanted theological freight. The following log records the decision and rationale for each contested case; entries not listed here follow the default rule (reuse the baseline’s established pattern with no new decision required).
4.1 Chose Transliteration (existing loanword retained)
| Term | Loanword retained | Rationale |
|---|---|---|
| grace | فضل | Already settled at Critical risk in the Romans baseline; Titus intensifies rather than changes its content — no reason to depart from established TM. |
| mercy | رحم | Widely attested, transparent Arabic-derived term; the risk lies in content (deeds-weighing default), not in lexical unfamiliarity, so paraphrase would not solve anything a teaching note cannot. |
| appearing | ظہور | Retained deliberately despite its Shi’a Mahdi association, because the point of contact (a future decisive divine appearing is genuinely anticipated in both frameworks) is pedagogically useful once explicitly contrasted — see the fencing rule in §3.2. Full paraphrase-avoidance was considered and rejected as unnecessarily forfeiting a natural bridge-word. |
| conscience | ضمیر | Neutral, cross-religious, low-risk; no advantage to paraphrasing. |
| law (Mosaic, 3:9) | شریعت | Already settled in the Romans baseline; Titus 3:9’s usage is continuous with that established sense. |
4.2 Chose Paraphrase / Constructed Compound (loanword rejected or unavailable)
| Term | Loanword considered and rejected | Constructed compound chosen | Rationale |
|---|---|---|---|
| sound doctrine | صحیح تعلیم | تندرست تعلیم | صحیح imports hadith-authentication methodology; تندرست preserves Paul’s own health metaphor cleanly. |
| regeneration | (none available) | نوی روحانی پیدایش | No candidate loanword exists without reincarnation-cycle or pratyabhijna risk; full construction required. |
| washing (of regeneration) | غسل / وضو | پاک نہٕلاوُن | Both rejected loanwords name specific, actively-practiced Islamic ritual-purity rites categorically distinct from Titus 3:5’s inward, non-repeatable event. |
| divisive person | بدعتی / کافر | تفرقہ انداز شخص | Both rejected loanwords import a more severe and differently-shaped theological charge than Paul’s pastoral concern. |
| training (grace’s action) | تربیت دِنہٕ (retained, but see note) | — | Unlike the rejections above, تربیت دِنہٕ was retained rather than replaced, because no paraphrase avoids the Sufi/madrasa association any better while still conveying “active formation” — the risk is instead fenced with a mandatory direction-of-flow teaching note (grace-given → training, not training → grace-earned). |
| Savior (title) | (no single existing loanword covers the repeated divine-title sense) | نجات دِنہٕ وٲلہ | Built on the settled نجات root for TM continuity rather than introducing an unrelated loanword. |
| redeem | (no existing loanword conveys price-paid substitution distinctly from general deliverance) | رِہائی دِنہٕ | Constructed to be clearly distinguishable from نجات’s general sense. |
| elder / overseer (office) | بزرگ (bare) / imam, mufti, qazi, pir | کلیسیایہ ہنٛز بزٗرگ / کلیسیایہ ہنٛز نِگہبان | Bare بزرگ and all specific Islamic clerical titles rejected; qualified compounds constructed instead. |
| husband of one wife | (no paraphrase avoids the collision; this is a content problem, not a lexical one) | اکہ زٲنانہ ہنٛز خٲوند | Direct, plain rendering retained deliberately — softening or vague paraphrase was considered and rejected as it would obscure rather than responsibly present the doctrinal tension requiring theologian-reviewed framing. |
General rule derived from this log: Kashmiri’s existing Arabic/Persian-derived theological vocabulary is retained wherever the risk is content-level (a teaching note can fully resolve it), and replaced with a constructed compound wherever the risk is lexical (the loanword itself, independent of any teaching note, actively imports a specific and incompatible technical category — hadith science, ritual ablution, bidʻah jurisprudence, or a differently-shaped clerical office).
5. Ranked Highest-Risk Ambiguities for Titus
Ranked by combined severity (doctrinal centrality × collision specificity × likelihood of default misreading absent intervention). All rank 1–6 items require mandatory human theologian review of every occurrence per the Critical/High risk-tier convention; items are cross-referenced to their bible_term_registry.json (Titus supplement) entries.
-
Titus 2:13’s Granville Sharp construction (“our great God and Savior Jesus Christ”) — the single highest-risk ambiguity in the letter. A grammatically permissible but doctrinally catastrophic mistranslation would split this into two referents (“God, and also our Savior Jesus Christ”), which happens to align with mainstream Islamic Tawhid theology far more comfortably than the correct single-referent reading. Kashmiri’s grammar allows the ambiguity to reappear even after a correct initial rendering unless the appositional binding is reinforced by a fixed, unvarying construction every time. (σωτήρ / نجات دِنہٕ وٲلہ)
-
Titus 3:5 “not because of works done by us in righteousness, but according to his own mercy” set against 3:8’s “devote themselves to good works.” The single sentence-pair most likely to be quietly harmonized by a well-meaning translator or reader into a deeds-weighing framework already culturally at hand (نیک اعمال), since that harmonization requires no lexical change at all — only the silent absence of a fencing note. (good_works / نیک کٲم)
-
Titus 2:14’s redemption (λυτρόω) collapsing into generic نجات. Because both terms sit near each other in the same paragraph as عام نجات vocabulary, there is a real risk that a translator under time pressure simply reuses نجات for both, erasing the price-paid, substitutionary distinctiveness of 2:14 entirely rather than through any conscious doctrinal error. (redeem / رِہائی دِنہٕ)
-
Titus 3:5’s regeneration (παλιγγενεσία) read through a reincarnation-adjacent or pratyabhijna lens. Kashmiri’s broader linguistic environment (shared with wider Indian-subcontinent religious vocabulary) makes any “new life/rebirth” phrasing structurally vulnerable to a cyclical-rebirth misreading for general readers and a self-recognition misreading specifically for Trika-background Pandit readers — two distinct wrong readings converging on the same underlying lexical gap. (regeneration / نوی روحانی پیدایش)
-
Titus 1:6’s “husband of one wife” set against regional normalized polygyny. Unlike the ambiguities above, this is not a translation-fidelity risk (the Greek is not actually ambiguous) but a reception risk: correctly and plainly translated, it will still generate strong resistance or require careful pastoral framing distinct from every other qualification in the list, and is uniquely vulnerable to being quietly softened by a well-meaning translator into vaguer marital-faithfulness language that loses the specific NT requirement. (husband_of_one_wife / اکہ زٲنانہ ہنٛز خٲوند)
-
Titus 2:13/1:12’s ظہور—ζωή pairing with the Mahdi’s zuhūr. Ranked here rather than higher because, unlike items 1–5, the risk is not primarily mistranslation but unexplained silence: the term itself is an acceptable and even useful point of contact, and the risk materializes only if the mandatory contrastive footnote is dropped during Phase 2 batch processing under time pressure. (appearing / ظہور)
-
Titus 3:1’s “submit to rulers and authorities” read as commentary on Kashmir’s contested political status. Ranked below the Christological/soteriological items above because the doctrinal content itself is not ambiguous in the source text, but the reception risk in this specific regional context is unusually acute and could derail an entire lesson’s usefulness or provoke communal offense if the civic-order/God’s-sovereignty framing is not made explicit at first teaching. (rulers_and_authorities / حاکِم تہٕ اختیار)
-
Titus 1:9/3:9’s two senses of شریعت/νόμος (Mosaic-law quarrels at 3:9 vs. Zenas “the lawyer,” νομικός, at 3:13). A lower-severity but easily-missed ambiguity: absent an explicit footnote distinguishing the two senses, a reader could wrongly assume 3:13’s Zenas is somehow a Mosaic-law scholar relevant to the 3:9 warning, muddying an otherwise minor administrative detail with unintended theological weight. (law / شریعت)
-
Titus 1:14’s “Jewish myths” vs. the Islamic tahrif (scriptural corruption) doctrine already flagged in the baseline. Risk of conflation in the opposite direction from tahrif (unwarranted addition vs. claimed corruption/loss) is lower-severity than items above but genuinely easy to blur in summary teaching materials if not kept terminologically separate. (jewish_myths / یہودی قِصہٕ کہانی)
-
Titus 3:10’s “divisive person” read through either بدعتی’s innovation-charge severity or Kashmir’s own layered intra-communal history. Ranked last because the constructed term itself (تفرقہ انداز شخص) already substantially defuses the lexical risk; the remaining risk is one of pastoral tone in surrounding discussion material rather than the core term choice itself. (divisive_person / تفرقہ انداز شخص)
6. Summary Table: Gap Type Distribution
| Gap Type | Count (from this analysis) | Representative Terms |
|---|---|---|
| Wholly missing vocabulary (constructed compound required) | 7 | regeneration, washing, Savior-title, redeem, elder/overseer office, appearing-as-Christ’s-return, husband-of-one-wife phrasing |
| Crowded semantic neighborhood (existing term, fencing required) | 10 | elder (بزرگ), good works (نیک کٲم), sound doctrine (رejected صحیح), appearing (ظہور), mercy (رحم), training (تربیت), self-controlled (ضبط نفس), heir (وارث), divisive person (rejected بدعتی/کافر), manifested word (کلام) |
| Content-collision without lexical gap (plain rendering correct, reception risk high) | 2 | husband of one wife (doctrinal collision, not lexical), submission to rulers (political-reception collision, not lexical) |
| Clean reuse from Romans baseline, no new decision needed | 14+ | grace, faith, righteousness, justification, salvation, apostle, Holy Spirit, Father, glory, peace, God, Jesus, Christ, election |
Conclusion for Phase 2 readiness: Titus’s linguistic gap profile differs from Romans’s in kind, not merely degree — Romans’s hardest problems were mostly crowded-neighborhood problems (existing Islamic/Trika vocabulary competing for the same word); Titus adds a genuine cluster of wholly missing vocabulary (regeneration, a repeated Savior-title, a non-ritual washing-image, an accountable-office elder/overseer pairing) that required fresh construction rather than fencing of existing terms. All ten ranked ambiguities in §5, and all fourteen new Critical/High terms logged in the companion glossary and registry, must be locked into the extended translation_memory.json (Titus supplement) and routed per the doctrine_risk_registry.json review-tier convention before Phase 2 segment translation begins.