Executive Summary: 2 Peter Kurdish (Kurmanji) Translation Requirements

Why it matters

2 Peter’s core passage (1:16-21) makes the strongest single-passage claim in the curriculum about how Scripture came to exist — apostolic eyewitness testimony plus prophetic inspiration “more sure” than that testimony. Translated into Kurdish, that claim lands in a linguistic and religious environment unlike any other in this pipeline: mainstream Sunni Islam, a deep Sufi mystical tradition, two indigenous non-Islamic Kurdish religions (Yazidism, Yarsanism), and a century-long, still-live political liberation movement whose vocabulary (rizgarî, azadî) overlaps directly with core soteriological terms. 2 Peter compounds this baseline risk by adding a personal “Savior” title to Jesus (1:1), a doctrine of “divine nature” (1:4), and an eschatology (parousia, Day of the Lord) that collides with a specific, popularly-known competing Islamic narrative of Christ’s return.

Key findings

• 63 tracked terms in the combined Kurdish term registry for this curriculum (23 inherited exactly from the Romans baseline + 40 new to 2 Peter): 17 Critical, 26 High, 16 Medium, 4 Low.
• 18 tracked doctrines: 9 Critical, 6 High, 3 Medium, 0 Low — identical count structure to doctrine_risk_registry.json’s risk_summary.
• The single highest-priority doctrinal claim in the book — “borne along by the Holy Spirit” (1:21) — has no natural Kurdish single-word equivalent and requires a mandatory compound rendering explicitly distinguished from the regional Sunni wahy/tanzīl verbatim-dictation model.
• Two Kurdish nationalist-political terms already flagged Critical in the Romans baseline (rizgarî, azadî) recur in 2 Peter in intensified forms: Rizgarker (Savior) as a personal title for Jesus, and Azadî in the false teachers’ “promise of liberty” (2:19) — both requiring explicit disclaiming anchors at every occurrence.
• 2 Peter’s eschatology (parousia, Day of the Lord) collides not with a generic denial but with a specific, substantive, popularly-known Sunni hadith narrative of Isa’s own future return — a materially different and more concrete risk than most other Christological collisions in this batch.

Risks

• Critical (9 doctrines, 17 terms): Deity of Christ, Sonship of Christ, Lordship of Christ, Reliability/Inspiration of Scripture, Divine Nature and Escaping Corruption, Certainty of Christ’s Return, Day of the Lord and Final Judgment, False Promise of Liberty, Eternal Kingdom of Christ. Each requires mandatory human theologian review at every occurrence, per escalation rules in 12_ai_translation_requirements.md.
• High (6 doctrines, 26 terms): Growing in Christian Virtue, False Teachers and Their Judgment, Patience of God’s Timing, Apostolic Eyewitness Testimony, Historical Precedents of Divine Judgment, Assurance of Calling and Election. Also mandatory theologian review.
• Combined total requiring human theologian review: 15 of 18 doctrines; 3 doctrines (New Heavens and New Earth, Growth in Grace and Knowledge, Canon Consciousness) require native speaker review only; zero doctrines are automated-review-only for this curriculum — a materially higher review burden than the Romans baseline, which had 2 automated-only doctrines.
• Sharpest inverted risk: unlike most regional collisions (which resist Christian claims outright), Kurdish Sufi wahdat al-wujud and Yazidi divine-manifestation belief create a risk of readers too readily assimilating “divine nature” and “Son of God” language into an existing mystical framework rather than resisting it — requiring correction in both directions simultaneously.

Opportunities

• The Flood and Sodom/Gomorrah judgment narratives (ch. 2) are shared positively with the Quran’s own Noah and Lot accounts — a genuine bridge for teaching the reality of divine judgment, provided Peter’s specific fire-judgment typology is taught explicitly rather than assumed.
• Roja Xudan (Day of the Lord) has a real positive point of contact with the region’s own robust Yawm ad-Dīn doctrine, usable as a bridge once anchored to Christ’s own personal return as Judge.
• Xwerêvebirin (self-control) and the region’s jihad al-nafs concept offer a genuine positive overlap-asset for teaching Spirit-empowered self-mastery.
• Kurdish’s native, non-Arabic-loanword vocabulary (Xwedê, Dojeh, Bîhnfirehî, Domdarî) continues the baseline’s established pattern of preferring linguistic assets rooted in Kurdish’s own Old Iranian heritage over Arabic loanwords carrying unwanted Quranic doctrinal freight.

Recommended actions

1. Load the 2 Peter translation_memory.json and bible_term_registry.json (this curriculum’s versions, inheriting and extending the Romans baseline) before any Phase 2 segment processing begins.
2. Route all 1:1, 1:4, 1:16-21, 2:1-4, 2:19, 3:3-13 segments to mandatory human theologian review per the escalation rules in 12_ai_translation_requirements.md v2.22.
3. Enforce the five 2 Peter-specific forbidden substitutions without exception: Wahy for “borne along,” Cehenem for “Tartarus/Hell,” Berxwedan for “endurance,” Sebir for “God’s patience” specifically, and Xwedan/Xwedî for “master/despotēs.”
4. Require explicit anchoring notes at every occurrence of Rizgarker, Azadî, Hatina Xudan, and Roja Xudan, consistent with the Romans baseline’s existing rizgarî/padîşahiya Xwedê anchoring requirement.
5. Flag “destruction/perdition” (Helakbûn) occurrences for theologian adjudication rather than allowing translators to silently resolve the annihilation-vs.-ongoing-ruin question.

---

Terms/doctrine counts sourced from assets/translation_memory.json, assets/bible_term_registry.json, and assets/doctrine_risk_registry.json (2 Peter versions) and cross-checked against analysis/11_doctrine_analysis.md Part C coverage confirmation.