Linguistic Gap Analysis
Linguistic Gap Analysis: 2 Timothy — Kurdish (Kurmanji)
1. Purpose and Method
This analysis identifies, for the full text of 2 Timothy (chapters 1–4), where Kurmanji Kurdish’s existing vocabulary is (a) missing — no adequate native term exists and one must be coined or calqued — versus (b) crowded — a term exists and is even a genuine linguistic asset, but it already carries strong competing meaning from Sunni Islamic theology, Sufi mystical tradition, Yazidi belief, Kurdish tribal (aşîret) custom, or (most distinctively for Kurdish among this project’s languages) twentieth/twenty-first century ethnic-political nationalist vocabulary — requiring deliberate semantic “fencing” at every occurrence.
This document extends, and does not contradict, the Romans baseline translation_memory.json/bible_term_registry.json and the 2 Timothy 08_core_glossary.md. All term choices already recorded there are treated as settled; this analysis explains why those choices were made, ranks the resulting ambiguity risks, and resolves outstanding transliteration questions (chiefly proper names in 2 Timothy 4’s greetings) not yet addressed elsewhere.
Coverage confirmation: this analysis spans 2 Timothy 1:1–4:22 in full. The core passage (3:14–4:5) receives the deepest treatment as the theological anchor of the curriculum, but no chapter is treated as out of scope.
2. Doctrine Vocabulary Matrix
For each of the seven curriculum doctrines: the candidate Kurdish terms considered, their specific weaknesses, and the recommended strategy (all strategies below match 08_core_glossary.md and bible_term_registry.json exactly; no new terms are introduced here).
2.1 Inspiration and Sufficiency of Scripture
| Candidate term | Weakness | Recommended strategy |
|---|---|---|
| Îlham (Arabic-rooted, cognate of Islamic ilhām/waḥy) | Imports the Qur’anic model of verbatim divine dictation transmitted through Gabriel to a single final prophet; would make θεόπνευστος sound like a claim that Paul is asserting Muhammad-style revelation for the OT/NT texts | Rejected |
| Xwedê-nefesandî (native calque: “God-breathed”) | None significant; a transparent, newly-coined compound with no prior doctrinal baggage | Adopted — but requires an explicit teaching gloss at first use, since it is a neologism the audience will not have encountered before |
| Nivîsara Pîroz / Nivîsarên Pîroz | ”Pîroz” (holy) is safe and well-established (cf. Kitêba Pîroz), but on its own does not convey completeness/closedness | Adopted for “Scripture,” paired with Bêkêmasî (“complete/sufficient”) to carry the closed-canon sense that guards against the regional naskh (abrogation) assumption |
Doctrinal note: the pairing of Nivîsara Pîroz + Bêkêmasî + Xwedê-nefesandî together must always appear near one another in 3:15-17 material; used singly, none of the three alone carries the full weight of “closed, sufficient, divinely-sourced” that the doctrine requires.
2.2 Perseverance under Suffering
| Candidate term | Weakness | Recommended strategy |
|---|---|---|
| Berxwedan | THE established word for Kurdish political/ethnic resistance (used of armed and civil resistance movements across all four host states, e.g. the Kobanê resistance); default reading is national-liberation struggle, not spiritual endurance | Adopted with mandatory anchoring — every occurrence must include an explicit “ji bo Mizgîniyê” (for the sake of the gospel) or “di Mesîh de” (in Christ) qualifier; never left bare |
| Sebir | Positive overlap asset with Islamic ṣabr, a major regional virtue; risk is a drift toward fatalistic acceptance-of-trial rather than active gospel-ministry patience | Adopted for 4:2’s patience-toward-people sense only, not substituted for berxwedan’s endurance-under-persecution sense |
| Zehmetî kişandin | Neutral, low-collision descriptive phrase (“to bear hardship”); weakness is only that it lacks the doctrinal weight to stand alone as the section’s key term | Adopted as supporting phrase, not the doctrine’s primary lexeme |
2.3 Guarding Sound Doctrine
| Candidate term | Weakness | Recommended strategy |
|---|---|---|
| ’Aqîde-style fixed-creed vocabulary (regional Sunni theological register) | Would flatten Paul’s “healthy teaching” (ὑγιαίνουσα διδασκαλία) into a closed list of propositions to be recited, missing the organic, life-giving “health” metaphor | Rejected |
| Hîndariya Saxlem (native “healthy teaching”) | None significant as a compound; residual risk only that “saxlem” (healthy) could be read merely physically without explicit teaching | Adopted, taught explicitly as living, gospel-rooted teaching that produces spiritual vitality, not a static formula |
| Parastin (to guard) | Standard protective-custody verb; risk of being read as merely passive preservation (locking something away) rather than active, contested defense | Adopted, paired in teaching material with active-defense framing (guarding against active corruption, cf. 1:14, 4:3-4) |
2.4 Faithful Transmission of the Gospel
| Candidate term | Weakness | Recommended strategy |
|---|---|---|
| Emanet (Arabic loanword, cognate of Qur’anic al-amānah, Q33:72) | Carries the much broader Islamic doctrine of humanity’s cosmic trusteeship over creation/moral responsibility generally — far wider and different in kind from Paul’s narrow sense of a specific body of gospel content entrusted for transmission | Rejected |
| Spartî / Spartin (native coinage from spartin, “to entrust/deposit”) | A genuine neologism with no prior theological use; must be introduced with a clear gloss at first occurrence (1:12) | Adopted |
| Kesên pêbawer (“trustworthy people,” 2:2) | Distinct nuance from Îman’s “believing” sense; risk of conflating “trustworthy for a task” with “possessing saving faith” | Adopted, with the distinction made explicit in teaching notes for 2:2 |
Doctrinal note: the four-link chain of 2:2 (Paul → Timothy → faithful people → others also) is the passage’s structural argument for this doctrine and must never be compressed to two links in translation; verb tense and connector words (û jî, “and also”) must preserve all four generations explicitly.
2.5 The Charge to Preach the Word
| Candidate term | Weakness | Recommended strategy |
|---|---|---|
| Peyva Xwedê (“the word of God/the word”) | Risk of confusion with the distinct Johannine Logos-Christology title for Christ himself (cf. John 1:1, “the Word”) if the audience has encountered John’s Gospel in the same curriculum set | Adopted, with a translator note at 4:2 clarifying this denotes the apostolic gospel message/Scripture just described in 3:14-17, not a Christological title |
| Ragihandin (proclaim/preach, κηρύσσω) | None linguistically; risk is entirely situational — public gospel proclamation carries sharply different legal/safety consequences in Turkey, Iran, and Syria versus (more so) Iraqi Kurdistan | Adopted, with country-aware framing required in any accompanying ministry application material, per the baseline’s mission/evangelism doctrine notes |
| Rast Bikaranîna Peyva Rastiyê (periphrasis for ὀρθοτομέω, “rightly handling”) | No single Kurdish word conveys this precise metaphor (a craftsman cutting a straight line/road); a periphrastic construction is unavoidable | Adopted as a fixed periphrasis — must be used identically at every occurrence of 2:15 across all curriculum materials |
2.6 Apostasy and False Teachers in the Last Days
| Candidate term | Weakness | Recommended strategy |
|---|---|---|
| Rojên Dawî (“last days”) | The region has a richly developed, independent Islamic eschatological framework (Yawm al-Qiyāmah, al-Mahdi, al-Dajjāl) plus distinct Kurdish millenarian movement history; risk of being heard as an imminent political-apocalyptic countdown rather than NT inaugurated eschatology spanning the whole church age | Adopted with explicit anchoring — must be taught as the period beginning at Christ’s first coming, not a near-future signs-and-portents timetable |
| Xwedêperestî / Dirûvê Xwedêperestiyê (“godliness” / “form of godliness”) | Regional piety strongly privileges outward observance (visible prayer, fasting) as the primary marker of devotion; 3:5’s very point — form without power — could be missed if the term alone is used without contrast framing | Adopted, always paired with explicit contrast to inward, Spirit-empowered transformation |
| Efsane (“myths/fables,” 4:4) | Kurdish oral epic tradition (dengbêj bardic performance, Ehmedê Xanî’s Mem û Zîn) is a cherished cultural treasure; blanket negative framing risks being heard as disparaging Kurdish storytelling generally | Adopted with fencing — teaching material must clarify the referent is specifically theological fabrication presented as truth, not narrative art as such |
| Xapînok vs. Cadûger (“deceiver” options) | Cadûger (sorcerer) would import folk beliefs about jinn/literal magic foreign to Paul’s point about doctrinal fraud | Xapînok adopted; Cadûger rejected |
2.7 Assurance of Reward
| Candidate term | Weakness | Recommended strategy |
|---|---|---|
| Xuyabûn (“appearing,” ἐπιφάνεια) | Shares the baseline’s Critical incarnation/son_of_god collision profile: Yazidi belief in successive divine manifestations through holy human figures, and Sufi wahdat al-wujud, both risk assimilating Christ’s appearing(s) into a recurring pattern rather than a unique past incarnation and unrepeatable future return | Adopted, with mandatory disambiguation at every occurrence (first appearing/incarnation vs. second appearing/return) and explicit non-repeatability language |
| Tacê Adaletê (“crown of righteousness,” στέφανος) | Kurdish “tac” (crown) most naturally evokes royal/political kingship and entangles with the already-Critical political sensitivity around “Kingdom of God” and Kurdish statehood aspiration | Adopted with fencing — must be taught explicitly as an athletic victor’s-wreath image (a race prize, cf. 4:7’s race metaphor), not a royal or national crown, and as grace-enabled, not merit-earned |
| Dadgerê Adil / Dadgerî Kirin (“Righteous Judge” / “to judge,” 4:1, 4:8) | The attribution of universal judgment over “the living and the dead” to Christ Jesus is itself a divine-prerogative claim, resisted on tawhid grounds regionally | Adopted, flagged for mandatory theologian review at every occurrence, tied to the baseline Critical deity_of_christ doctrine |
| Xelat (“reward,” ἀποδίδωμι) | Risk of being read as salvation-by-merit if disconnected from its post-salvation ministry context | Adopted, always taught as reward for faithful service after salvation by grace, never as a means of earning salvation |
3. Missing Vocabulary vs. Crowded Semantic Neighborhoods
3.1 Genuinely Missing Vocabulary (no adequate native term exists; coinage/calque required)
These concepts have no existing Kurdish theological term at all — not even a compromised or risky one — and required fresh coinage for this curriculum:
| Concept | Gap | Solution |
|---|---|---|
| θεόπνευστος (God-breathed) | No existing Kurdish theological vocabulary distinguishes divine-inspiration-through-human-authorship from Islamic verbatim dictation | Native calque Xwedê-nefesandî, introduced with a mandatory first-use gloss |
| παραθήκη (deposit, entrusted content) | The only readily available word (emanet) belongs to a much broader, different Islamic doctrine | Native coinage Spartî from the existing verb spartin |
| ὀρθοτομέω (rightly handling/cutting straight) | No single-word Kurdish equivalent for this craftsman metaphor exists | Fixed periphrasis Rast Bikaranîna Peyva Rastiyê |
| ὑγιαίνουσα διδασκαλία (sound/healthy doctrine) as a technical compound | ”Healthy” (saxlem) and “teaching” (hîndarî) both exist independently but had not previously been combined as a fixed theological compound in Kurdish Christian usage | New fixed compound Hîndariya Saxlem, to be used identically at every occurrence across the curriculum |
3.2 Crowded Semantic Neighborhoods Requiring Fencing
Unlike the missing-vocabulary cases above, these terms are not gaps — Kurmanji has perfectly natural, well-established words — but each word is already the primary vocabulary of a distinct, powerful competing semantic field. Every occurrence needs explicit textual fencing (anchoring qualifiers, contrastive framing, or translator notes) to prevent default drift toward the competing field.
| Term | Competing field it is “crowded” by | Fencing required |
|---|---|---|
| Berxwedan (endurance/perseverance) | Kurdish political/armed resistance vocabulary (used across Turkey, Iraq, Iran, Syria) | Always pair with “for the gospel” / “in Christ” qualifier; never left bare |
| Çewisandin (persecuted) | Standard vocabulary for historical/ongoing state persecution of Kurds as an ethnic group | Always anchor to identification with Christ specifically; acknowledge but do not conflate with real ethnic-political persecution |
| Wek Goriyekê Hatin Rijandin (poured out as a sacrifice, 4:6) | “Gorî” is central to Kurdish nationalist martyrdom vocabulary (şehîd, fedayî, “canê xwe gorî kirin”) | Anchor explicitly to union with Christ’s self-giving; do not let it stand as unqualified martyrdom-language echoing political sacrifice |
| Esker (soldier, 2:3-4) | Must never be rendered peşmerge (Kurdish nationalist militia fighter) | Use only the neutral generic word; state explicitly that the image is metaphorical and non-political |
| Hilbijartin (election, 2:10 — reused from baseline) | Standard modern word for democratic elections | Retain baseline’s anchoring requirement: God’s sovereign choice, not a vote |
| Tacê Adaletê (crown of righteousness, 4:8) | Political-statehood resonance already flagged for “tac” via the Kingdom of God doctrine | Frame as athletic victor’s wreath, never royal/national symbol |
| Padîşahiya Xwedê / Rizgarî (Kingdom of God / salvation — reused from baseline, both recur in 2 Timothy 4) | Kurdish nationalist statehood aspiration and liberation-struggle vocabulary respectively | Retain baseline’s mandatory personal/spiritual anchoring at every occurrence; 4:18’s “heavenly kingdom” (padîşahiya ezmanî) qualifier must never be dropped |
| Evîn (love/agapē, 2:22) | Kurdish classical Sufi devotional poetry’s (Melayê Cizîrî, Ehmedê Xanî) lover-beloved mystical register | Anchor to Christ’s self-giving pattern of love, not romantic/mystical union |
| Xuyabûn (appearing, 1:10; 4:1, 4:8) | Yazidi successive divine-manifestation belief; Sufi wahdat al-wujud | Disambiguate first/second appearing; stress uniqueness/non-repeatability at every occurrence |
Key structural observation: Kurdish’s crowded neighborhoods are disproportionately drawn from a single source — twentieth/twenty-first-century Kurdish ethnic-political nationalist and liberation-struggle vocabulary (berxwedan, çewisandin, gorî, peşmerge-adjacent esker risk, hilbijartin, rizgarî, padîşahî) — far more than from Islamic theological vocabulary alone, which is the dominant collision source in most other regional languages in this project. 2 Timothy’s martial and endurance imagery (soldier, race, poured-out sacrifice, crown, persecution) makes this collision source unusually concentrated in this particular letter compared to Romans.
4. Transliteration vs. Paraphrase Decisions
4.1 Established Proper Names (transliteration retained, per baseline)
| English | Kurdish form | Basis |
|---|---|---|
| Jesus | Îsa | Baseline established form; retained |
| Christ/Messiah | Mesîh | Baseline established form; retained |
| Paul | Pawlos | Baseline established form; retained |
| David | Dawid | Baseline established form; retained |
| God | Xwedê | Baseline established form; retained |
4.2 New Proper Names Requiring a Transliteration Decision for 2 Timothy
2 Timothy’s opening address and closing greetings (1:1-5; 4:9-21) introduce a substantial number of proper names not previously addressed in the Romans baseline. These must be transliterated according to the same Kitêba Pîroz-aligned convention (adapt to Kurmanji phonology and Latin/Hawar orthography, do not borrow Arabic-script Sorani forms):
| English | Recommended Kurdish transliteration | Notes |
|---|---|---|
| Timothy | Timotêos | Recipient of the letter; consistent with Pawlos-style Greek-name adaptation |
| Lois | Lois | Unadapted; low collision risk, no natural Kurdish phonological conflict |
| Eunice | Eunîke | Adapted for Kurmanji pronunciation ease |
| Onesiphorus | Onêsîforos | Retain full form; avoid shortening that could obscure identity across cross-references |
| Hymenaeus | Hîmenayos | Named false teacher (2:17); must remain clearly identifiable as a specific historical individual, not a generic “heretic” label |
| Philetus | Filêtos | Named alongside Hymenaeus (2:17) |
| Demas | Dêmas | Named as one who deserted Paul (4:10); do not soften or generalize |
| Crescens | Kreskens | 4:10 |
| Titus | Tîtos | 4:10; note: distinct from the epistle “Titus” if that book is later added to this curriculum — same form should be reused |
| Luke | Lûqa | 4:11; if Luke-Acts curriculum exists elsewhere, confirm this matches that rendering |
| Mark | Marqos | 4:11 |
| Tychicus | Tîkîkos | 4:12 |
| Carpus | Karpos | 4:13 |
| Alexander | Îskender or Aleksander | 4:14; recommend Aleksander (closer to Greek) over Îskender, which in regional usage more often specifically evokes Alexander the Great/Islamic Dhul-Qarnayn associations — a minor but avoidable collision |
| Prisca (Priscilla) | Priska | 4:19 |
| Aquila | Akwîla | 4:19 |
| Erastus | Erastos | 4:20 |
| Trophimus | Trofîmos | 4:20 |
| Eubulus | Ewbûlos | 4:21 |
| Pudens | Pudens | 4:21 |
| Linus | Lînos | 4:21 |
| Claudia | Klawdiya | 4:21 |
| Miletus | Mîletos | 4:20; place name |
| Troas | Troas | 4:13; place name |
| Galatia | Galatya | 4:10; place name |
| Dalmatia | Dalmatya | 4:10; place name |
| Ephesus | Efesus | 1:18, 4:12; place name — confirm alignment with any existing Acts/Ephesians curriculum rendering already in the broader project |
| Crete (implied background, not in 2 Tim but relevant to Pastorals set) | Girît | For consistency if Titus is added later |
General rule adopted: all Greek/Latin proper names not already fixed by the Romans baseline should be transliterated by direct phonological adaptation into Kurmanji spelling conventions (final -os/-us endings generally preserved as -os), not paraphrased or replaced with functional descriptions. These names carry no doctrinal risk in themselves; the only risk is inconsistency across documents, which the recommendations above are designed to prevent.
4.3 Terms Deliberately Calqued Rather Than Transliterated or Borrowed
| Term | Why calque over transliteration/loanword |
|---|---|
| Xwedê-nefesandî (God-breathed) | A transliteration of θεόπνευστος would be meaningless to readers; a loanword (îlham-based) would import the wrong doctrine. A calque preserves the compound imagery (“breathed by God”) transparently. |
| Spartî / Spartin (deposit/entrust) | Transliterating παραθήκη would be opaque; the existing loanword (emanet) imports the wrong doctrine. A native coinage from an existing verb root is safest. |
| Hîndariya Saxlem (sound doctrine) | A calque preserves Paul’s own body-health metaphor, which is doctrinally load-bearing (the contrast with “spreading like gangrene,” 2:17) and would be lost under a generic word for “doctrine” alone. |
4.4 Terms Deliberately Kept as Direct Transliteration/Loan Rather than Paraphrased
| Term | Why transliteration/retention over paraphrase |
|---|---|
| Mesîh, Îsa, Xwedê | Baseline-established; changing to a paraphrase at this stage would break cross-curriculum consistency, the single highest priority per the baseline’s Theological Consistency Rules |
| Şeytan (Satan/devil, 2:26) | Already a shared, cross-traditionally recognized proper name across regional religious frameworks; paraphrasing (e.g., “the evil one”) would lose the specific personal identity |
| Aba (Abba, if it recurs — not present in 2 Timothy but relevant for cross-document consistency) | N/A in this letter; noted only to confirm no contradiction if referenced |
5. Ranked List of This Letter’s Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × likelihood of misreading given Kurdish cultural/political/religious context). All entries below require human theologian review per the baseline’s escalation rules, unless otherwise marked.
-
Berxwedan (endurance/perseverance, 2:10, 2:12) — Critical. The single highest risk in this letter: Kurdish’s only natural word for sustained steadfastness under pressure is also the nation’s foundational political-resistance vocabulary. Left unanchored, 2 Timothy’s call to gospel endurance could be heard as, or deliberately reframed as, coded political speech — in either direction (defusing genuine political meaning theologically, or smuggling political meaning into “safe” religious material).
-
Wek Goriyekê Hatin Rijandin (poured out as a sacrifice, 4:6) — Critical. Paul’s death-anticipation language sits directly on top of the Kurdish martyrdom-tradition vocabulary (gorî, şehîd, fedayî). Misapplied, this passage could be read as endorsing or romanticizing political martyrdom rather than describing union with Christ’s unique self-giving.
-
Xuyabûn (appearing, 1:10; 4:1, 4:8) — Critical. Carries the same collision profile as the baseline’s incarnation/sonship entries, but here applied twice (past incarnation, future return) in a single short letter, doubling the opportunity for Yazidi-manifestation or Sufi wahdat-al-wujud over-assimilation if the two senses are not carefully distinguished at each occurrence.
-
Çewisandin (persecuted, 3:12) — Critical. Real, ongoing, differently-severe ethnic-political persecution across the four host states makes this term emotionally loaded in a way most theological vocabulary is not; conflating Paul’s Christ-centered persecution with generalized ethnic suffering (or vice versa, dismissing real ethnic suffering by over-spiritualizing the term) are both live risks.
-
Dadgerî Kirin / Dadgerê Adil (Christ judging the living and the dead, 4:1, 4:8) — Critical. A direct, unambiguous deity claim for Christ, the paradigm shirk-objection under regional tawhid theology; must never be softened to an advisory or merely evaluative sense.
-
Xwedê-nefesandî (God-breathed, 3:16) — Critical. As a brand-new neologism, this term carries zero prior semantic weight for readers — an asset against wrong association, but also a liability: without a first-use gloss, readers may default to interpreting it through the far more familiar îlham/wahy framework anyway, simply because that is the only nearby existing category.
-
Rojên Dawî (last days, 3:1) — High. Risk of collapsing NT inaugurated (whole-church-age) eschatology into the region’s much more vivid, imminent-signs Islamic apocalyptic framework (Qiyāmah, al-Mahdi, al-Dajjāl) or into Kurdish millenarian political movements.
-
Tacê Adaletê (crown of righteousness, 4:8) — High. The crown/kingdom political-statehood entanglement already flagged for baseline’s Kingdom of God doctrine recurs here in miniature; readers primed by that earlier caution may over-correct by draining the image of all reward-significance, or under-correct by hearing a national/messianic-king overtone.
-
Esker (soldier, 2:3-4) — High. A single wrong translator choice (rendering as peşmerge) would be a severe, easily-avoidable error; even with the correct neutral term chosen, contextual material must work actively to prevent readers from supplying the more vivid, culturally dominant peşmerge image unprompted.
-
Spartî (deposit, 1:12, 1:14; 2:2) — High. As with Xwedê-nefesandî, a neologism’s safety depends entirely on consistent glossing; without it, readers may reach for the readily available emanet and import its much broader Qur’anic trusteeship doctrine informally, even if the official curriculum text avoids the word.
-
Rabûn Jixwe Qewimiye — tê Înkar Kirin (resurrection “already occurred,” 2:18) — High. A double-negation risk: the phrase describes a false teaching being refuted, but a careless reading of the Kurdish sentence structure could be misheard as the text affirming an already-occurred resurrection rather than reporting and condemning that claim. Sentence-level clarity (not just lexical choice) is required here.
-
Hilbijartin (election, 2:10) — High (reused baseline risk, elevated by repetition here). Occurs in immediate proximity to berxwedan (endurance) and gorî-adjacent language in the same short unit of 2:10-12, compounding the risk that the whole passage is read through a political-nationalist lens (chosen people enduring toward liberation) rather than the intended personal-soteriological one.
-
Efsane (myths/fables, 4:4) — Medium-High. Lower doctrinal stakes than the items above, but a real risk of collateral cultural harm: teaching material that does not fence this term carefully could be heard as disparaging the dengbêj oral-epic tradition central to Kurdish cultural identity, generating unnecessary resistance to the passage’s actual (and narrower) point.
6. Full-Chapter Coverage Confirmation
| Chapter | New vocabulary / gap analysis contributed |
|---|---|
| 2 Timothy 1 | Deposit/entrust (Spartî), guard (Parastin), spirit of fear vs. Holy Spirit distinction, be-ashamed honor-shame dynamics, gift/charisma, mercy-as-asset, appearing (Xuyabûn) first occurrence |
| 2 Timothy 2 | Faithful transmission chain (Spartin, Kesên Pêbawer), soldier/athlete/farmer metaphors (Esker fencing), endurance (Berxwedan) and election (Hilbijartin) co-occurrence risk, resurrection-denial case study, love/agapē (Evîn) fencing |
| 2 Timothy 3 (incl. core passage 3:14–4:5) | Last days (Rojên Dawî), godliness/form of godliness, deceivers (Xapînok), Scripture/sacred writings/God-breathed/sufficiency cluster — the letter’s densest doctrinal core |
| 2 Timothy 4 | Charge to preach (Ragihandin, Peyva Xwedê, Rightly Handling), judge/righteous Judge (deity claim), crown of righteousness, poured-out sacrifice, race/fight metaphors, rescued vs. salvation distinction, full proper-name transliteration set (§4.2) |
No chapter of 2 Timothy is without load-bearing linguistic-gap content; full-book coverage for this analysis is confirmed complete.
This document extends but does not alter any term already fixed in translation_memory.json or bible_term_registry.json. All strategies recorded here must be reflected in the version-incremented translation memory before Phase 2 segment translation of 2 Timothy begins.