James — Linguistic Gap Analysis

Phase 1, Step 8 — TRI Bible Study Translation Pipeline

Destination language: Kurdish (Kurmanji dialect, Latin/Hawar script) Curriculum: James, chapters 1–5 Core passage: James 2:14–26 (Faith and Works) Inputs consulted: translation_memory.json (Romans baseline), bible_term_registry.json (Romans baseline + James additions), 08_core_glossary.md Status: Full-book coverage verified — every chapter (1–5) reviewed for vocabulary gaps; no chapter is silently skipped.

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0. Purpose and Method

This analysis identifies where Kurmanji Kurdish (a) lacks adequate vocabulary for James’s theological content, (b) has vocabulary that is available but sits in a “crowded semantic neighborhood” already occupied by Sufi, Yazidi, tribal, or nationalist-political meanings requiring deliberate fencing, and (c) requires a transliteration-versus-paraphrase decision. It concludes with a ranked list of the letter’s highest-risk ambiguities for theologian triage ahead of Phase 2.

The Romans baseline already established the following recurring collision categories for Kurdish: (1) Sufi hierarchical/mystical vocabulary (keramet, pîr, kamil, wahdat al-wujud, hikmet); (2) Kurdish nationalist-political vocabulary (rizgarî, azadî, berxwedan, xebat, hilbijartin); (3) mainstream Sunni tawhid/finality doctrines (shahada, khatam al-anbiya, crucifixion denial); (4) Yazidi doctrines (kiras guhertin/reincarnation, successive divine manifestation); (5) tribal/aşîret social structures (lineage, oath, elder authority). James’s vocabulary intersects with all five categories, and adds two new pressure points not prominent in Romans: the demonic/jinn boundary and sacramental-liturgical vocabulary (from the region’s ancient Assyrian/Chaldean/Syriac Christian heritage).

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1. Doctrine Vocabulary Matrix

1.1 Faith and Works

Element	Detail
Available terms	Îman (faith, baseline); Kar (deed/work); Xebat (deed/work, politically loaded)
Weaknesses	Kurdish has no native word for “work/deed” that is fully ideologically neutral — Xebat, the most natural everyday choice, is saturated with liberation-struggle meaning (Xebat newspaper; “xebata rizgariya Kurdistanê”). Placed beside Rizgarî (save), a Xebat-based rendering of James 2:14 (“can that faith save him?” / “faith without works is dead”) would read as a nationalist political slogan rather than a soteriological argument.
Recommended strategy	Use plain “Kar” for erga throughout, never Xebat. Reserve “Xebat” as a permanently forbidden substitution, parallel to the baseline’s Namûs prohibition for law.

1.2 Justification (Faith and Works)

Element	Detail
Available terms	”Wek adil hatin hesibandin” (baseline forensic compound, Romans); no separate Kurdish vocabulary exists for a distinct “demonstrative/vindication” sense of dikaioō.
Weaknesses	Kurdish, like most target languages, has only one natural rendering path for dikaioō, and it was built for Paul’s forensic-declaration sense. James’s use in 2:21, 2:24 is demonstrative (shown-to-be-righteous by evidence), not a second event of forensic declaration. Reusing the identical phrase without commentary risks the strong appearance that James contradicts Romans 3:28 in Kurdish exactly as sharply as a naive reading risks in English.
Recommended strategy	Reuse the baseline compound exactly (cross-document consistency is non-negotiable since it is the same Greek verb) but attach a mandatory theologian-authored harmonization note at every James occurrence (2:21, 2:24, 2:25) explaining the demonstrative sense. Do not create a second Kurdish phrase — that would manufacture inconsistency where none should exist in the source.

1.3 Trials and the Testing of Faith

Element	Detail
Available terms	Ceribandin (trial/temptation, single root); Berxwedan (endurance); Temam / Bêkêmasî (perfect/complete); Du-dilî (double-minded)
Weaknesses	(a) Ceribandin must carry both “external trial” and “internal temptation” senses to preserve James’s wordplay (1:2 vs 1:13-14) — a single term is actually the correct solution here, but risks losing the distinction of source (God permits trial; God never sends temptation) if not taught explicitly. (b) Berxwedan is saturated with contemporary Kurdish armed/political resistance meaning (Berxwedana Kobanê); it is the endurance-doctrine’s single greatest terminological risk. (c) “Kamil,” the natural word for “perfect,” is contaminated by Sufi al-insan al-kamil doctrine.
Recommended strategy	Ceribandin retained as single term with an explicit dual-sense teaching note at 1:2-4 and 1:13-14. Berxwedan retained (no safer native alternative exists) but requires the same explicit spiritual-not-political anchoring note the baseline mandates for rizgarî, at every occurrence (1:3, 1:4, 1:12, 5:11). Kamil permanently rejected in favor of Temam/Bêkêmasî.

1.4 Wisdom from Above

Element	Detail
Available terms	Hikmet (wisdom); Hikmeta ji jor / hikmeta dinyayî / hikmeta ji ruhên xerab (the four-way contrast)
Weaknesses	Hikmet is the standard regional wisdom-word but is heavily associated with Sufi mystical-gnosis literature (Naqshbandi heritage strong among Kurds), where wisdom is an esoteric attainment of advanced spiritual masters through mystical discipline. James’s wisdom is a practical, moral, relationally-tested gift freely available to any believer who simply asks (1:5) — the opposite access model. No unloaded native alternative exists; coining a novel term would isolate this doctrine from the wider Kurdish theological vocabulary already in circulation.
Recommended strategy	Retain Hikmet but require an explicit distinguishing note at first introduction (1:5) contrasting free, ask-and-receive access against elite mystical attainment. Retain the four-way contrast compound as a single theologian-reviewed unit (3:15, 3:17) rather than reviewing each qualifier separately, since all four modify the same contested noun.

1.5 Favoritism and the Poor

Element	Detail
Available terms	Belengaz (poor); Dewlemend (rich); Rûgirtina Kesan (favoritism); Dilovanî / Dadgerî (mercy/judgment); Jinebî / Sêwî (widow/orphan)
Weaknesses	(a) “Feqîr,” the more colloquial word for poor, denotes a Qur’anic-madrasa student or Sufi mendicant with an elevated religious-poverty status — nearly the opposite of James’s plain economic destitution. (b) “Alîgirî,” the more idiomatic word for favoritism, denotes political-factional bias (KDP/PUK-type rivalry) in contemporary usage, risking the doctrine being heard as a caution against party politics rather than economic partiality within the church.
Recommended strategy	Belengaz over Feqîr; Rûgirtina Kesan (literal calque) over Alîgirî, in both cases permanently. Widow/orphan vocabulary is a genuine asset (matches aşîret customary obligation) and needs no fencing.

1.6 Taming the Tongue

Element	Detail
Available terms	Ziman (tongue/language); Gem (bridle); Pesindan / Nifir (blessing/curse); Agir (fire)
Weaknesses	(a) Ziman also means “language,” and carries strong emotional resonance from the decades-long Kurdish language-rights struggle across Turkey, Syria, and Iran — a cultural/emotional undertone, not a doctrinal distortion, since surrounding context (bit, fire, poison) reliably disambiguates toward “organ of speech.” (b) “Bereket,” the more natural word for blessing, denotes transferable holy power (baraka) flowing through holy persons/objects/shrines in regional folk-Islamic and Sufi practice — a different concept from James’s point about a mouth producing two contrary outputs.
Recommended strategy	Retain Ziman with context reliably disambiguating; flag for curriculum writers as a cultural-resonance note rather than a doctrinal fence. Bereket permanently rejected for blessing in favor of Pesindan. Gem is a genuine positive asset (Kurdish equestrian tradition) requiring no fencing.

1.7 Worldliness versus Friendship with God

Element	Detail
Available terms	Dinya / Cîhan (world); Hevaltiya Dinyayê (friendship with the world); Xwe-nizmkirin (humility); Şeytan (devil); Dîn (religion)
Weaknesses	(a) Dîn regionally functions as shorthand for Islam specifically (“dîn û îman”), risking the importation of an entire religious-legal-social system where James (1:26-27) intends a narrow, practice-focused sense (caring for orphans/widows, moral self-restraint). (b) Hevaltî’s “comrade” political resonance (the standard leftist/nationalist address “heval”) risks 4:4’s worldliness doctrine being misheard as a caution against political solidarity/activism specifically. (c) “Nefsbiçûk,” the more natural humility compound, imports Sufi nafs-mortification asceticism. (d) Dinya taps the Islamic dinya/axiret (this-world/afterlife) dualism, a partial asset for transience but risks importing the fuller Islamic eschatological framework.
Recommended strategy	Dîn retained but paired with a qualifying phrase (“perestina rast,” true worship/devotion) at 1:26-27 rather than left bare. Hevaltiya Dinyayê retained (no unloaded native alternative for “friendship” exists) but requires the same explicit anchoring the doctrine’s own name in the curriculum already flags — worldliness is about values/desires, not political affiliation. Xwe-nizmkirin over Nefsbiçûk, permanently. Dinya/Cîhan retained with contextual narrowing rather than wholesale rejection, since a claim of full non-overlap would be unrealistic.

1.8 Prayer and Healing

Element	Detail
Available terms	Dua ya bi Îman (prayer of faith); Rizgar Kirin (save/heal, dual sense); Bi Zeytê Şeht Kirin (anointing with oil)
Weaknesses	(a) Sōzō’s dual save/heal semantic range at 5:15 risks either diluting the Critical spiritual-salvation anchoring of Rizgarî established in the baseline, or conversely under-communicating that literal physical healing is genuinely in view. (b) Anointing with oil risks assimilation to Sufi/Yazidi shrine-oil baraka healing practice, where oil itself is a vehicle of transferable holy power.
Recommended strategy	At 5:15, explicit contextual glossing is required each time to clarify “heal the sick body” is meant, without detaching the term from its Critical spiritual root. Anointing must be taught, at every occurrence, as an accompanying sign of faith-filled prayer — the text itself attributes the healing to “the prayer of faith,” not the oil — never as a healing substance in itself.

1.9 Patience and the Lord’s Return

Element	Detail
Available terms	Bihnfirehî (patience); Hatina Xudan (coming of the Lord); Xudanê Hêzên Ezmanî (Lord of Sabaoth); Eyûb (Job); Sond (oath)
Weaknesses	(a) Hatina Xudan collides with a specific, detailed, widely-taught mainstream Sunni eschatological doctrine of Jesus’s return as a subordinate, non-divine prophet subordinate to the Mahdi — an existing, fully-formed alternative narrative, not a vague gap. (b) “Sebir,” the natural Islamic patience-virtue loanword, would import a general submission-to-fate register rather than James’s active, hope-filled waiting for a specific promised event. (c) Xudanê Hêzên Ezmanî sits close to the region’s own martial vocabulary (şer, berxwedan, xebat) given lived experience of the Kurdish liberation struggle and regional wars.
Recommended strategy	Hatina Xudan retained (built on the mandatory Xudan root) but requires the same Critical-tier mandatory theologian teaching note as the baseline’s messianic_promise and lordship_of_christ doctrines, taught explicitly against the Isa/Mahdi/Dajjal narrative. Bihnfirehî (native idiom) over Sebir, permanently. Xudanê Hêzên Ezmanî requires an explicit note that this is God’s sovereign moral authority vindicating the oppressed poor economically (5:4’s specific context), never endorsement of or comparison to any earthly military-political struggle. Eyûb and Sond are genuine positive assets requiring no fencing, only anchoring to keep James’s actual point (integrity over oath-taking; patience under specific promised hope) from being submerged beneath the resonance.

1.10 Confession and Restoration

Element	Detail
Available terms	Îtîraf Kirin (confess); Rihspiyên Dêr (elders); rêderketî vegerandin (turn back the wanderer)
Weaknesses	(a) Îtîraf is the standard word for confession generally, including legal/criminal confession and — given the region’s ancient Assyrian/Chaldean/Syriac Christian heritage already noted in the baseline’s church entry — formal, priest-administered sacramental confession in liturgical traditions physically present in parts of Kurdistan. James’s mutual, peer-to-peer confession among ordinary believers (5:16) is a different model. (b) “Rihspî” (white-beard), the natural word for elder, carries hereditary tribal clan-mediation authority not present in the NT’s spiritually-qualified, non-hereditary pastoral office — the same aşîret-import pattern the baseline already documents for adoption and covenant.
Recommended strategy	Îtîraf Kirin retained (no unloaded native alternative exists) with a mandatory teaching note distinguishing mutual peer confession from sacramental/hierarchical confession. Rihspî never used bare — always qualified “Rihspiyên Dêr” (elders of the church) to block hereditary-tribal-authority import.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods (Fencing Requirements)

2.1 Genuinely Missing Vocabulary (no adequate native term exists; best available option adopted with mandatory teaching note)

Gap	Best available Kurdish option	Why nothing better exists
A neutral word for “good deed/work” untainted by political struggle	Kar	Xebat is the only fully idiomatic alternative and is disqualified; Kar is safe but slightly flatter/plainer than James’s rhetorical weight — acceptable trade-off.
A wisdom-term untainted by Sufi mystical-attainment associations	Hikmet (with fencing note)	No unloaded native synonym for “wisdom” carries sufficient theological register; coining a novel word would orphan this doctrine from existing Kurdish Christian usage.
A “perfect/complete” term untainted by Sufi al-insan al-kamil	Temam / Bêkêmasî	Kamil is the single most natural word and is disqualified; the chosen compound is serviceable but less lexically rich — acceptable trade-off, flagged as [NEW] pending theologian sign-off.
A demon-vocabulary term untainted by Islamic jinn cosmology	Ruhên Xerab (evil spirits)	Cin is the only fully native, idiomatic option and imports a distinct moral-variability/possession-exorcism folk framework; Ruhên Xerab is a safe descriptive compound requiring book-wide consistency enforcement.

2.2 Crowded Semantic Neighborhoods Requiring Active Fencing

These are cases where Kurdish vocabulary is abundant but every available option already carries a strong, specific competing association that must be actively fenced off in teaching material, not merely noted in passing.

Kurdish term/root	Competing occupants of the semantic space	Fencing required
Rizgarî / Rizgar kirin	Kurdish political-nationalist liberation (all four host states)	Never left unanchored; every occurrence paired with explicit personal/spiritual framing — intensified in James 2:14 by direct proximity to “Kar” (works), risking nationalist-slogan syntax if either term drifts.
Berxwedan	Armed/political resistance (Berxwedana Kobanê)	Explicit spiritual-not-political anchoring note at every occurrence (1:3, 1:4, 1:12, 5:11), parallel treatment to rizgarî.
Şerîeta Azadiyê (law of liberty)	Compounds rizgarî’s own nationalist companion term azadî directly onto the mandatory Şerîeta root	Highest lexical density of nationalist vocabulary in the whole book; requires the same anchoring discipline as rizgarî at every occurrence (1:25, 2:12).
Hikmet	Sufi mystical gnosis/esoteric attainment (Naqshbandi heritage)	Distinguishing note on free, ask-and-receive access vs. elite mystical attainment, at first occurrence and at the four-way wisdom contrast (3:15, 3:17).
Kamil (rejected) / Temam-Bêkêmasî (adopted)	Sufi al-insan al-kamil (“Perfect/Complete Human”)	Permanent substitution; Kamil is a forbidden term for this doctrine across the whole book.
Feqîr (rejected) / Belengaz (adopted)	Qur’anic-madrasa student / Sufi mendicant holy-poverty status	Permanent substitution.
Alîgirî (rejected) / Rûgirtina Kesan (adopted)	Political-factional bias (KDP/PUK-type rivalry)	Permanent substitution.
Bereket (rejected) / Pesindan (adopted)	Transferable holy power (baraka) at shrines/holy persons	Permanent substitution for “blessing” in the tongue passage.
Cin (rejected) / Ruhên Xerab (adopted)	Islamic jinn cosmology (moral variability, possession/exorcism)	Permanent substitution; single book-wide convention requiring theologian sign-off before Phase 2.
Nefsbiçûk (rejected) / Xwe-nizmkirin (adopted)	Sufi nafs-mortification ascetic discipline	Permanent substitution.
Dîn	Islam specifically as a shorthand (“dîn û îman”)	Qualifying phrase required at 1:26-27 rather than bare use.
Hevaltî / Hevaltiya Dinyayê	Leftist/nationalist “comrade” political solidarity register	Anchoring note that worldliness concerns values/desires generally, not political affiliation.
Rihspî	Tribal hereditary clan-elder authority (aşîret)	Never used bare; always “Rihspiyên Dêr.”
Îtîraf Kirin	Sacramental/priest-administered confession (regional Assyrian/Chaldean/Syriac liturgical heritage)	Mandatory teaching note distinguishing mutual peer confession from sacramental rite.
Sebir (rejected) / Bihnfirehî (adopted)	General Islamic pious-submission-to-fate patience virtue	Permanent preference for the native idiom, though not a full elimination of overlap.
Xwedê yek e	Islamic shahada / tawhid confession	Mandatory theologian-authored teaching note at every occurrence (2:19) — the verse text itself must remain literal and unsoftened even though its plain reading overlaps almost exactly with the shahada.
Hatina Xudan	Detailed mainstream Sunni doctrine of Jesus’s subordinate eschatological return (defeats al-Dajjal, prays behind the Mahdi)	Mandatory teaching note contrasting this specific existing alternative narrative at every occurrence (5:7-8).

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Abraham	Transliterate: Îbrahîm (baseline form)	Shared, revered figure across Sunni Islam, Alevism, Yarsanism; established Kurdish Bible usage.
Isaac (James 2:21)	Transliterate plainly, do not paraphrase or soften	The son’s identity (Isaac, not Ishmael per Qur’an 37:99-113/Eid al-Adha tradition) is a Critical, specific point of intentional divergence that must be addressed directly by the curriculum, never obscured through paraphrase or omission.
Rahab the prostitute	Paraphrase plainly: “Rahab a Leşfiroş,” no euphemism	James’s rhetorical point depends on the social/moral scandal of the second example; euphemizing would blunt the argument. Register sensitivity belongs in oral delivery guidance, not in the base translation.
Job	Transliterate: Eyûb (established form, matches Qur’anic Ayyub)	Positive shared-figure asset; no paraphrase needed.
”God is one” (2:19)	Translate literally and fully, do not paraphrase toward a softer or more elaborated phrase	Any paraphrase attempting to pre-empt the shahada overlap (e.g. adding qualifiers into the verse text itself) would misrepresent what James actually wrote; the fencing belongs in the accompanying teaching note, not in the verse rendering.
Parousia / “coming of the Lord”	Paraphrase as compound: Hatina Xudan (built on Xudan root), not a transliteration of parousia	No Kurdish transliteration tradition exists for this Greek term; the compound approach matches the baseline’s existing pattern for building theological compounds on the Xudan root.
Abba-style intimacy terms	Not present in James; no action needed	Noted for completeness — James does not use “Abba,” so the baseline’s transliteration precedent does not apply to this book.
Amîn / Hallelûya-style transliterated proper theological nouns	Not present as new items in James	No new transliterated theological interjections introduced beyond the baseline’s existing list.
”Lord of Sabaoth”	Paraphrase, not transliterate: Xudanê Hêzên Ezmanî	Transliterating “Sabaoth” would produce an opaque, meaningless loanword for Kurdish readers; the descriptive compound preserves the military-royal sense while remaining built on the mandatory Xudan root.
Synagogue (2:2)	Paraphrase descriptively: Civîna Wan (“their assembly”), not transliterate “sînagog”	A bare transliteration risks implying a distinct, separate Jewish institution rather than James’s own Jewish-Christian congregation; paraphrase with an explanatory note on original audience is safer.

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4. Ranked List of Highest-Risk Ambiguities in James

Ranked by combined severity (doctrinal centrality × likelihood of misreading) for theologian triage priority ahead of Phase 2 segment translation.

1. δικαιόω / “justified” (James 2:21, 2:24, 2:25) — Critical. Reusing the Romans forensic compound for James’s demonstrative sense is mandatory for consistency but is the single highest-risk item in the book: without an explicit, standing harmonization note, a Kurdish reader moving between Romans and James curricula will encounter what reads as a flat contradiction on the most important soteriological question in both letters, at the exact place (Romans 3:28 vs. James 2:24) that has generated centuries of debate even among specialists reading the Greek directly.

2. εἷς θεός / “God is one” (2:19) — Critical. Near-verbatim overlap with the shahada/tawhid confession creates a live risk of the verse being lifted out of context and cited approvingly as Scripture affirming bare creedal monotheism as sufficient — the exact opposite of James’s rhetorical point that even demons hold this correct information without benefit.

3. ἔργα / “works” (2:14-26, 1:25, 3:13) — Critical. The choice between Kar and the disqualified Xebat is not stylistic but determines whether the entire chapter 2 argument reads as theology or as coded nationalist political rhetoric, especially where “works” sits in the same sentence as “Rizgarî” (2:14).

4. παρουσία / “coming of the Lord” (5:7-8) — Critical. Collides with a fully-developed, widely-taught mainstream Sunni alternative eschatological narrative (Isa’s subordinate return, defeat of al-Dajjal, prayer behind the Mahdi) that many readers will already hold as their default mental model; silence on this point risks syncretistic assimilation rather than active resistance to the substitution.

5. νόμος ἐλευθερίας / “law of liberty” (1:25, 2:12) — Critical. The single most nationalist-vocabulary-dense phrase in the letter, compounding the mandatory Şerîeta root with azadî, rizgarî’s own flagged companion term; requires the same relentless anchoring discipline as salvation itself.

6. τέλειος / “perfect, complete” (1:4, 1:17, 1:25, 2:22, 3:2) — Critical. The natural word Kamil is disqualified due to Sufi al-insan al-kamil doctrine; the adopted substitute must be enforced with zero exceptions across five occurrences spanning three different doctrines (trials, faith-and-works, tongue).

7. ὑπομονή / “endurance” (1:3, 1:4, 1:12, 5:11) — High. Berxwedan’s contemporary political-resistance resonance is arguably even more emotionally loaded for a Kurdish audience than rizgarî itself, given its direct connection to a specific, recent, widely-covered military event (Kobanê); requires equally deliberate anchoring at every occurrence.

8. σοφία / “wisdom” and its four-way contrast (1:5; 3:15, 3:17) — High. Hikmet’s Sufi mystical-attainment associations risk relocating the doctrine’s entire access model (freely asked-for gift vs. elite esoteric achievement) in the reader’s mind; the four-qualifier contrast compounds this with the separate demon/ruhên xerab decision.

9. δαιμόνια / “demons” (2:19, 3:15) — High. The Cin-vs-Ruhên Xerab decision is not merely stylistic: Cin imports a folk-Islamic cosmology of morally variable, sometimes-believing spirit beings, which would blunt James’s point that even wholly malevolent, correctly-informed spiritual beings gain no benefit from bare theological correctness.

10. πρεσβύτεροι / “elders” (5:14) — High. The Rihspî tribal-elder mapping risks importing hereditary clan-mediation authority and informal customary judicial status into what the NT presents as a spiritually-qualified, non-hereditary pastoral office; compounds with the confession doctrine’s own sacramental-authority risk at 5:16.

11. ἐξομολογέομαι / “confess” (5:16) — High. The regional presence of actual, practiced sacramental confession (Assyrian/Chaldean/Syriac heritage) makes this a live, not merely theoretical, competing model for Kurdish readers in a way most target languages in the broader batch would not face.

12. προσωπολημψία / “favoritism” (2:1, 2:9) and πτωχός / “poor” (throughout) — Medium-High. Both disqualified natural alternatives (Alîgirî, Feqîr) point in specific, well-established wrong directions (political factionalism; elevated religious mendicancy) rather than generic vagueness, making silent default usage by an untrained translator a real and specific risk, not a hypothetical one.

13. θρησκεία / “religion” (1:26-27) — High. Dîn’s regional narrowing toward “Islam specifically” risks the doctrine importing an entire external religious-social system where James intends a narrow, practice-defined category.

14. κύριος Σαβαώθ / “Lord of Sabaoth” (5:4) — High. Sits uncomfortably close to the book’s own accumulated martial-political vocabulary (berxwedan, şer, xebat-adjacent risk); requires explicit redirection to God’s moral authority over economic exploitation, not comparison to any earthly struggle.

15. φιλία τοῦ κόσμου / “friendship with the world” (4:4) — High. Hevaltî’s “comrade” political-solidarity resonance risks this doctrine — the curriculum’s own named category “Worldliness versus Friendship with God” — being misheard as caution against political activism rather than the broader biblical category of worldly desire.

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5. Summary for Phase 2 Handoff

• Zero new Critical/High terms may proceed to Phase 2 without theologian sign-off, per the priority list already established in 08_core_glossary.md §“Recommended Priority Order,” cross-referenced against the ranked ambiguities above.
• All disqualified terms (Xebat, Kamil, Feqîr, Alîgirî, Bereket, Cin, Nefsbiçûk, Sebir) must be added to the James-specific forbidden-substitution list, structurally parallel to the baseline’s existing Namûs/Pakkirin/Adaleta-ku-tê-bidestxistin prohibitions, before any Phase 2 segment translation begins.
• Cross-document consistency is mandatory for justification, imputed righteousness, salvation, faith, grace, sin, lord, God, Jesus, and Messiah — these must render identically to the Romans baseline with zero deviation, the harmonization notes being the mechanism for resolving apparent tension, never a change in the underlying Kurdish term.