Linguistic Gap Analysis
Linguistic Gap Analysis: Revelation (Kurdish / Kurmanji)
Purpose and Scope
This document executes Phase 1 Step 8 for the Revelation curriculum, extending the Romans baseline Language Package to the destination-language demands of apocalyptic literature. It does not renegotiate any baseline (Romans) term or any term already fixed in analysis/08_core_glossary.md / assets/bible_term_registry.json; it analyzes the linguistic terrain those decisions were made in: where Kurmanji has ready vocabulary, where it has none, where existing vocabulary is dangerously crowded by competing meanings, and which transliteration/paraphrase strategy each load-bearing term requires.
Four outputs are required:
- Doctrine Vocabulary Matrix — for each of the nine curriculum doctrines, the available Kurdish terms, their weaknesses, and the recommended handling strategy.
- Missing Vocabulary vs. Crowded Semantic Neighborhoods — a fencing plan for terms that are either linguistically absent (requiring coinage/compound) or linguistically present but overloaded by competing regional meanings (requiring hard contextual boundaries).
- Transliteration vs. Paraphrase Decisions — a rationale table for every term where this choice was non-obvious.
- Ranked List of Highest-Risk Ambiguities — the terms in this book most likely to be mistranslated or misheard, ordered by consequence.
All Kurdish renderings below match assets/bible_term_registry.json and analysis/08_core_glossary.md exactly. This document explains and justifies those choices at the linguistic-systems level; it introduces no new terms and overrides nothing.
Part 1 — Doctrine Vocabulary Matrix
| Doctrine | Available Kurdish Terms | Weaknesses of Available Vocabulary | Recommended Strategy |
|---|---|---|---|
| The Return and Reign of Christ | Xudan (Lord), Mesîh, Padîşahiya Xwedê, Kurê Mirov, Were Xudan Îsa! | Kurdish has no native single word for a personal, visible, bodily second coming distinct from a first arrival; “hatin” (to come) is generic and does not by itself carry eschatological finality. “Padîşah” (king/monarch) vocabulary is historically loaded with Ottoman/Persian/Ba’athist monarchical associations that can either overdignify or delegitimize the concept depending on the listener’s politics. | Use compound, explicitly qualified phrases (“vegera Mesîh a duyemîn” — the second return of the Messiah) rather than relying on “hatin” alone; pair every kingship title with explicit “ne siyasî, ne dinyayî” (not political, not worldly) framing at first occurrence in each teaching unit, reusing the baseline Kingdom-of-God anchoring convention. |
| The Sovereignty of God over History | Xwedê, Xudanê Her Tiştî (Almighty), Alfa û Omega, Rêveberiya Xwedê (baseline providence), Mor/Morkirî (seal) | Kurdish’s strongest indigenous vocabulary field for “history’s course” is qedar/qeder (fate/destiny), an Islamic-theology-freighted term implying impersonal predetermination; the seal/scroll/trumpet/bowl structuring devices have no native liturgical resonance and read as bare narrative props without teaching scaffolding. | Retain “Rêveberiya Xwedê” (personal governance) as the doctrinal anchor and never substitute “qeder”; treat seals/trumpets/bowls as a structural teaching unit (explained together as one unfolding sequence) rather than as three isolated vocabulary items. |
| Perseverance and Faithful Witness under Persecution | Şahid (witness), Tengasî/Tengasiya Mezin (tribulation), Serkeftî (overcomer), Îman (faith) | Kurdish’s richest available vocabulary for suffering-for-a-cause is already claimed by Kurdish nationalist and armed-struggle discourse (şehîd = martyr/fallen fighter; serkeftin = victory in the political/military sense); there is no neutral, theologically “clean” word for either concept. | Deliberate lexical separation: use “Şahid” (never “şehîd”) for the NT witness-concept, and always attach an explicit clause distinguishing it from political martyrdom in first-occurrence teaching notes; use “Serkeftî” but immediately anchor it to spiritual perseverance in Christ, following the same pattern the baseline uses for Rizgarî. |
| Judgment of the Wicked and Vindication of the Saints | Dadgehî (judgment), Gola Agir (lake of fire), Mirina Duyemîn (second death), Text Mezin ê Spî (great white throne) | Kurdish legal vocabulary (dadgehî, dadgeh = court) is drawn from modern secular/civil court systems and risks sounding bureaucratic/procedural rather than cosmic-final; there is no indigenous vocabulary distinguishing intermediate (Hadês) from final (Gola Agir) states of the dead — regional Islamic barzakh and Yazidi frameworks both differ structurally from this two-stage biblical picture. | Use “Dadgehî” but consistently pair with courtroom-transcending qualifiers (“dawî,” “hertim,” final/eternal) so it is not read as an appealable civil proceeding; maintain a strict three-way terminological fence between Hadês (intermediate), Kortala Bêbin (temporary demonic confinement), and Gola Agir (final judgment) — never let translators or teachers substitute one for another. |
| The New Heaven and New Earth | Nû (new/kainos), Orşelîma Nû, Çemê Ava Jiyanê, Dara Jiyanê, Êdî Nifir Nabe | Kurdish “nû” is semantically ambiguous between “new in time” (neos-like) and “new in kind” (kainos); without qualification it defaults to the former, implying simple replacement rather than renewal/transformation of the same creation. | Where “kainos” is theologically load-bearing (21:1, 21:5), supply an explicit teaching gloss (“ne guhertina bi tiştekî din ve, lê nûkirina heman afirandinê” — not replacement with something else, but the renewal of the same creation) rather than relying on the bare adjective to carry that distinction. |
| The Church as Bride of Christ | Bûk (bride), Şahiya Zewaca Berx (marriage supper), Ruh û Bûk dibêjin Were! | Kurdish tribal (aşîret) marriage customs (arranged marriage, bride-price/kalın, family-alliance function) are the dominant cultural frame for “bûk,” risking a transactional/alliance reading rather than covenantal love freely secured by the groom. | Every occurrence of Bûk in Revelation teaching material must be paired with explicit contrast to bride-price/arranged-marriage economics — the Bride is prepared and adorned by grace (baseline “prepared”/“adorned” glosses), not purchased into or negotiated into the relationship. |
| Worship of the Lamb | Berx (Lamb), Layiq (worthy), Perizîn (to worship) | Kurdish has exactly one common verb for worship, “perizîn,” used identically for true worship of God/the Lamb and false worship of the beast/idols; there is no separate lexical item marking counterfeit worship. Regional Eid al-Adha/Qurban sacrificial-lamb imagery is a real asset for substitution but assumes repeatable ritual commemoration, unlike Revelation’s once-for-all slain-yet-reigning Lamb. | Rely entirely on explicit object-marking (“perizîna Berx” vs. “perizîna Heywanî”) at every occurrence rather than the verb itself to disambiguate; when teaching the Qurban parallel, state explicitly and every time that Christ’s sacrifice is unrepeatable and once-for-all, unlike the annual ritual. |
| Symbolic and Apocalyptic Interpretation | Sir (mystery), Nîşana Mezin (great sign), Peyxam (revelation/apocalypse) | Kurdish has no established genre-marker distinguishing apocalyptic symbolic literature from either straightforward prophetic prediction or from folk-dream-vision (xewn) interpretation, which carries its own strong regional divinatory associations (dream interpreters, occult specialists). | Introduce a standing “reading-mode” instruction at the start of Revelation teaching material — explicitly naming apokalypsis as a distinct literary genre with conventions (numbers, colors, animals as symbols) — rather than assuming Kurdish readers will supply this framework unprompted. |
| Assurance of God’s Final Victory over Evil | Serkeftî, Serkeftin, Rizgarî, Armagedon | The core Kurdish victory-vocabulary field (serkeftin) is saturated with recent, specific, violent political-military reference (the anti-ISIS campaign, Peshmerga/YPG-YPJ military victories); “Armagedon” itself carries a documented recent association with ISIS’s own apocalyptic self-propaganda (Dabiq). | Consistently frame final victory as God’s own sovereign, non-humanly-executed act (baseline Rizgarî anchoring pattern extended); explicitly and repeatedly distinguish the text’s message from any call to present-day holy war or human military apocalypticism. |
Part 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods
Revelation’s linguistic challenges in Kurdish fall into two structurally different categories, each requiring a different kind of intervention.
2A. Missing Vocabulary (no native lexical item exists — requires compound/coinage)
These concepts have no ready word in Kurmanji and must be built as transparent compounds, glossed transliterations, or explanatory phrases. The risk here is under-specification — a thin or overly literal coinage that fails to carry the doctrinal weight.
| Concept | Gap | Resolution Adopted |
|---|---|---|
| Forensic/cosmic finality of judgment (“krisis” as comprehensive, non-appealable verdict) | No word beyond ordinary civil “dadgehî” | Compound qualifiers forcing the eternal/final sense (see matrix above) |
| kainos (“new-in-kind” vs. neos “new-in-time”) | Single adjective “nû” covers both | Explanatory teaching gloss required at every load-bearing occurrence (21:1, 21:5) |
| The “first/second resurrection” ordinal structure | No existing eschatological ordinal vocabulary | ”Rabûna Yekemîn” (First Resurrection) built as a transparent compound on the baseline Rabûn, explicitly taught against any cyclical (Yazidi kiras guhertin) misreading |
| Genre-marker for “apocalyptic disclosure” as opposed to ordinary prophecy or dream-vision | No indigenous term | ”Peyxam” retained/extended with an explicit genre-teaching apparatus (see doctrine matrix, Symbolic/Apocalyptic row) |
| The joint God-and-Lamb throne (single shared throne, not two) | No grammatical convention in Kurdish naturally forces “one throne, two named occupants” over “two thrones” | Explicit teaching note required every occurrence (22:1, 22:3); translation alone (singular “Text”) cannot carry this without commentary |
| ”Firstborn of the dead” as rank/preeminence, not birth-order or createdness | No native idiom separates birth-order sense from rank sense | Full descriptive compound “Yekemîn ê ji nav Miriyan Rabûyî” (lit. “the first one risen from among the dead”) deliberately avoids kinship/birth vocabulary entirely |
2B. Crowded Semantic Neighborhoods (native vocabulary exists — but is claimed by a competing dominant meaning, requiring “fencing”)
These are the more dangerous cases: fluent, natural-sounding Kurdish words already exist, but their primary real-world association in contemporary Kurdish usage is strong enough to overwrite the biblical meaning unless deliberately fenced off with context markers, explicit contrast statements, and consistent disambiguating collocations.
| Term | Competing Dominant Meaning | Fencing Strategy |
|---|---|---|
| Şahid / şehîd | Kurdish “şehîd” (martyr) is one of the most emotionally and politically charged words in the entire language — fallen Peshmerga, YPG/YPJ, and PKK fighters are venerated nationally as şehîd, with monuments, murals, and annual commemorations across all four host states. | Never use “şehîd.” Use only “Şahid” (witness/testify), and at first occurrence in any unit, add an explicit note: “ev peyv behsa şahidiyê dike, ne behsa şehîdbûna siyasî/leşkerî” (this word concerns testimony, not political/military martyrdom). |
| Serkeftî / Serkeftin | Standard vocabulary of Kurdish political and armed liberation-struggle victory (Kobanî, Sinjar, anti-ISIS campaign narratives). | Always collocate with “bi baweriyê” (through/by faith) or “di Mesîh de” (in Christ) immediately adjacent, never left to stand alone as a bare reward-formula. |
| Rizgarî (baseline) | Kurdish political-nationalist liberation vocabulary (“Rizgariya Kurdistanê”). Intensified in Revelation by its climactic use at 7:10, 12:10, 19:1 in direct doxological proclamation (“Salvation belongs to our God”) — exactly the register in which political rally-language also operates. | Reuse baseline anchoring convention without exception; in Revelation specifically, always attach the phrase to God/the Lamb’s action (“ya Xwedê ye,” belongs to God) rather than to human agency or deliverance. |
| Padîşahiya Xwedê (baseline) / Kingdom of the world become kingdom of our Lord (11:15) | Kurdish statehood aspiration — the single most emotionally loaded political concept in Kurdish identity across all four states. Revelation 11:15 is the single most intensified occurrence of this risk in the entire New Testament corpus available to this pipeline. | Treat 11:15 as requiring mandatory theologian-authored teaching commentary, not translation alone; the translated phrase must never appear without an adjacent explanatory clause in teaching materials (though the Scripture text itself is rendered plainly per translation-memory rules). |
| Pîr (rejected; “Rîspî” used instead for elders) | Sufi hereditary shrine-venerated spiritual master, with intercessory status still socially active in parts of Iraqi Kurdistan. | Confirmed exclusion of “pîr” from the glossary for “the twenty-four elders”; “Rîspî” (tribal-council elder) substituted deliberately. This fencing decision is carried forward unchanged from 08_core_glossary.md. |
| Ejdeha (dragon) | Kurdish/Persian heroic dragon-slaying folklore (Shahnameh’s Fereydun/Zahhak cycle); dragons in this tradition are defeated by human heroes, not by God’s own action. | Every occurrence must retain the explicit in-text identification “ew mar/ejdeha ya kevn e, ku jê re Şeytan tê gotin” (that ancient serpent/dragon, called Satan) rather than allowing “ejdeha” to stand as an unglossed noun. |
| Şeytan | Extremely acute Kurdish-specific fencing requirement: the Yazidi faith’s Melek Taus has been repeatedly and falsely conflated with Satan/Iblis by outsiders, including by ISIS as partial justification for the 2014 genocide. | Absolute rule: teaching material must never use Revelation’s Satan material to make any comparative statement about Yazidi belief, even implicitly. This is a pastoral-safety fence, not merely a translation fence, and takes priority over stylistic concerns. |
| Perizîn (worship, both true and false) | Single Kurdish verb serves both “worship the Lamb” and “worship the beast” with no morphological distinction. | Object-marking is the only available fence; translation QA must flag any sentence where the object of “perizîn” is ambiguous or elided. |
| Êşkence (torment/torture) | Standard Kurdish word for state torture, carrying direct lived and documented resonance from human-rights abuses against Kurdish political prisoners across the region. | Retained deliberately as a rhetorical asset (conveys real severity) but flagged for trauma-aware pastoral framing rather than casual homiletical use; never paired with contemporary named perpetrators or regimes. |
| Fahîşeya Mezin (great prostitute) | Strong regional honor/shame dynamics attach to female sexual-shame vocabulary; risk of the metaphor being heard as commentary on women rather than OT prophetic idiom for systemic idolatry. | Mandatory explicit framing note in all teaching material: this is inherited OT prophetic idiom (cf. Ezekiel, Hosea) for corporate spiritual unfaithfulness, never a statement about women or sexuality as such. |
| Hilbijartin (election, baseline) | Modern standard Kurdish word for democratic elections (KRG elections, Rojava). Reused in Revelation 17:14 (“called, chosen, and faithful”). | Reuse baseline caution; every occurrence paired with “bi biryara Xwedê” (by God’s decision) rather than left as a bare noun that could suggest a vote. |
| Dara Jiyanê (Tree of Life) | Widespread decorative/folk-religious “Tree of Life” motif across Zoroastrian, Yazidi, and broader regional textile/visual art traditions. | Requires explicit narrative anchoring to the Genesis 2–3 and Revelation 22 storyline at first teaching occurrence, distinguishing the specific biblical referent from the generic decorative symbol. |
Part 3 — Transliteration vs. Paraphrase Decisions
Revelation’s proper names, technical apocalyptic vocabulary, and liturgical exclamations required a term-by-term decision between (a) transliteration (retaining the sound-form, glossed as needed), and (b) paraphrase/compound translation (conveying sense through native or established Kurdish morphology). The table below records the rationale for every non-obvious case.
| Term | Decision | Rationale |
|---|---|---|
| Armagedon | Transliterate | No sense-translation is possible for a proper place-name; transliteration is standard cross-language practice. The linguistic decision of consequence is not translation but framing: mandatory teaching apparatus anchoring it as God’s sovereign, non-human-executed victory, given the ISIS/Dabiq apocalyptic-rhetoric association documented in the glossary. |
| Hallelûya | Transliterate | Established liturgical-exclamation convention (parallels Amîn); untranslated across virtually all Bible translation traditions including Kitêba Pîroz precedent. |
| Amîn | Transliterate | Fixed by baseline; carried forward unchanged. |
| Abadon / Apolyon | Transliterate + gloss | Proper-name pair (Hebrew/Greek) meaning “Destroyer”; transliterate both forms and append the gloss “(Wêrankar)” rather than translating only one language’s form, since the text itself supplies both. |
| Mesîh | Transliterate (baseline) | Fixed; carried forward. |
| Xudanê Her Tiştî (Pantokrator/Almighty) | Paraphrase (native compound) | Explicitly rejected the Arabic-loan “Qadîr” (a specific Islamic Divine Name) in favor of a transparent native Kurdish compound (“Lord/Master of All Things”) to convey total sovereignty without narrowing into one competing tradition’s naming convention. |
| Alfa û Omega | Transliterate (Greek letter-names) + paraphrase gloss | The Greek letter-names themselves are transliterated (there is no Kurmanji alphabet equivalent to render “first and last letter” naturally), paired with the paraphrase “Destpêk û Dawî” (Beginning and End) so the meaning is not lost to readers unfamiliar with the Greek alphabet. |
| Peyxam (Apocalypse/Revelation) | Paraphrase (existing native word for “message/proclamation”) | Rejected direct transliteration of “apokalypsis” as unnecessary and unhelpfully opaque; “Peyxam” is intelligible native vocabulary, requiring only genre-specific qualification (see 2A above), not a foreign loan. |
| Yekemîn ê ji nav Miriyan Rabûyî (Firstborn of the Dead) | Full descriptive paraphrase | A literal morpheme-for-morpheme rendering of “firstborn” (which in Kurdish, as in the source languages regionally, strongly implies literal birth-order/parentage) would actively mislead toward a createdness reading; the compound paraphrase deliberately encodes rank/priority (“first one risen”) instead. |
| Heywana bi Heft Serî û Deh Strûyan (Beast, seven heads/ten horns) | Paraphrase | Fully descriptive; no proper name exists in the source text to transliterate. |
| Şerabxane (winepress, within the Harvest/Sickle/Winepress cluster) | Paraphrase (compound of “şerab,” wine, + “xane,” house/place) | Native Kurdish has the compound resources to render this transparently; no transliteration need or benefit. |
| The Word of God (title) — Peyva Xwedê | Paraphrase, NOT transliteration of “Logos” | A transliterated “Logos” would be opaque to readers and would forfeit the chance to directly engage the Qur’anic “Word from Him” (kalimatun minhu) parallel, which must be explicitly and immediately contrasted; the native paraphrase makes that contrast teachable. |
| Xwedatiya Mesîh / Kurtiya Mesîh (doctrine-name compounds, not Scripture text) | Paraphrase | These are curriculum doctrine-labels, not translated Bible text; native compounding matches the register of the rest of the doctrine registry. |
| Padîşahê Padîşahan û Xudanê Xudanan (King of Kings, Lord of Lords) | Paraphrase using existing baseline “Xudan” | Rejected any temptation to transliterate or echo the historical Persian imperial title “Shahanshah” directly; using native Kurdish “Padîşah/Xudan” compounding instead avoids importing that specific 20th-century Iranian monarchical resonance into the phrase’s surface form, even though the teaching notes must still address the historical echo. |
| Kurê Mirov (Son of Man) | Paraphrase | Direct native compound; transliteration is neither possible (not a proper name) nor helpful. The risk is not transliteration-vs-paraphrase but flattening into the regional idiom “ibn Adam” (a mere person) — addressed at the teaching-note level, not the lexical-choice level. |
General rule derived from this analysis: transliteration is reserved for (a) proper names with no sense-content (Armagedon, Abadon/Apolyon), (b) fixed liturgical exclamations with established cross-translation precedent (Hallelûya, Amîn), and (c) Greek letter-names with no native alphabetic equivalent (Alfa, Omega). Every other apocalyptic-technical term is paraphrased using native or established-compound Kurdish, consistent with the baseline’s stated preference for native vocabulary over foreign loanwords wherever a safe native option exists — but every paraphrase decision above required an explicit check against the risk of either under-specification (Part 2A) or crowding by a competing dominant meaning (Part 2B).
Part 4 — Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal consequence if mistranslated) and probability (how likely a Kurdish reader/hearer is to default to the wrong reading given the surrounding linguistic-cultural environment).
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“Kingdom of the world become the Kingdom of our Lord” (11:15) / Padîşahiya Xwedê generally — The single highest-risk ambiguity in the book. Kurdish statehood aspiration is a century-long, unresolved, deeply emotional national project; this is the one passage in the entire Bible curriculum pipeline (Romans + Revelation combined) most structurally primed for political misappropriation in either direction — either as validating a nationalist political program, or as being suspected by a hostile state authority of coding one. Requires mandatory theologian-authored teaching commentary attached to every use, not translation alone.
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Şahid vs. şehîd (Witness / Two Witnesses / faithful witness) — Near-total lexical proximity to Kurdish’s most emotionally saturated word (martyr). A single slipped morpheme or an untrained teacher’s spontaneous paraphrase could instantly convert “faithful testimony” into “armed political martyrdom,” a category error with serious doctrinal and possibly physical-safety consequences for readers in more restrictive host states.
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Şeytan / Great Red Dragon and the Yazidi Melek Taus conflation risk — Not merely a translation-quality risk but a genocide-adjacent pastoral-safety risk. Any teaching material that even implicitly invites comparison between Yazidi belief and devil-worship reproduces the exact false conflation used as partial justification for real atrocities against a living Kurdish religious minority. This ranks above most Christological risks precisely because the potential harm is not confined to doctrinal confusion.
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Armageddon and apocalyptic-violence rhetoric generally — The direct, documented historical precedent of ISIS’s own apocalyptic self-propaganda (explicitly targeting Kurdish Peshmerga/YPG-YPJ forces) means this term carries a live, recent, violent political charge unmatched by any other apocalyptic place-name in the corpus. Mishandling risks the material being heard as either endorsing or echoing that specific recent history.
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Worthy / Lamb / worship of the Lamb (Layiq / Berx / Perizîn) — The concentrated deity-of-Christ claim of the entire book. Because “perizîn” is a single undifferentiated verb for both true and false worship, and because Kurdish audiences share the region’s tawhid framework in which worship-of-any-created-being is the paradigm case of shirk, every occurrence carries maximal doctrinal stakes with minimal lexical support for disambiguation.
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The Word of God (title) vs. Qur’anic “Word from Him” — A precise doctrinal collision point where surface-level vocabulary overlap (both traditions call Jesus “a/the Word”) could either be exploited as a bridge or collapsed into false equivalence if the ontological difference (eternal personal Logos vs. miraculously-spoken creation) is not made explicit every time.
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Rizgarî (Salvation) at 7:10, 12:10, 19:1 — The baseline’s core political-nationalist collision term reaches its highest concentration and most doxological register in Revelation; “Rizgariya me ya Xwedê ye” risks being heard, especially in group liturgical/chanting contexts, as adjacent to nationalist rally chants unless the divine-agency anchoring is airtight.
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Serkeftî / “the one who conquers” across the seven letters and 21:7 — Repeated seven times as a reward-formula; repetition increases the risk that hearers absorb the political-military “victory” sense cumulatively even if each individual occurrence is correctly glossed once.
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First Resurrection / Second Death and Yazidi kiras guhertin (reincarnation) — A structurally unique risk in the Kurdish-language context: the danger is not denial (as with mainstream Sunni crucifixion-denial) but false assimilation into an existing indigenous doctrine of the soul’s transmigration through successive bodies, which could flatten Revelation’s strictly linear, non-repeating judgment-and-resurrection sequence into a cyclical framework.
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The Beast / Dabbat al-Ard / Dajjal-Isa eschatology — Risk of the entire beast-conflict narrative being absorbed into an existing, detailed, and popular Islamic end-times narrative in which Isa is a returning prophet (not God) who defeats and later dies after defeating the Dajjal — a structurally similar but theologically incompatible framework that could silently substitute itself for Revelation’s own Christology if not actively distinguished.
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Bûk (Bride) and aşîret marriage-alliance economics — A slower-burning but persistent risk: without repeated explicit correction, the Bride/Bridegroom relationship risks being read through the transactional lens (bride-price, family-alliance) dominant in regional marriage custom, quietly undermining the doctrine of grace even while the individual terms are all “correctly” translated.
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Nû (kainos) at 21:1, 21:5 — “new heaven and new earth,” “I am making all things new” — A quieter, more diffuse risk than the above: because Kurdish “nû” carries no built-in kind/time distinction, careless or rushed teaching could default to “old creation destroyed, brand-new creation built from nothing” rather than the text’s actual claim of transformative renewal — a subtler doctrinal loss that is easy to miss precisely because it produces no obviously “wrong” sentence.
Summary and Handoff
This gap analysis confirms that Revelation’s linguistic challenge in Kurdish is disproportionately one of crowded semantic neighborhoods rather than missing vocabulary — Kurmanji is lexically rich enough to represent nearly every concept in the book, but a disproportionate share of its richest, most natural-sounding vocabulary for witness, victory, kingdom, and liberation is already claimed by the modern Kurdish national and political experience. The fencing strategies above, together with the transliteration/paraphrase rationale and the ranked ambiguity list, must be carried forward into the updated translation_memory.json (version increment) and the Revelation-specific doctrine_risk_registry.json, and must inform every Phase 2 system-prompt update before segment translation begins.
This document extends but does not override analysis/08_core_glossary.md, assets/bible_term_registry.json, or the Romans baseline translation_memory.json. Any apparent conflict must be resolved in favor of the previously fixed term, with this document’s fencing/framing guidance applied around it, not substituted for it.