Linguistic Gap Analysis
Linguistic Gap Analysis — Luke | English → Marathi
Purpose and Scope
This document executes Phase 1 Step 8 of the TRI pipeline for the Luke curriculum. It builds directly on 08_core_glossary.md and the extended bible_term_registry.json entries already ratified for Luke, and it must never contradict the Romans-baseline translation_memory.json/bible_term_registry.json, which remain the language authority.
Where the core glossary catalogued terms, this analysis catalogues gaps — places where Marathi either (a) has no ready equivalent at all, (b) has too many competing equivalents already claimed by Warkari bhakti or Navayana Buddhist vocabulary, or (c) requires a translator to choose deliberately between transliteration and paraphrase. It closes with a ranked list of the highest-risk ambiguities for Phase 2 routing.
The core passage, Luke 4:16-21 (Jesus’ inaugural sermon at Nazareth, quoting Isaiah 61:1-2), is the theological anchor for this analysis and recurs throughout, but the analysis spans the full Gospel, chapters 1–24.
Section 1 — Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines: the available Marathi terms, their specific weaknesses/collision risks, and the recommended handling strategy for Phase 2.
1.1 Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)
| Available Marathi Terms | Weakness / Collision Risk | Recommended Strategy |
|---|---|---|
| तारणारा (savior) | Competes with Vitthal-as-deliverer (Warkari) and the Buddha-as-guide-to-liberation (Navayana); both are popularly experienced as personal “saviors” in Maharashtra’s devotional landscape | Never leave तारणारा free-floating; always anchor grammatically to परमेश्वर or येशू in the same clause (baseline rule, reaffirmed) |
| अन्यजातीय (Gentiles), शेजारी (neighbor), शोमरोनी (Samaritan) | None of these carry an existing caste-hierarchy collision on their own, but their combination with गरीब/श्रीमंत (poor/rich) creates a doctrinally loaded cluster with unusually direct resonance to the 1956 Ambedkarite Buddhist conversion, undertaken explicitly to escape caste hierarchy | Do not soften the universal scope; retain full “no distinction” force per the baseline’s universal_scope_of_gospel precedent, extended here to economic as well as ethnic categories |
| शताधिपती (centurion) | Low risk; a Gentile military officer, historically distinct | Retain as proper social-role term with brief note on first use (7:1-10) that Gentile faith here anticipates full Gentile inclusion |
Gap: Marathi has no single existing term that captures Luke’s combined Jew–Gentile–rich–poor universality claim in one word; it must be built compositionally each time from already-fenced components (तारणारा + अन्यजातीय + गरीब/श्रीमंत). Recommend a standing doctrinal footnote template for first occurrence in each unit.
1.2 The Holy Spirit’s Work in Salvation History
| Available Marathi Terms | Weakness / Collision Risk | Recommended Strategy |
|---|---|---|
| पवित्र आत्मा (baseline) | Already fenced against परमात्मा/ब्रह्म in Romans baseline | Reuse exactly; no new risk introduced by Luke, but Luke’s density of Spirit-language (1:15, 1:35, 1:41, 1:67, 3:22, 4:1, 4:14, 4:18, 10:21, 11:13) means the fencing must be reinforced repeatedly, not just established once |
| पवित्र आत्म्याने भरलेला (filled with the Holy Spirit) | Risk of being read as a temporary trance/oracular possession state familiar from folk-religious or Warkari kirtan ecstatic practice | Consistently render as an abiding empowering presence enabling prophetic speech and obedient action, never a momentary altered state |
| देवदूत (angel) | Could be flattened toward देव (generic deity) if the दूत (“messenger/sent one”) component is dropped in casual paraphrase | Always retain the compound; never abbreviate to देव in reference to Gabriel or other angelic figures |
Gap: No existing Marathi phrase captures Luke’s specific literary pattern of the Spirit “coming upon,” “filling,” and “leading” as a coordinated narrative arc (1:35 conception → 3:22 anointing at baptism → 4:1 leading into wilderness → 4:14 return in power → 4:18 anointing for ministry). Recommend a study-note cross-reference chain rather than inventing a new single term.
1.3 Good News to the Poor and Marginalized
| Available Marathi Terms | Weakness / Collision Risk | Recommended Strategy |
|---|---|---|
| गरीब (poor) | Risk of being spiritualized away (rendered as merely “poor in spirit,” matching Matthew rather than Luke’s unqualified economic sense) or, oppositely, reduced to an NGO/social-program term emptied of gospel content | Retain literal economic/social sense at every occurrence (4:18, 6:20, 7:22, 14:13-21, 16:20-22, 18:22, 19:8, 21:3); do not import Matthew’s “poor in spirit” qualifier |
| बंदिवानांना मुक्तता जाहीर करणे (release to captives) | मुक्तता could visually/phonetically prime a reader toward the forbidden मुक्ती (Warkari-Hindu liberation) despite being a distinct word | Never use मुक्ती; retain मुक्तता only, and gloss at first occurrence (4:18) that this is concrete social/physical release, not the soul’s liberation from a cycle |
| आंधळ्यांना दृष्टी (sight to the blind) | दृष्टी could merge with Buddhist bodhi/enlightenment-light imagery, or Hindu darshan (seeing/being seen by the divine) | Anchor to Christ’s compassionate healing action toward literal blindness (4:18, 7:21-22, 18:35-43), not a practitioner’s attained insight or devotional vision |
| पीडित (oppressed) | Could be read through a karma-affliction lens (“they suffer because of past-life sin”) | Explicitly frame oppression as something Christ acts to relieve by his own initiative, never as deserved consequence |
| धन्य (blessed, Beatitudes) | धन्य is used broadly in bhakti darshan contexts (“धन्य तो क्षण” — “blessed is that moment”) for generic devotional privilege or good fortune | Anchor each occurrence to God’s specific eschatological reversal (6:20-22), not generic fortunate feeling |
Gap — Missing Vocabulary: Marathi lacks a single term for Luke’s technical socio-economic quartet “poor, crippled, lame, blind” (14:13, 14:21) as a fixed idiomatic unit signaling “those who cannot reciprocate honor.” The glossary’s compositional rendering (गरीब, अपंग, लंगडे, आंधळे) is adequate lexically but loses the idiom’s built-in social logic; a translator note explaining the “cannot repay you” grace-logic is required every time this list appears, not merely once.
1.4 Repentance and Forgiveness of Sins
| Available Marathi Terms | Weakness / Collision Risk | Recommended Strategy |
|---|---|---|
| पश्चात्ताप (repentance) | Etymologically weighted toward emotional regret/remorse (“after-suffering”), risks being read as mere sorrow rather than decisive reorientation | Every occurrence needs contextual reinforcement (through surrounding verbs of turning/returning) that this is a change of direction, not only a feeling; especially at 3:3, 3:8, 15:7, 24:47 |
| पापांची क्षमा (forgiveness of sins) | Risk of collapsing into a general reconciliation/interpersonal-forgiveness sense if पाप is dropped in casual paraphrase | Always keep the full compound; never shorten to क्षमा alone in doctrinal contexts |
| पश्चात्तापास योग्य फळे (fruits of repentance) | फळ (fruit) risks priming कर्मफळ (karma-fruit), already forbidden in the Romans baseline for “grace” | Render explicitly as evidence of a prior gift, never as merit that earns standing; a brief clause reinforcing this at 3:8 is recommended |
| हरवलेला (lost) | Risk of being read as merely “misplaced” rather than genuinely imperiled | Reinforce with surrounding narrative context (danger, ruin) at 15:4-32, 19:10 so the recovery’s joy carries full weight |
Gap: No existing single Marathi term unifies Luke’s programmatic phrase “repentance and forgiveness of sins” (3:3 / 24:47) as one lexical unit the way εὐαγγέλιον does for “gospel.” This must remain a two-part phrase, and — per the Theological Consistency Rules inherited from the Romans package — both occurrences (3:3 and 24:47) must be rendered identically, word for word, since 24:47 is the Gospel’s capstone recapitulation of 3:3.
1.5 Prayer and Dependence on God
| Available Marathi Terms | Weakness / Collision Risk | Recommended Strategy |
|---|---|---|
| प्रार्थना (prayer) | Standard, broadly shared word across Hindu bhakti puja and Buddhist devotional chanting alike; on its own it does not specify the addressee | Always pair with explicit address to परमेश्वर as पिता in immediate context; never leave प्रार्थना as an unanchored devotional posture |
| पिता / अब्बा (Father/Abba) | Already fenced in Romans baseline | Reuse exactly; Luke’s density of Father-address (11:2-13 Lord’s Prayer, 15:11-32 Prodigal Son, 23:34/23:46 from the cross) intensifies the need for consistent relational warmth per baseline tone guidance |
| रोजची भाकर (daily bread) | Low risk; concrete and well understood | No special handling needed beyond standard register |
| चिंता (anxiety) | Some devotional traditions treat anxiety-release as an attainment of one’s own meditative discipline | Frame consistently as trust extended toward a personal, providing Father, not an inner state self-achieved through practice |
Gap: None significant; this doctrine is comparatively well-served by existing vocabulary, provided consistent relational anchoring is maintained.
1.6 The Kingdom of God Present and Future
| Available Marathi Terms | Weakness / Collision Risk | Recommended Strategy |
|---|---|---|
| देवाचे राज्य (baseline) | Already fenced against political/nationalist kingdom readings | Reuse exactly; Luke’s exceptionally high frequency (over 30 occurrences) means this fencing must be reinforced across many units, not assumed after one explanation |
| आज (today) | Purely a narrative time-marker in ordinary usage; risk of losing its theological weight as inaugurated-eschatology marker | Flag every theologically loaded occurrence (2:11, 4:21, 19:9, 23:43) with a note that this is the emphatic “now” of God’s saving action, not mere chronology |
| पूर्ण झाले आहे (fulfilled) | Risk of being read through a cyclical yuga-renewal lens or an open-ended dependent-origination process with no final anchor | Render only as one-time, linear, historically anchored completion; never as a repeatable or renewable state |
| तुमच्यामध्ये (kingdom within/among you) | Could sound like Hindu antaryāmī (inner-dweller) or Buddhist inner-awakening if rendered with an inward-only preposition | Retain “among/in the midst of you,” not a purely inward “within you,” per already-flagged decision at 17:20-21 |
Gap — Genuinely Missing Concept: Marathi (like most languages) has no ready single word for “already-but-not-yet” inaugurated eschatology. This must be taught structurally across the unit (pairing आज with future-oriented terms like उद्धार/redemption at 21:28) rather than lexically solved with one term.
1.7 The Cost and Joy of Discipleship
| Available Marathi Terms | Weakness / Collision Risk | Recommended Strategy |
|---|---|---|
| शिष्य (disciple) | CRITICAL: the standard word for the Hindu guru-śiṣya relationship and Warkari sant-lineage discipleship, where a शिष्य progresses toward the guru’s own attainment through instruction and gradual self-effort | Every extended discipleship passage (5:1-11, 5:27-33, 6:13-40, 9:23-25, 14:25-33) needs explicit framing: total, exclusive allegiance to a living, reigning Lord, initiated by Christ’s call, not the disciple’s autonomous search for a teacher |
| वधस्तंभ (cross) | Risk of “daily” cross-bearing (9:23) being softened into generic life-hardship metaphor | Preserve “daily” (दररोज) as a distinct, non-negotiable qualifier every occurrence |
| स्वतःला नाकारणे (deny himself) | High risk of assimilation to the Eightfold Path’s disciplined relinquishing of ego/craving through self-effort | Frame as relational reorientation toward a personal Lord, not a technique of self-cultivation or philosophical dissolution of self |
| द्वेष करणे (hate, comparative, 14:26) | Literal rendering risks being read as a command to real animosity toward family | Mandatory translator note explaining the Semitic idiom of comparative preference at every occurrence |
| आनंद (joy) | आनंद is also the Sanskrit-derived term for the blissful state (ānanda) associated with moksha/Brahman-realization and meditative bliss in Buddhist contexts | Anchor specifically to God’s own relational, personal joy over a repentant sinner (15:7, 15:10, 15:32), never an impersonal cosmic bliss-state self-attained |
Gap: No existing Marathi term for “disciple” avoids the guru-śiṣya frame entirely; this is a structural, unavoidable collision (see Section 3 below) requiring sustained note-based fencing rather than a lexical substitute.
1.8 Jesus’ Compassion and Table Fellowship with Sinners
| Available Marathi Terms | Weakness / Collision Risk | Recommended Strategy |
|---|---|---|
| कळवळा आला (visceral compassion) | Preferred over करुणा (see Section 3) | Use as primary rendering at 7:13, 10:33, 15:20; reinforce immediate, personal, gut-level action distinct from detached duty |
| पापी (sinner) | Risk of being read merely as “a person who sins” in the abstract, losing Luke’s specific sense of publicly recognized social/religious outcast status | Retain the social-shock dimension at every table-fellowship scene (5:8, 5:30-32, 7:34, 7:37-39, 15:1-2, 19:7) |
| जकातदार (tax collector) | Risk of being read as a direct caste-equivalent term, which would be historically inaccurate | Convey social contempt/exclusion without asserting caste-category equivalence; a brief historical note is advisable at first occurrence (3:12) |
| सहभागिता (fellowship, baseline) | Adequate; underlies but does not name Luke’s table-fellowship motif directly | Use in doctrinal commentary/notes to name the theological category; retain literal meal-narrative language (जेवण, भोजन) in the narrative text itself |
Gap: Marathi has no existing idiom equivalent to the first-century Jewish social category of “eating with sinners” as a scandal-marker. This must be built through sustained narrative context (repeated scenes at 5:29-32, 7:36-50, 15:1-2, 19:1-10) rather than solved by a single term; recommend a cross-referencing study note tying these scenes together as one doctrinal thread.
Section 2 — Missing Vocabulary (True Lexical Gaps)
These are concepts for which Marathi has no existing ready equivalent at all, requiring either a newly constructed compound, a transliteration, or a paraphrase-with-note. (Distinct from Section 3’s “crowded neighborhoods,” where Marathi has too many competing terms, not too few.)
| Concept | Gap Description | Recommended Handling |
|---|---|---|
| Acceptable year of the Lord / Jubilee background (4:19) | No structural or conceptual equivalent to the Levitical Jubilee exists in either Hindu or Buddhist frameworks in Marathi religious vocabulary | Retain प्रभूच्या कृपेचे वर्ष (from core glossary) with a mandatory OT background note at first occurrence explaining Leviticus 25; without the note the phrase risks sounding like a generic auspicious year from panchang/almanac culture |
| Son of Man (Daniel 7 background) | The literal मनुष्याचा पुत्र reads in Marathi as merely “a human being’s son,” entirely obscuring the Daniel 7 exalted-figure allusion | Sustained translator/study note required at first extended occurrence (5:24) and repeated at major turning points (9:22, 9:26, 19:10, 22:69); this is a structural gap, not solvable by word choice alone |
| Kingdom “within/among you” (17:20-21) | Greek itself is ambiguous; Marathi inward/outward prepositions do not map cleanly onto the ambiguity, and either choice risks a doctrinal collision | Retain तुमच्यामध्ये and flag for mandatory theologian review at every occurrence, not just first use |
| Already/not-yet inaugurated eschatology | No single Marathi lexical item; see 1.6 above | Structural/pedagogical solution (paired terms + notes), not lexical |
| Samaritan-Jewish enmity background (10:33, 17:16) | No existing Marathi term or shared cultural memory conveys the specific first-century Jewish-Samaritan religious/ethnic hostility | Transliterate शोमरोनी and supply a background note at first occurrence; explicitly caution against over-mapping onto modern Indian caste categories, which would flatten the parable’s specific historical particularity |
| Paradise (23:43) | No Marathi term names the intermediate blessed state of the righteous dead awaiting bodily resurrection without importing either Hindu multi-heaven cosmology (स्वर्ग) or Puranic garden-mythology (नंदनवन) | Transliterate परादीस with a brief gloss; do not substitute स्वर्ग/नंदनवन |
| ”Filled with the Holy Spirit” as abiding empowerment (distinct from momentary trance) | No pre-existing Marathi idiom distinguishes abiding empowerment from folk-religious oracular possession | Compound रendering पवित्र आत्म्याने भरलेला plus contextual reinforcement; a genuinely new construction for this curriculum |
Section 3 — Crowded Semantic Neighborhoods (Fencing Required)
These are concepts where Marathi has too many pre-existing, doctrinally incompatible terms already occupying the semantic space, each attached to a live devotional or philosophical tradition (Warkari bhakti, Vaishnav avatar theology, Navayana Buddhism, or Shakti/goddess devotion). Each requires active “fencing” — explicit exclusion of the false-friend term plus a positive explanation of the correct sense — repeated at every occurrence, not established once and assumed.
| Term | Crowded By | Fencing Strategy |
|---|---|---|
| शिष्य (disciple) | Guru-śiṣya tradition; Warkari sant-lineage discipleship | Explicit relational reframing (Christ-initiated, exclusive, total) at every extended discipleship passage |
| आनंद (joy) | Ananda (moksha/Brahman-bliss); Buddhist meditative bliss | Anchor to God’s own personal joy over the repentant, every occurrence |
| करुणा (avoided rendering for compassion) | Buddhist Brahmavihara — meditative, self-cultivated compassion | Use कळवळा आला instead; avoid करुणा entirely or gloss heavily if unavoidable |
| धन्य (blessed) | Bhakti darshan-privilege idiom (“धन्य तो क्षण”) | Anchor to eschatological reversal in Beatitudes context, not generic devotional fortune |
| मुक्तता (release, captives) | Phonetically/visually adjacent to forbidden मुक्ती | Gloss at first use; never substitute मुक्ती |
| अभिषिक्त केले (anointed) | Hindu ritual abhisheka (repeatable deity-image libation) | Frame as one-time divine commissioning of the unique Messiah, never a repeatable devotional rite |
| तारणारा (savior) | Vitthal-as-deliverer (Warkari); the Buddha-as-guide (Navayana) | Always grammatically anchored to परमेश्वर/येशू, never free-standing |
| प्रार्थना (prayer) | Generic term shared across Hindu puja and Buddhist chanting | Always paired with explicit address to God as Father |
| दृष्टी (sight, 4:18/7:21-22) | Buddhist bodhi/enlightenment-light imagery; Hindu darshan | Anchor to literal healing action, not attained insight or devotional vision |
| पश्चात्ताप (repentance) | Emotional-regret connotation may under-deliver the behavioral-turning sense; not “crowded” by a rival tradition but weak on its own | Reinforce with surrounding “turn/return” verbs each occurrence |
Section 4 — Transliteration vs. Paraphrase Decision Log
| Term | Decision | Rationale |
|---|---|---|
| Messiah/Christ | Transliterate (मसीहा) | Baseline precedent; unique OT-promised figure, no adequate native paraphrase without collision |
| Abba | Transliterate (अब्बा), paired with पिता | Baseline precedent; preserves Aramaic intimacy the formal term alone cannot carry |
| Sabbath | Transliterate (शब्बाथ) | A generic “day off” paraphrase (सुट्टीचा दिवस) would strip covenantal/worship sense entirely |
| Synagogue | Transliterate (सभास्थान — semi-native compound, not a loanword, but functions as a technical-term transliteration in effect) | Must be kept distinct from both मंडळी (church) and देऊळ/मंदिर (Hindu temple); a compound naming “assembly-place” avoids both false friends |
| Paradise | Transliterate (परादीस) | स्वर्ग and नंदनवन both carry incompatible cosmological baggage (multiple heavens, Puranic garden mythology) |
| Anointed | Paraphrase (अभिषिक्त केले, “was anointed/commissioned,” verbal not nominal) rather than bare अभिषेक | Bare nominal अभिषेक reads too easily as the repeatable ritual noun; the verbal phrase plus mandatory note keeps the one-time commissioning sense |
| Acceptable year of the Lord | Paraphrase (प्रभूच्या कृपेचे वर्ष) plus mandatory background note | No transliteration is possible for a full clause; paraphrase must be reinforced with OT Jubilee explanation every time |
| Legion | Transliterate (लीगीयन) | Proper noun naming a Roman military unit; no meaningful native equivalent, and transliteration preserves the scale/shock value |
| Son of Man | Paraphrase (मनुष्याचा पुत्र), NOT transliteration | This is a title requiring theological unpacking, not a proper name; paraphrase plus sustained note is the only viable path since transliterating the Greek/Aramaic would be meaningless to readers |
| Samaritan | Transliterate (शोमरोनी) | Proper ethnic-group name; no native equivalent exists, and inventing a descriptive paraphrase (“the despised outsider people”) would flatten the specific historical referent |
| Mammon | Retain transliteration (मम्मोन) alongside paraphrase (धन/संपत्ती) | The personification (“you cannot serve God and Mammon”) is lost if only the paraphrase is used; keeping both preserves the “rival master” sense |
| Legion of terms already fixed in Romans baseline (Lord, Savior category concepts, etc.) | No new transliteration/paraphrase decision — reuse exactly | Baseline authority; Luke introduces no reason to revisit |
General principle guiding this decision log: transliterate proper names and technical terms with no native conceptual equivalent (Messiah, Sabbath, Samaritan, Paradise, Legion); paraphrase compositionally, with mandatory notes, concepts that require theological unpacking rather than a name (Son of Man, acceptable year of the Lord, anointed).
Section 5 — Ranked List of Highest-Risk Ambiguities
Ranked by combined doctrinal weight, collision severity, and frequency of occurrence across the Gospel. All Rank 1–7 items require mandatory human theologian review of every occurrence per the inherited escalation rules; Rank 8–12 require native speaker review at minimum.
-
शिष्य (disciple) — CRITICAL guru-śiṣya collision; occurs across the entire Gospel as the organizing category for how a reader is meant to relate to Jesus. Highest risk because it is both extremely frequent and structurally unavoidable (no viable substitute exists in Marathi).
-
आज / “today” as inaugurated-eschatology marker (4:21, 2:11, 19:9, 23:43) — Easily flattened to a mere narrative time-marker; the core passage’s climactic line (“Today this Scripture is fulfilled in your hearing”) depends entirely on this word carrying full theological weight.
-
पूर्ण झाले आहे (“fulfilled,” 4:21, 24:44) — Risk of cyclical (yuga) or open-ended (dependent-origination) misreading; this is the hinge claim of the entire core passage and of Luke’s resurrection-chapter capstone.
-
अभिषिक्त केले (“anointed,” 4:18) — Direct collision with Hindu ritual abhisheka; occurs in the single verse most central to this curriculum’s core passage.
-
तुमच्यामध्ये (“kingdom within/among you,” 17:20-21) — Genuine Greek ambiguity compounded by a Marathi rendering choice that could tip toward antaryāmī/inner-awakening readings if mishandled.
-
मनुष्याचा पुत्र (“Son of Man”) — The single highest-frequency Christological title in Luke (18+ occurrences) whose Daniel 7 background is entirely invisible in the literal Marathi rendering; sustained note-based fencing is mandatory, and any lapse in a single unit undermines the whole curriculum’s Christology.
-
स्वतःला नाकारणे (“deny himself,” 9:23) — High risk of assimilation to Buddhist Eightfold Path self-cultivation, especially dangerous because it appears in the same verse as वधस्तंभ (cross), compounding two collision risks in one clause.
-
बंदिवानांना मुक्तता जाहीर करणे (“proclaim release to captives,” 4:18) — मुक्तता’s phonetic proximity to the forbidden मुक्ती makes this a standing risk at every recurrence of release/freedom language, not only in 4:18.
-
कळवळा आला vs. करुणा (visceral compassion) — The correct term (कळवळा आला) is less commonly used in ordinary devotional Marathi than the crowded, Buddhist-inflected करुणा; translators under time pressure may default to the more familiar but doctrinally riskier word.
-
द्वेष करणे (“hate,” comparative idiom, 14:26) — Without the mandatory idiom note, this is the single Lukan phrase most likely to be misread as morally repugnant on its face, potentially causing readers to reject the passage rather than misunderstand a doctrine.
-
आनंद (“joy”) in the Lost Sheep/Coin/Son parables (15:7, 10, 32) — Risk of collapsing God’s personal, relational joy into impersonal ananda-bliss, especially since these are among the most beloved, frequently taught passages in the Gospel.
-
गरीब, अपंग, लंगडे, आंधळे (banquet-invitation list, 14:13-21) — Risk of losing the specific “cannot repay you” grace-logic and reading instead as generic charitable inclusion, weakening the doctrine of Good News to the Poor.
Section 6 — Summary Recommendations for Phase 2
- Every occurrence of Rank 1–7 terms above must carry a
[TRANSLATOR NOTE]per the Phase 2 system prompt convention, even where the same term has already been flagged earlier in the same document — repetition of the fencing note is required, not optional, given how easily these collisions re-assert themselves across a long narrative Gospel. - The core passage (Luke 4:16-21) concentrates an unusually high density of Rank 1–7 risk terms (अभिषिक्त केले, पूर्ण झाले आहे, आज, गरीब, बंदिवानांना मुक्तता, आंधळ्यांना दृष्टी, पीडित) in six verses; this unit should receive priority theologian review before any other unit in Phase 2 batch scheduling.
- No new term introduced in this analysis may be finalized without version-incrementing entry into
translation_memory.json, per the Romans package’s Translation Memory Load and Enforcement Instructions. - Where Section 2’s true lexical gaps are identified, Phase 2 output must include the recommended background note in the segment cache even when not required by the forbidden-term validation checklist, since the risk in these cases is absence of necessary context, not presence of a forbidden word.
This analysis extends, and does not contradict, the Romans-curriculum baseline. All baseline Critical/High terms reused in Luke retain their baseline risk tier and forbidden-substitution rules unchanged. See 08_core_glossary.md for the full term inventory and bible_term_registry.json for per-term registry entries underlying this gap analysis.