Linguistic Gap Analysis

Romans — Linguistic Gap Analysis (Oromo)

TRI Phase 1, Step 8

This document synthesizes the baseline term bank (08_core_glossary.md) and term registry (assets/bible_term_registry.json) into an actionable gap analysis: where Oromo (Afaan Oromoo) vocabulary is structurally missing, where it is crowded by competing senses that must be fenced, where transliteration is preferable to paraphrase (and vice versa), and a final ranked list of the letter’s highest-risk ambiguities for translator/teacher attention. All term references use the locked IDs from the core glossary (#) and registry (ROM-###) so this analysis stays traceable to the baseline.

Part 1 — Doctrine Vocabulary Matrix

For each of the ten curriculum doctrines: the Oromo terms currently available, their structural weaknesses, and the recommended mitigation strategy going forward. This matrix is the operational summary that lesson-writers should consult before drafting any doctrine-specific content.

Doctrine	Available Oromo term(s)	Structural weakness	Recommended strategy
Justification by Faith	qajeelfama (n.), qajeelchuu (v.) [#51/ROM-069]; herrega galuu [#55/ROM-045]	“Qajeelchuu” is a behavioral-correction verb (“straighten, make upright”) in ordinary Oromo — it names a PROCESS of moral improvement, not a one-time forensic verdict. Oromo customary law has no single-event “declared innocent though guilty” courtroom category comparable to Roman/Pauline forensic justification.	Retain qajeelfama as the fixed technical noun (never substitute a synonym), but mandate a paired teaching gloss at every occurrence: “murtii Waaqayyoo kan si qajeelaa jedhu — yeroo tokkotti, guutummaatti, amantiin argamu” (God’s verdict declaring you righteous — once, completely, received by faith). Always teach qajeelfama against its antonym murtii balleessaa (condemnation, #58/ROM-054) to keep the courtroom frame explicit. Never allow qajeelfama and qulqullina (sanctification, #67) to appear as synonyms in any teaching material.
Original Sin and Universal Guilt	Addaam (transliterated name, #59/ROM-055); cubbuu [#49/ROM-047]	Oromo customary guilt-attribution is individual or lineage-based (a person or clan answers for its own acts), not species-wide federal headship. There is no native concept of one man’s single act constituting the whole human race legally guilty.	Do not seek a lexical substitute — teach the federal-headship logic explicitly as new content each time 5:12-19 vocabulary appears, using an analogy bridge (e.g., a clan head’s treaty binding all clan descendants) clearly marked as an ANALOGY, not a doctrinal equivalence, to avoid implying Oromo customary law itself teaches this.
Grace and Salvation by Faith Alone	ayyaana [#5/ROM-039]; fayyina/fayyisuu [#35/ROM-041]; amantii/amanuu [#26/ROM-026]	Triple collision risk: (a) ayyaana is Waaqeffannaa’s term for a personal guardian-spirit/divine emanation; (b) fayyina roots in physical healing/wellness, risking reduction of salvation to bodily health; (c) amantii is the general Oromo word for “religion,” risking a shift from personal trust to religious-affiliation membership.	All three terms are RETAINED (no viable substitute exists and they are already embedded in Oromo Bible tradition), but each requires a MANDATORY modifier/collocation: ayyaana Waaqayyoo (never bare ayyaana); fayyina always taught with its three-tense scope (justified/being sanctified/will be glorified); amantii always modeled with a relational-trust illustration (leaning one’s full weight on someone), not a checklist of religious practice.
Union with Christ	Kiristoos wajjin… phrasal construction [#61/ROM-076]; cuuphaa/cuuphamuu [#60/ROM-075]	Greek σύν-compounds (synestaurōthē, synetaphēmen, syzēsomen, etc.) are single morphemes carrying “co-crucified,” “co-buried,” “co-raised” in one word each; Oromo has no comparable derivational prefix, forcing every instance into a multi-word phrase, which risks inconsistent rendering across translators/lesson-writers.	Lock a SINGLE fixed phrasal template: “Kiristoos wajjin [verb]” (eeg. “Kiristoos wajjin fannifamne,” “Kiristoos wajjin awwaalamne,” “Kiristoos wajjin duʼaa kaʼuu”) and require this exact template at every σύν-occurrence in ch.6 and 8, cross-referenced in a running footnote so the thematic unity is visible even without a single-word Oromo equivalent.
The Law and Its Purpose	seera [#45/ROM-058]; seera Musee; seera sammuu; seera cubbuu [#66/ROM-063]	Seera is the everyday Oromo word for civil/state law (traffic law, government statute). Without modifiers, readers/hearers default to a civil-law frame, which cannot carry Paul’s shifting referents: Mosaic Torah, general moral law, and metaphorical “ruling principle” (ch.7-8) — three distinct senses on one root.	Mandatory modifier discipline: NEVER use bare seera for a theologically load-bearing occurrence. Always specify seera Musee (Mosaic), seera Waaqayyoo (moral law generally), or seera sammuu/seera cubbuu (metaphorical internal principle) — and flag the metaphorical uses explicitly as “kun seera dhugaa (seera Musee) miti” (this is not the literal Law of Moses) at first occurrence per lesson unit.
Election and the Sovereignty of God	filannoo/filatamaa [#76/ROM-084]; duraan beeku/duraan murteessuu [#72/ROM-083]; jabeessuu garaa [#78/ROM-086]	Filannoo is Oromo’s ordinary word for a vote/deliberative choice among options (used for elections, market choices) — it structurally implies the CHOOSER weighs pre-existing candidates, inverting the Pauline sense of God’s unilateral, prevenient choice not based on foreseen merit. Additionally, “duraan murteessuu” and “jabeessuu garaa” sit dangerously close to indigenous fate/ayyaana-destiny thinking.	Retain filannoo Waaqayyoo but ALWAYS pair with an explicit agency-direction clarifier: “Waaqayyotu nu filate, nu miti isa filanne” (God chose us; we did not choose him) at first occurrence per unit. Never let election vocabulary appear unglossed alongside hardening vocabulary (#78) without also stating human culpability (ch. 9-10 both affirm) to prevent a fatalistic slide toward ayyaana-style destiny-thinking.
Sanctification and Life in the Spirit	qulqullina [#67/ROM-081]; Hafuura Qulqulluu [#4, #68/ROM-004, ROM-014]; haaromsa sammuu [#91/ROM-098]	Two compounding weaknesses: (1) qulqullina must be kept distinct from qajeelfama (justification) — both can sound like “being made right/clean” to an untrained ear; (2) hafuura (bare) is the general word for breath/wind/spirit AND names spirits invoked in traditional possession ritual (wadaajaa), a genuine Critical-tier collision.	Mandate the FULL FORM “Hafuura Qulqulluu” with zero exceptions — no lesson, quiz, or song text may use bare “Hafuura” to mean the Holy Spirit, even in poetic abbreviation. For the justification/sanctification pair, require a standing contrastive diagram in every relevant lesson: qajeelfama = status, once, forensic, complete; qulqullina = process, ongoing, experiential, incomplete until glorification.
The Future of Israel	Israaʼel [#75/ROM-089]; hambaa [#80/ROM-088]; Israaʼel guutuun ni fayya [#88/ROM-090]; maruu (biqiltuu) [#84/ROM-092]	No lexical weakness per se (these are transparent renderings), but a STRUCTURAL interpretive-scope gap: Oromo has no traditional theological vocabulary distinguishing “ethnic Israel,” “elect remnant,” and “spiritual/eschatological Israel” as Paul does in 9:6 and 11:26 — collapsing them is the path of least resistance in oral teaching.	Do not resolve the ambiguity of “all Israel” (#88) in translation; instead build a mandatory teaching note presenting the three major interpretive options (every individual Jew; the nation corporately at a future point; the elect remnant throughout history) so learners see the fork rather than receive a silently pre-decided answer.
The Gospel as the Power of God for Salvation	wangeela [#10/ROM-018]; humna Waaqayyoo [#34/ROM-034]; fayyina [#35/ROM-041]	Humna (power) is also the standard word for political/military might; risk of reading “power of God” as raw coercive force rather than the gospel’s SAVING efficacy.	Always collocate: “humna Waaqayyoo kan fayyina fidu” (the power of God that brings salvation) — never leave humna Waaqayyoo to stand alone as an abstract power-statement disconnected from its saving purpose clause (1:16b).
Christian Living and Unity in the Church	dhagna Kiristoos [#92/ROM-100]; obboloota [#30/ROM-030]; keessummeessuu [#93/ROM-101]; aarsaa jiraataa [#90/ROM-097]	Generally low-weakness category (strong cultural bridges exist: hospitality, communal-body imagery), EXCEPT for mootummaa Waaqayyoo (kingdom of God, #97/ROM-103) and taayitaa/mootummaa (governing authority, #94/ROM-102), where the everyday political meaning of mootummaa (the literal state/regime) is unusually loaded in the contemporary Ethiopian/Oromia federal political context.	Teach “mootummaa Waaqayyoo” with an explicit negation clause at first occurrence in any lesson: “kun mootummaa siyaasaa miti — bulchiinsa Waaqayyoo kan garaa namaa keessa jiru” (this is not a political government — it is God’s reign within a person’s heart). Apply parallel caution to ch.13’s taayitaa teaching so it is not read as blanket political endorsement.

Part 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no native Oromo lexical slot exists at all)

These are concepts for which Oromo simply has no pre-existing word or phrase, requiring either a coined/compound phrase, a transliteration, or a taught paraphrase — not a “wrong translation” but a genuine structural gap.

Concept	Greek anchor	Gap description	Chosen solution
Mercy seat / propitiatory sacrifice mechanism	ἱλαστήριον (#52/ROM-070)	No OT tabernacle/temple cultic furniture concept exists in Oromo religious memory; Waaqeffannaa sacrifice is propitiatory in a general sense but has no “seat” object or blood-sprinkling ritual analog.	Paraphrase-with-gloss: araara + mandatory explanatory apparatus “(aarsaa araaraa — akka teessuma araaraa Iyyaasuus 25 keessatti ibsame)” at every occurrence, not a single-word solution.
Federal headship (Adam as legal representative of the race)	Ἀδάμ…πάντες ἥμαρτον (#59/ROM-055)	Oromo customary responsibility structures are individual/lineage, not species-representative.	Transliterate the name (Addaam) and teach the concept as new imported doctrine via analogy, never via a coined native term (a coined term would falsely imply the concept already existed in Oromo thought).
σύν-Christ compounds (union-with-Christ grammar)	συν- prefix family (#61/ROM-076)	No derivational prefix in Oromo morphology produces one-word “co-crucified/co-raised” forms.	Fixed phrasal template “Kiristoos wajjin + verb,” documented in Part 1 above.
Forensic imputation/accounting metaphor for righteousness	λογίζομαι (#55/ROM-045)	Oromo has commercial/accounting vocabulary (herrega, “account/ledger”) but it is not conventionally applied to moral-legal status; the metaphor must be actively built, not assumed.	Retain herrega galuu (“entered into the account”) as a deliberately commercial-register phrase, taught explicitly as a metaphor borrowed from bookkeeping, reinforced with a concrete illustration (a debt marked “paid” in someone else’s ledger).
Adoption with full inheritance rights under a sovereign deity	υἱοθεσία (#69/ROM-082)	Oromo guddifachaa (customary fostering/adoption) exists but denotes a human-to-human family/clan arrangement without the cosmic-sovereign, inheritance-of-all-things scope Paul intends.	Use ilma godhamuu (a general “made-a-son” phrase, deliberately NOT the specific term guddifachaa) to avoid over-identifying with the bounded customary practice, then teach the NT sense as exceeding guddifachaa in view of the divine Adopter and cosmic inheritance.
”Weak in faith” as a pastoral-acceptance category (not an insult class)	ὁ ἀσθενῶν τῇ πίστει (#96/ROM-104)	Oromo social register readily produces shame-coded terms for “weak” (laafaa, dadhabaa) that function as put-downs in ordinary speech; there is no neutral pastoral-sociological register for this.	Use kan amantiin isaa laafaa but require an explicit accompanying instruction each time: this is descriptive, not derogatory; Paul commands the “strong” to welcome, not label, this group.

2.2 Crowded Semantic Neighborhoods (too many theological concepts competing for one Oromo word/root)

These require active fencing — clear rules for which sense a given occurrence carries, and explicit disambiguating modifiers, so that one Oromo lexeme is not silently forced to carry multiple, sometimes contradictory, Pauline senses.

Oromo root	Competing senses forced onto it	Fencing rule
hafuura	(1) ordinary breath/wind; (2) human spirit; (3) the Holy Spirit; (4) traditional possession-spirits (wadaajaa)	Holy Spirit references MUST use full form “Hafuura Qulqulluu” with zero bare exceptions. Human-spirit references (e.g., “my spirit bears witness,” 8:16b) must carry a possessive (“hafuura keenya,” “hafuura kiyya”) to block confusion with the Holy Spirit or ritual spirits.
seera	(1) civil/state law; (2) Mosaic Torah; (3) general moral law; (4) metaphorical internal ruling principle (law of sin/mind)	Modifier-mandatory at every load-bearing occurrence (see Part 1, Law entry); never rely on context alone across ch.2-8.
araara	(1) hilastērion’s sacrificial-substitutionary mechanism (3:25); (2) katallagē’s relational reconciliation outcome (5:10-11); (3) eleos’s general mercy/compassion sense (9:15-16, 11:30-32); (4) entynchanō’s ongoing intercession (8:34)	Each occurrence needs a distinguishing collocation: “aarsaa araaraa” for the sacrificial mechanism; “walitti araarsuu” for relational reconciliation; “gara-laafina” as an alternate gloss for general mercy where confusion is likely; “araara kadhachuu” (to plead/intercede) for the advocacy sense. Never assume the bare noun disambiguates itself.
filannoo / election-hardening cluster	(1) sovereign divine election (9:11); (2) ordinary human voting/choice (secular usage); (3) adjacency to fatalistic ayyaana-destiny thinking via hardening vocabulary	See Part 1, Election entry: mandatory agency-direction clarifier every time; never let election and hardening vocabulary co-occur unglossed.
qajeelfama / qajeelummaa / qajeelaa / qajeeltuu family	(1) forensic justification-status (3:24 etc.); (2) God’s own righteous character (1:17, qajeelummaa Waaqayyoo); (3) ordinary ethical uprightness/honesty in ordinary Oromo speech; (4) “the righteous one” as a morally good person (mis-reading of 1:17’s dikaios)	Every occurrence in a doctrinal context requires the explicit forensic gloss (“murtii/haala qajeelaa ta’uu kan Waaqayyo kennu” — the status of being righteous that God grants) distinguished from ordinary “being a good/honest person.” This is the single most heavily fenced root in the whole letter (see Part 3, #1).
amantii	(1) personal trust/reliance on Christ (Pauline sense); (2) “a religion” (Islam, Waaqeffannaa, Christianity all called “amantii X” in ordinary Oromo); (3) mere intellectual assent	Never let “amantii” stand as a religious-affiliation label in doctrinal teaching without the trust-illustration; consider the fixed teaching phrase “amantiin jechuun of kennuu fi hirkannaa dha, amantii (religion) tokko qofa fudhachuu miti” (faith means self-surrender and reliance, not merely adopting a religion) at first occurrence per unit.
cubbuu	(1) an individual sinful act (moral wrongdoing); (2) Sin as an enslaving ruling power (ch.6-7, personified)	Fence with grammatical number/determiner: singular countable acts vs. the personified ruling-power sense should be flagged with a teaching note at 6:12-14 and 7:8-11 (“cubbuun akka mootii/gooftaa” — sin like a king/master), since the bare noun does not itself signal personification.
garba	(1) Paul’s honored self-designation as Christ’s bondservant (1:1); (2) the universal-humanity slavery metaphor (ch.6); (3) literal historical chattel slavery (Oromo lived trauma)	Never use unglossed; every occurrence requires the honored-voluntary-bondservice clarification, doubly so in ch.6 where it describes ALL people, not just Paul.

Part 3 — Transliteration vs. Paraphrase Decisions

A record of the deliberate choice made for each borderline case, with rationale, so future curriculum authors do not re-litigate these decisions inconsistently.

Term	Decision	Rationale
Ἰησοῦς Χριστός	Transliterate → Yesus Kiristoos	No semantic content to translate (proper name + title); transliteration is the universal cross-language convention and already fixed in Oromo Christian usage.
Ἀδάμ	Transliterate → Addaam	Proper name; the doctrinal weight (federal headship) is carried by surrounding TEACHING, not by finding a native equivalent name/concept — a paraphrase here would risk inventing a false native parallel.
Ἀββά	Transliterate + retain intimate form → Abbaa, Yaa Abbaa koo!	Oromo “Abbaa” independently carries the same filial-intimacy register as Aramaic “Abba” — a rare case where transliteration and native equivalence converge; retained as direct address exactly as Paul does (Aramaic retained then glossed in Greek).
Ἰσραήλ	Transliterate → Israaʼel	Proper noun/ethnonym; no native paraphrase is possible or desirable — the doctrinal complexity (9:6, 11:26) belongs in teaching notes, not in the rendering.
εὐαγγέλιον	Transliterate (loanword) → wangeela	Already a fixed, technical loanword across Oromo Christian usage; paraphrasing as “oduu gaarii” (good news) would flatten it to ordinary news and lose 400+ years of accumulated technical/liturgical weight.
βάπτισμα	Transliterate/nativize (established loan) → cuuphaa/cuuphamuu	Established Oromo Christian technical term; not paraphrased as a generic “washing” word, preserving the ritual-technical distinctiveness.
ἱλαστήριον	Paraphrase with explanatory gloss → araara (+ “aarsaa araaraa”)	A single transliterated Greek/Hebrew cultic-object word (e.g., borrowing “hilasterion” itself) would be opaque and untaught; paraphrase-plus-gloss is necessary because the underlying OT object/ritual has no Oromo cultural memory to anchor a loanword.
χάρις	Paraphrase using an existing (loaded) native term → ayyaana (mandatory collocation “ayyaana Waaqayyoo”)	Deliberate retention of the historically established Oromo Bible-tradition rendering despite its Critical-tier collision risk (see #5/ROM-039), rather than coining a new word, because (a) changing a century-embedded rendering would fracture continuity with the existing Oromo Bible-reading community, and (b) a coined alternative would be unfamiliar and equally require full catechesis, without the benefit of existing recognition. This is a “retain and fence” decision, not a “problem-free” one.
δικαιόω/δικαιοσύνη	Paraphrase using an existing (mismatched) native root → qajeelchuu/qajeelfama/qajeelummaa	No transliteration option exists (this is not a proper noun or ritual object); the existing “make straight/upright” root is the closest native semantic field despite its behavioral-process connotation. Coining an entirely new artificial term was considered and REJECTED, because an invented word would have zero resonance in the existing Oromo Bible-reading tradition and would need to be taught from absolute zero — no better than the current option, and worse for continuity.
υἱοθεσία	Paraphrase, deliberately avoiding the closer cultural term → ilma godhamuu (not guddifachaa)	Although guddifachaa (Oromo customary adoption) is the closer cultural anchor, it was deliberately NOT selected as the primary rendering because it would import specific customary-law expectations (inheritance shares, clan-membership rules) that could distort or limit the NT’s cosmic-inheritance scope; guddifachaa is retained only as a TEACHING bridge/illustration, not as the translation itself.
σύν- compounds	Paraphrase via fixed phrasal template → “Kiristoos wajjin…”	No transliteration is possible (these are grammatical prefixes, not vocabulary items); paraphrase is the only option, and the decision was to fix a single template for absolute consistency rather than allow free variation (“waliin,” “cinaa,” etc.) across lessons.
φίλημα ἅγιον	Paraphrase, function over form → dhungoo qulqulluu (taught as adaptable)	Retained literal translation (“holy kiss”) for textual fidelity, but explicitly paired with teaching that permits culturally-adapted PRACTICE (embrace, handshake) — a rare case where the lexical rendering is literal but the applied behavior is deliberately not mandated literally.
μυστήριον	Paraphrase → icciitii	Native Oromo word for “secret” is available and adequate once modified (“kan amma mul’ate” — now revealed) to block the “unsolvable puzzle” misreading; no transliteration needed.

Part 4 — Ranked List of Highest-Risk Ambiguities in Romans

Ranked by combined severity of (a) doctrinal centrality to the letter’s argument, (b) depth of collision with existing Oromo religious/cultural frameworks, and (c) likelihood of silent, undetected misreading if unglossed.

δικαιοσύνη θεοῦ / δικαιόω — “righteousness of God” / “to justify” (#36, #51 / ROM-042, ROM-069). The single highest-stakes rendering in the letter. Qajeelummaa/qajeelfama naturally reads as ethical uprightness or moral self-improvement in ordinary Oromo, directly threatening the letter’s central claim that righteousness is a received, forensic, faith-alone status rather than an achieved moral condition. Confusing this with sanctification (qulqullina) reintroduces works-righteousness by the back door — the very error Romans was written to refute. Mandatory sustained catechesis across ch.1–5, every occurrence.
χάρις — “grace” (#5 / ROM-039). Direct lexical collision with Waaqeffannaa’s ayyaana (guardian-spirit/divine emanation/fate-force). Left unglossed, “grace” could be heard as an impersonal spiritual force or one’s allotted destiny-spirit rather than the personal, relational, unmerited favor of the one true God. Retained deliberately for tradition-continuity reasons (see Part 3), which makes the fencing discipline (mandatory “ayyaana Waaqayyoo” collocation) non-negotiable.
πνεῦμα / Hafuura Qulqulluu — “Spirit” (#4, #19, #68 / ROM-004, ROM-008, ROM-014). Hafuura alone names breath, wind, the human spirit, AND spirits invoked in traditional possession ritual (wadaajaa). Chapter 8’s ~20 occurrences make this the highest-FREQUENCY collision risk in the letter — a single lapse into bare “Hafuura” in a widely used lesson or song could normalize confusion with traditional spirit-invocation across an entire generation of learners.
ἐκλογή/ἐκλεκτός and πᾶς Ἰσραὴλ σωθήσεται — election and “all Israel” (#76, #88 / ROM-084, ROM-090). Filannoo imports an ordinary-Oromo sense of deliberative human choice/voting, structurally inverting the direction of agency Paul intends (God choosing, not being chosen by foreseen merit). Compounded by the unresolved scope of “all Israel” (11:26), this cluster carries the highest risk of the curriculum silently resolving a genuinely contested theological question through translation choice alone rather than transparent teaching.
δοῦλος — “slave/bondservant” (#8, #63 / ROM-074, ROM-078). Historical trauma collision: Oromo communal memory includes both victimhood and complicity in the 19th-century regional slave trade. Used as Paul’s honored self-title (1:1) and, more dangerously, as a description of the WHOLE human race’s condition (ch.6), this term risks either trivializing real historical suffering or producing an emotionally repellent misreading of Paul’s positive theological point about willing service to a good Master.
σάρξ — “flesh” (#17, #48 / ROM-048). A single Oromo word (foon, ordinarily “meat”) must silently carry both Paul’s neutral sense (human descent/body, 1:3, 9:5) and his negative sense (sin-dominated nature, ch.7–8) with no lexical marker distinguishing them — a recipe for readers importing the wrong sense at the wrong verse without a teacher’s explicit intervention at each occurrence.
σύν-Χριστῷ compounds — union with Christ (#61 / ROM-076). Not a false-friend collision but a genuine structural absence: no Oromo morphology can replicate the Greek’s tight one-word “co-crucified/co-raised” cohesion, risking the union-with-Christ theme reading as a loose collection of separate phrases rather than one integrated theological motif, unless the fixed phrasal template is rigorously maintained across every occurrence.
ἱλαστήριον — propitiation/mercy seat (#52 / ROM-070). A genuine conceptual vacuum (no OT cultic-furniture memory in Oromo religious background) rather than a false-friend collision, but high-risk because the paraphrase-plus-gloss solution is verbose and easily abbreviated by time-pressed teachers into bare “araara,” silently losing the sacrificial-substitutionary mechanism and collapsing it into mere “reconciliation” (katallagē’s sense).
νόμος — “law” (#45, #66 / ROM-058, ROM-063). Seera’s default civil-law register creates a low-grade but PERVASIVE ambiguity across roughly nine chapters (2–10), multiplying small misreadings (Mosaic vs. moral vs. metaphorical-internal “law”) at a scale that, in aggregate, may do as much cumulative damage as any single higher-ranked item if modifier-discipline lapses.
βασιλεία θεοῷ / ἐξουσία — kingdom of God / governing authority (#97, #94 / ROM-103, ROM-102). Contemporary political loading specific to the Oromo/Ethiopian federal context: mootummaa is the live, contested everyday word for the actual state. Risk here is less exegetical than pastoral/political — mishandling could either read Romans 13 as blank-check submission to unjust regimes, or read “kingdom of God” as a covert political program, either of which distorts Paul’s spiritual-reign point.

Governance Note

This gap analysis does not alter any locked rendering in 08_core_glossary.md or assets/bible_term_registry.json; it documents the REASONING and RISK STRUCTURE behind those choices and prescribes the mandatory fencing/teaching disciplines required at the point of lesson, quiz, and sermon authorship. Any future revision to a rendering discussed here must be proposed as a formal, documented revision to the baseline glossary/registry, not as a silent local substitution in downstream curriculum materials.