Linguistic Gap Analysis: Galatians (English → Persian)

1. Purpose and Method

Galatians is Paul’s most polemical letter: its argument depends on holding several near-synonymous vocabulary clusters apart (grace vs. law, works of the law vs. works of the flesh vs. fruit of the Spirit, faith vs. faithfulness, flesh in three distinct senses, freedom vs. slavery). Persian already possesses rich, but frequently already-occupied, vocabulary for every one of these concepts, occupied by Twelver Shia devotional practice, Sunni-Shia legal vocabulary, Zoroastrian-inherited cosmology, Sufi mystical-poetic tradition, and post-1979 Iranian political discourse. This document maps where Persian vocabulary is:

• Missing — no existing term carries the required doctrinal content, requiring a compound/coinage;
• Present but crowded — a natural-seeming term exists but is already load-bearing for a competing frame of meaning, requiring deliberate semantic “fencing” (explicit contrastive teaching, footnotes, or paired alternative renderings); and
• Transliteration candidates — terms best preserved as loanwords/proper nouns rather than translated at all.

This document does not repeat entries settled without further comment in 08_core_glossary.md; it analyzes the reasoning behind the harder calls and surfaces calls not yet fully resolved.

2. Full-Book Chapter Coverage Checklist

Chapter	New/Elevated Linguistic Gaps Surfaced	Status
Galatians 1	ἕτερον εὐαγγέλιον, μεταστρέφω, ἀνάθεμα, ἀποκάλυψις, πατρικαὶ παραδόσεις, ἀφορίζω, δοῦλος, ἐγείρω, ἀπόστολος (1:1 unmediated-authority intensification)	Reviewed — high-density chapter
Galatians 2	δικαιόω (x3), ἔργα νόμου (x3), πίστις Χριστοῦ, στῦλοι, ψευδάδελφοι, ὑπόκρισις, Ἰουδαΐζειν, συσταυρόω	Reviewed — doctrinal core; core passage (2:15-21) anchors entire analysis
Galatians 3	ἐλογίσθη εἰς δικαιοσύνην, κατάρα, ξύλον, ἐξαγοράζω, ἐπαγγελία, διαθήκη, σπέρμα, μεσίτης, παιδαγωγός, συγκλείω/φρουρέω, βασκαίνω	Reviewed — heaviest Abrahamic-covenant/law-purpose density
Galatians 4	υἱοθεσία, Ἀββᾶ ὁ πατήρ, νήπιος, ἐπίτροπος/οἰκονόμος, στοιχεῖα τοῦ κόσμου, πλήρωμα τοῦ χρόνου, μορφωθῇ Χριστὸς ἐν ὑμῖν, παιδίσκη/ἐλευθέρα, Ἱερουσαλὴμ ἄνω, ἐκβάλλω, ἀλληγορέω	Reviewed — adoption/sonship doctrinal center
Galatians 5	ἐλευθερία, ζυγὸς δουλείας, δουλεία, περιτομή/ἀκροβυστία, καινὴ κτίσις, πίστις δι’ ἀγάπης ἐνεργουμένη, σάρξ (ethical), ἔργα τῆς σαρκός, καρπὸς πνεύματος, fruit-list nine terms, στοιχέω/περιπατέω πνεύματι	Reviewed — flesh/Spirit and freedom doctrinal center
Galatians 6	νόμος τοῦ Χριστοῦ, βαστάζετε τὰ βάρη ἀλλήλων, τὸ ἴδιον φορτίον, καταρτίζω, σπείρω/θερίζω, κανών, Ἰσραὴλ τοῦ θεοῦ, στίγματα τοῦ Ἰησοῦ, κόσμος ἐσταύρωται ἐμοὶ	Reviewed — closing ethical/pastoral applications

No chapter contributes zero new terminology; Galatians is unusually term-dense relative to Romans on a per-chapter basis. All six chapters are represented in the doctrine matrix and ambiguity ranking below.

3. Doctrine Vocabulary Matrix

Doctrine	Available Persian Term(s)	Weaknesses / Collision Risk	Recommended Strategy
Justification by Faith	عادل شمرده شدن (justification); عدالت (righteousness); ایمان به مسیح (faith in Christ)	عادل شمرده شدن is a compound with no single-word competitor — genuine strength, not weakness. Risk lies instead in اعمال ناموس (“works of the law”) being flattened into a general “good deeds” reading that then implicitly condemns Gal 5:6/6:9-10’s positive good-deeds language.	Reuse baseline compound exactly (already Critical). Fence اعمال ناموس against عمل نیک with an explicit note at every 2:16 occurrence: Paul condemns Torah-observance-as-badge-of-righteousness, not ethical action generally.
The True Gospel versus False Gospels	انجیل; انجیلی دیگر; منحرف کردن	Persian-Islamic tahrif doctrine (scriptural corruption) is a live, load-bearing frame; “a different gospel” and “distort” both risk being heard as confirming tahrif rather than describing a first-century false-teaching controversy.	Missing vocabulary: no existing Persian phrase cleanly separates “a rival teaching” from “a corrupted text.” Coin/reinforce انجیلی دیگر (“a different Injil,” teaching-content sense) and mandate a footnote at 1:6-9 distinguishing Paul’s target (a legalistic teaching) from any claim about the text of Scripture itself. Never use تحریف.
Paul’s Apostleship	رسول; مکاشفه (revelation); برگزیدن (set apart)	رسول collides with Muhammad’s title generally (inherited from Romans); Galatians 1:1’s “not from man, nor through man” intensifies the Imamate-succession collision specifically, since Paul’s unmediated-authority claim structurally parallels claims made for the Imams’ direct spiritual authority after the Prophet.	Reuse رسول (already Critical). For 1:1 specifically, ensure the negative clause (“not from men, nor through man, but through Jesus Christ and God the Father”) is rendered with full force, since this is the verse where the Imamate-parallel risk peaks — theologian review flagged.
Law and Grace	ناموس; فیض; اعمال ناموس	Crowded neighborhood: ناموس avoids the shari’a collision (per baseline), but the letter’s sheer density of νόμος occurrences (chs. 2-5) plus the new νόμος τοῦ Χριστοῦ (law of Christ) risks blurring three distinct referents (Mosaic law generally; “works of the law” as boundary-marking observance; “law of Christ” as NT ethic) into one undifferentiated ناموس concept.	Use ناموس consistently for Mosaic Torah; اعمال ناموس for the works-based reliance; ناموس مسیح (never شریعت مسیح) for 6:2. Require a translator’s note the first time all three appear in the same lesson distinguishing them explicitly.
Crucified with Christ	با مسیح مصلوب شده‌ام; نفس را مصلوب کرده‌اند; دنیا برای من مصلوب شده است; صلیب	No existing single Persian idiom naturally conveys Paul’s participatory-union sense (crucified with); هم‌صلیب‌شدن is not established usage. The compound با مسیح مصلوب شده‌ام is itself a controlled coinage, needed because Persian has no ready reflexive-perfect construction for “I have been co-crucified.”	This is a genuine missing-vocabulary case, not merely a crowded one. Lock the three coordinate occurrences (2:19-20, 5:24, 6:14) to structurally parallel Persian syntax so learners recognize them as one doctrine expressed three times, not three unrelated statements.
The Abrahamic Covenant and Promise	ابراهیم; عهد; وعده; نسل; برکت; لعنت	ابراهیم/Ibrahim is a shared, venerated Quranic patriarch — the risk is not collision but dilution: Paul’s specific sola fide argument from Gen 15:6 can be absorbed into generic shared reverence rather than register as a distinct soteriological claim. لعنت (curse) is separately crowded by Shia tabarra ritual cursing (see §4).	Actively teach the Genesis 15:6 background at every occurrence rather than assuming it; do not rely on Ibrahim’s positive cultural valence to carry Paul’s argument. Fence لعنت per §4 below.
The Law’s Purpose	مربی (tutor); تحت نگهبانی (kept in custody); افزوده شد (added); واسطه (mediator)	واسطه is heavily crowded (see §4, tawassul). مربی was deliberately chosen over the more natural سرپرست specifically to avoid cross-contaminating the adoption doctrine’s rejected term.	No missing vocabulary; this doctrine is well-served once واسطه is fenced and مربی’s deliberate divergence from سرپرست is documented for consistency across Phase 2 workers.
Adoption and Sonship	فرزندخواندگی; ابا، پدر; میراث; وارث	Reused baseline term, already flagged Critical against Iranian civil-law sarparasti default. Galatians 4 is the doctrine’s source text (prior to Romans 8), so this letter carries first-occurrence teaching weight.	No new gap; ensure Phase 2 documents built from Galatians establish the doctrine with full inheritance-rights teaching before Romans 8 is later encountered by the same learner, since curriculum sequencing may vary.
Freedom in Christ	آزادی; یوغ بردگی; بردگی	آزادی is not a missing term but the single most politically crowded word in the entire glossary — see §4, ranked #1 collision below.	Cannot substitute a different word without losing intelligibility (there is no viable alternative to آزادی for “freedom” in Persian). Must be fenced by mandatory pastoral framing distinguishing, without dismissing, the spiritual referent from the contemporary political-revolutionary register.
Circumcision and the New Creation	ختنه; نامختونی; خلقت جدید	ختنه is not a lost or archaic word requiring a coinage — the problem is the reverse: it is a live, currently-practiced Sunnah observance. The translation gap is not lexical but pragmatic (how to discuss it without sounding like commentary on family practice).	Require explicit distinguishing footnote at every occurrence: “requiring circumcision as the basis of righteousness” (rejected) vs. “circumcision as an ongoing practice” (neutral, cf. Paul’s own stated indifference in 1 Cor 7:19, teachable as cross-reference).
Flesh versus Spirit	نفس (ethical σάρξ); جسم (neutral σάρξ); روح‌القدس	Missing vocabulary in the strict sense: Persian, like Greek, uses one word (σάρξ / could default to جسم or نفس) across three distinct senses in Galatians (ethical, neutral-physical, natural-generation at 4:23,29). No single Persian word natively tracks the same triple ambiguity, so the sense-split must be engineered by the translator per occurrence rather than discovered in the lexicon.	Mandate per-occurrence disambiguation flagging (already begun in the core glossary’s cross-reference table). نفس is doctrinally productive (bridges to Sufi/Quranic nafs psychology) provided the resolution mechanism (Spirit-dependence, not self-purification) is taught at first occurrence.
Fruit of the Spirit	میوه روح; محبت, شادی, بردباری, مهربانی, نیکویی, وفاداری, ملایمت, خویشتن‌داری	Grammatical gap: Greek’s singular καρπός vs. plural ἔργα must be engineered in Persian since میوه is not inherently more “singular-feeling” than اعمال is “plural-feeling” without deliberate phrasing choices (e.g., avoiding a plural marker on میوه). وفاداری (fruit-sense) vs. ایمان (trust-sense) for the same Greek word πίστις is a second engineered distinction.	No missing vocabulary; ensure translators are instructed never to pluralize میوه (avoid میوه‌های روح) so the unified-character sense is visually and grammatically distinct from اعمال نفس’s plural form.
Faith Working through Love	ایمانی که از طریق محبت عمل می‌کند	This is a constructed compound, not an existing idiom — Persian has no single proverb or fixed phrase expressing “faith activated through/by means of love” as a technical soteriological formula.	Missing-vocabulary case requiring controlled coinage (already drafted in the core glossary). Must be worded to avoid implying synergism (love as an added requirement to faith) — recommend translator training example showing the rejected synergistic paraphrase alongside the approved one.
Bearing One Another’s Burdens	بارهای سنگین یکدیگر را متحمل شوید; بار خود	Persian بار is a single word covering both βάρος (excessive, crisis-level burden) and φορτίον (ordinary personal load); the source text’s two-word distinction has no automatic two-word Persian counterpart.	Missing-vocabulary case resolved by qualifying بار with سنگین (“heavy”) only for the βάρος sense and leaving بار خود unqualified for φορτίον — a controlled, consistent adjectival fence rather than two different head-nouns.

4. Crowded Semantic Neighborhoods Requiring Fencing

These are cases where a serviceable Persian word exists but is already the primary vocabulary of a competing devotional, legal, or political system. Each requires deliberate isolation — a footnote, a contrastive teaching note, or a firmly avoided alternative — rather than a vocabulary substitution, because no better substitute exists.

Persian Term	Primary Competing Frame	Passage(s)	Fencing Strategy
آزادی (freedom)	Post-1979 Iranian revolutionary political slogan; ongoing civil-liberties movement discourse	2:4, 5:1, 5:13	Theologian-reviewed pastoral framing at first occurrence distinguishing spiritual bondage/freedom from civil-political freedom, without implying the latter is unimportant or that Paul is silent on it.
لعنت (curse/anathema)	Shia tabarra — ritual, communal cursing of the Imams’ enemies, especially during Muharram	1:8-9 (ἀνάθεμα); 3:10, 3:13 (κατάρα)	Distinguish Paul’s two distinct uses from each other as well as from tabarra: 1:8-9 is a solemn one-time apostolic pronouncement about false teaching; 3:10-13 is a specific forensic-substitutionary claim (Christ bearing the law’s curse). Neither is a ritual-communal practice. Footnote both.
واسطه (mediator)	Shia tawassul — seeking intercession with God through the Imams, Fatima, or other holy figures; one of the most popularly practiced devotional habits in Iranian Shia piety	3:19-20	Explicit contrast required: Moses’ mediatorial role is a one-time redemptive-historical fact about how the law was given, not an ongoing devotional-intermediation relationship; must be paired with Christ’s own unique mediatorial/intercessory role (already Critical in the Romans baseline) to prevent the term from being read as endorsing tawassul-style practice generally.
مکاشفه (revelation) chosen over وحی (wahy)	Islamic wahy — verbatim prophetic dictation, tied to khatam al-anbiya (finality of prophethood in Muhammad)	1:12, 1:16, 2:2	مکاشفه is the fence itself (already the established Persian Bible title for the book of Revelation); reinforce by never pairing it with vocabulary implying Paul received a new scripture-text, only direct disclosure of the gospel’s content already fulfilled in Christ.
سنت‌های پدران (traditions of the fathers)	Islamic Sunnah — the normative sayings/practices of Muhammad, a major Sunni-Shia distinguishing category	1:14	Mandatory footnote at first occurrence: this refers to first-century Pharisaic oral-law tradition Paul personally abandoned, not a claim about the authority structure of Sunnah/hadith in Islam.
ختنه / نامختونی (circumcision/uncircumcision)	Actively practiced Islamic Sunnah rite for boys	2:3, 2:7-9, 2:12, 5:2-6, 5:11, 6:12-13, 6:15	Distinguish “circumcision required for righteousness” (rejected) from “circumcision as a practice” (neutral) at every occurrence; never imply Paul opposes the physical rite itself.
نفس (flesh, ethical sense)	Sufi/Quranic an-nafs al-ammāra — the appetite-driven lower self, addressed through ascetic self-discipline toward tranquil submission	5:13, 5:16-17, 5:19, 5:24, 6:8	Bridge deliberately (real cultural traction), but fence the resolution: Paul’s conflict is resolved by Spirit-dependence (a distinct divine Person given at conversion), not self-effort/ascetic purification. Mandatory distinguishing note at first occurrence.
کنیز (bondwoman, Hagar)	Classical Islamic fiqh’s concubine/female-slave legal category, still discussed in jurisprudence	4:22-31	Frame explicitly as Paul’s typological/allegorical device applied to a specific Genesis narrative, not a comment on, or endorsement of, any Islamic legal-marital category.
اورشلیم بالا (Jerusalem above) / اسرائیل خدا (Israel of God)	Iran’s officially propagandized anti-Israel political stance; Quds Day discourse	4:26; 6:16	Explicit note at both occurrences: purely theological/ecclesiological referents (the heavenly city; the believing community), not commentary on the contemporary State of Israel or geopolitical Jerusalem/al-Quds.
مانند یهودیان زیستن (to Judaize)	Same anti-Israel political register, applied to an ethnic/religious-conformity verb	2:14	Historical framing required: describes first-century pressure to adopt Jewish Torah-custom, not a statement with any contemporary political valence.
اعتماد به نفس / نفس (flesh) risk of bleeding into مربی/سرپرست cluster	Adoption doctrine’s rejected سرپرستی term	3:24-25 (παιδαγωγός)	Already resolved by choosing مربی instead of سرپرست; document this divergence prominently so Phase 2 workers do not “correct” it back to the more intuitive-sounding سرپرست.
فدیه (ransom/compensatory payment), explicitly avoided	Islamic fidyah — compensatory payment for a missed Ramadan fast or Hajj infraction	3:13, 4:5 (ἐξαγοράζω)	بازخرید کردن is the fence; never use فدیه دادن, which would import a transactional, works-adjacent framework contradicting the letter’s central argument.
مشارکت (fellowship)	ش‌ر‌ک root shared with shirk (idolatrous partnership)	2:9	Inherited Low-Medium risk from the Romans baseline; context (the “right hand of fellowship” extended to Paul by the Jerusalem pillars) sufficiently disambiguates; no additional fencing required beyond the baseline’s existing note.
نشان‌های عیسی (marks of Jesus), چosen over داغ‌های عیسی	Muharram self-flagellation (zanjeer-zani) and self-laceration (qameh-zani) devotional scarring practices	6:17	نشان‌های عیسی is the fence itself; never use the more visceral داغ‌های عیسی, which would suggest self-chosen devotional performance rather than involuntary suffering endured for the gospel.
اصلاح کردن, explicitly avoided	Contemporary Iranian political Reformist (Eslah-talaban) movement vocabulary	6:1 (καταρτίζω)	ترمیم کردن is the fence; preserves the gentle, physician/net-mending image without importing an institutional-political “correction” register.

5. Transliteration vs. Paraphrase Decisions

Category	Decision	Examples	Rationale
Proper names (persons, places)	Transliterate, using established Tarjome Ghadeem/Mojdeh forms	عیسی، پولس، ابراهیم، داوود، اسرائیل، اورشلیم	No naming controversy in Persian (unlike Arabic); consistency with the Romans baseline and wider Persian Bible tradition is mandatory.
Aramaic devotional term preserved untranslated in source	Transliterate	ابا (Abba, 4:6)	Source text itself preserves the Aramaic; Persian rendering must match Romans 8:15 exactly for cross-curriculum consistency, per baseline precedent.
Liturgical exclamations	Transliterate	آمین، هللویاه	Established convention; no paraphrase attempted.
Technical soteriological compounds with no single-word Persian equivalent	Paraphrase via controlled compound	عادل شمرده شدن (justification); عدالت محسوب‌شده (imputed righteousness); با مسیح مصلوب شده‌ام (crucified with Christ); ایمانی که از طریق محبت عمل می‌کند (faith working through love)	A single loanword or single native word would either be theologically empty (a bare transliteration like “ژوستیفیکیشن” would communicate nothing to the target audience) or would default to a misleading native word (e.g., a “process” verb for justification). Compounds are the established strategy already used successfully in the Romans baseline; extend the same method.
Legal/custodial vocabulary (Law’s Purpose, Adoption)	Paraphrase, deliberately choosing the less contaminated of two available native words	مربی (not سرپرست) for παιδαγωγός; قیم for ἐπίτροπος/οἰκονόμος	Native Persian legal vocabulary exists and is adequate; the decision required is which native word, not whether to transliterate.
Doctrinally loaded single Greek terms already carrying an established Islamicate loanword	Retain the established loanword only where content-correction, not word-replacement, is the right strategy	انجیل (gospel); مسیح (Messiah/Christ); ایمان (faith); مکاشفه (revelation)	Consistent with the Romans baseline’s general method: these words are Persian religious vocabulary regardless of translation choice (a Persian Bible without انجیل or مسیح would be unintelligible), so the correct intervention is doctrinal explanation at each occurrence, not lexical avoidance.
Terms with an available native (non-Arabic, non-loanword) Persian option	Prefer the native word over the Arabic-Islamic-loanword alternative when doctrinally safer	ناموس (not شریعت) for νόμος; خدا (not الله) for θεός — both inherited from baseline	Native pre-Islamic Persian vocabulary reduces (though does not eliminate) collision risk with the specifically Islamic legal/theological system; extend this baseline principle to all new Galatians terms where a comparable choice exists (e.g., مکاشفه over وحی).
High-frequency vice/virtue vocabulary shared broadly across Persian religious registers	Paraphrase using ordinary shared vocabulary; no special coinage needed	شادی، بردباری، مهربانی، نیکویی، ملایمت، خویشتن‌داری (fruit-list items); ریاکاری (hypocrisy)	Low doctrinal loading; standard translation practice sufficient, consistent with the baseline’s “Low risk” tier treatment of comparable Romans vocabulary.

6. Ranked List of Highest-Risk Ambiguities (Galatians-Specific)

Ranked by combined severity (doctrinal centrality × collision intensity × likelihood of habitual mistranslation across Phase 2 batch processing):

1. σάρξ (flesh) — three distinct senses within one letter. The ethical (νφς), neutral-physical (جسم), and natural-generation (جسم بر حسب جسم) senses must each be independently identified per occurrence; a single default rendering across all three senses would either moralize ordinary embodiment or naturalize the Spirit/flesh ethical conflict. Highest risk because it recurs at doctrinally central verses across chs. 2, 4, 5, 6.
2. πίστις Χριστοῦ (faith of/in Christ) genitive construction. The objective-genitive decision (ایمان به مسیح) must be applied identically at 2:16 (×2), 2:20, and 3:22; any inconsistency within a single letter is more exposed than the same risk spread across all of Romans, since these four occurrences sit within one tight argument.
3. ἔργα νόμου vs. ἔργα σαρκός vs. καρπὸς πνεύματος — three parallel “deeds” phrases. The entire Galatians argument depends on these staying lexically distinct (اعمال ناموس / اعمال نفس / میوه روح, singular vs. plural grammar preserved); collapsing any two into the same Persian phrasing would flatten Paul’s structural argument.
4. ἕτερον εὐαγγέλιον and μεταστρέφω — “a different gospel” / “to pervert.” Highest risk of actively reinforcing the surrounding culture’s default theological assumption (tahrif) rather than correcting it — a translation failure here does not just under-communicate, it can positively confirm a false doctrine about Scripture’s reliability.
5. μεσίτης (mediator) at 3:19-20. واسطه is the single Persian word most heavily loaded by an actively practiced, popular devotional system (tawassul); a careless rendering could be read as biblical endorsement of intercessory-figure devotion generally.
6. κατάρα/ἐπικατάρατος (curse) at 3:10, 3:13. لعنت’s tabarra resonance risks collapsing Paul’s specific forensic-substitutionary argument (Christ legally bearing the law’s curse in the sinner’s place) into a simpler communal-condemnation statement, losing the doctrine of penal substitution embedded in this passage.
7. ἀνάθεμα (anathema) at 1:8-9. Same tabarra-resonance risk as #6 but for a different function (apostolic pronouncement on false teachers rather than substitutionary atonement); the two must be independently fenced since conflating them would blur two different doctrines into one ritual-cursing frame.
8. ἐλευθερία (freedom) at 2:4, 5:1, 5:13. No viable lexical alternative exists to sidestep the political loading of آزادی; this is the highest-risk case of an unavoidable collision (cannot be fenced by word substitution, only by mandatory contextual framing).
9. ἀποκάλυψις (revelation) at 1:12, 1:16, 2:2. The wahy/khatam al-anbiya collision is severe if مکاشفه is ever abandoned under translator pressure toward the more “natural”-sounding وحی; strict enforcement required across all Phase 2 workers.
10. στοιχεῖα τοῦ κόσμου (elemental principles) at 4:3, 4:9. Double indigenous risk (Zoroastrian elemental cosmology plus folk-Islamic jinn belief) toward an unintended populated-spirit-world reading; the paraphrase اصول ابتدایی این جهان must be used consistently rather than reintroducing a more “vivid” but riskier rendering.
11. περιτομή/ἀκροβυστία (circumcision/uncircumcision) — pervasive, chs. 2 and 5-6. Unlike most Critical terms in this analysis, the risk here is not obscure doctrine but a live family practice; repeated occurrences multiply the chance that at least one instance omits the required distinguishing frame.
12. Ἱερουσαλὴμ ἄνω / Ἰσραὴλ τοῦ θεοῦ (Jerusalem above / Israel of God) at 4:26, 6:16. State-level political sensitivity is unusually acute in Iran; a single unframed occurrence could derail an entire lesson’s reception regardless of translation accuracy elsewhere.
13. παιδαγωγός (tutor/guardian) at 3:24-25. Cross-contamination risk with the adoption doctrine’s rejected سرپرستی is subtle (a translator “correcting” مربی back toward the more familiar سرپرست) but would quietly undermine the letter’s own argument that the law’s custodial role is temporary and inferior to full sonship.
14. βάρος vs. φορτίον (heavy burden vs. own load) at 6:2, 6:5. Both default to the same Persian word (بار) without an enforced adjectival distinction; a missed qualifier could invert Paul’s point about communal support vs. personal responsibility.
15. στίγματα τοῦ Ἰησοῦ (marks of Jesus) at 6:17. Lower doctrinal centrality than items above, but high cultural-sensitivity risk given the vivid Muharram self-laceration resonance if the softer نشان‌های عیسی rendering is not consistently enforced.

7. Summary for Phase 2 Handoff

• Missing-vocabulary items requiring controlled coinage (must be added to translation_memory.json verbatim before batch processing): با مسیح مصلوب شده‌ام family (2:19-20/5:24/6:14), ایمانی که از طریق محبت عمل می‌کند (5:6), اصول ابتدایی این جهان (4:3,9), بارهای سنگین یکدیگر را متحمل شوید / بار خود (6:2,5).
• Crowded-neighborhood items requiring mandatory fencing notes (footnote or contrastive teaching required at every occurrence, not merely once): آزادی، لعنت، اناثما رندرینگ، واسطه، نفس، ختنه/نامختونی، اورشلیم بالا/اسرائیل خدا، نشان‌های عیسی، اصلاح‌کردن-avoidance.
• Highest silent-failure risk: items where an intuitive but wrong Persian word (شریعت، سرپرست، وحی، تحریف، فدیه، داغ، اصلاح) would read fluently and go undetected without explicit forbidden-substitution enforcement — these must be carried into 12_ai_translation_requirements.md’s forbidden-substitution list for Galatians in the same manner as the Romans baseline’s existing list.

This analysis extends, and must be read alongside, 08_core_glossary.md and the Galatians-extended bible_term_registry.json. All new terms and fencing decisions recorded here require formal entry into translation_memory.json before Phase 2 batch translation begins.