Doctrine Analysis: Galatians (English → Persian)

Purpose

This document provides the full-book doctrine matrix required before Phase 2 segment translation of Galatians. It extends the Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) and the Galatians 08_core_glossary.md into a chapter-by-chapter doctrinal map. Every chapter of Galatians (1–6) is reviewed in full; the core passage (Galatians 2:15–21) is the theological anchor of the letter, not the boundary of this analysis. Doctrine names, risk tiers, and review routing below are identical to doctrine_risk_registry.json — this document adds the missing full-book, section-by-section mapping.

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Master Doctrine Matrix (All 28 Doctrines, Full-Book Scope)

#	Doctrine	Risk	Primary Passages (Galatians)	Review Routing
1	Justification by Faith	Critical	2:15-17, 2:21, 3:6, 3:8, 3:11, 3:24, 5:4-5	Human theologian
2	The True Gospel versus False Gospels	Critical	1:6-9, 1:11-12, 2:5, 2:14	Human theologian
3	Paul’s Apostleship	High	1:1, 1:11-17, 1:19, 2:6-9	Human theologian
4	Law and Grace	Critical	2:19-21, 3:1-5, 3:10-13, 3:18, 5:4	Human theologian
5	Crucified with Christ	Critical	2:19-20, 5:24, 6:14	Human theologian
6	The Abrahamic Covenant and Promise	High	3:6-9, 3:14-18, 3:29	Human theologian
7	The Law’s Purpose	High	3:19-25, 4:1-5	Human theologian
8	Adoption and Sonship	Critical	4:1-7, 4:19, 4:28	Human theologian
9	Freedom in Christ	Critical	2:4, 4:21-31, 5:1, 5:13	Human theologian
10	Circumcision and the New Creation	Critical	2:3-12, 5:2-6, 5:11, 6:12-15	Human theologian
11	Flesh versus Spirit	Critical	5:13-18, 5:19-21, 5:24-25, 6:8	Human theologian
12	Fruit of the Spirit	High	5:22-23	Human theologian
13	Faith Working through Love	High	5:6, 5:13-14	Human theologian
14	Bearing One Another’s Burdens	Medium	6:1-5	Native speaker review
15	Deity and Sonship of Christ	Critical	1:1, 1:3-4, 2:20, 4:4, 4:6	Human theologian
16	Resurrection of Christ	Critical	1:1	Human theologian
17	Lordship of Christ	Critical	1:3, 6:14, 6:18	Human theologian
18	Incarnation and Humanity of Christ	Critical	4:4	Human theologian
19	Divine Calling	High	1:6, 1:15, 5:8, 5:13	Human theologian
20	Inspiration and Authority of Scripture	High	3:8, 3:16, 3:22	Human theologian
21	Unity of Jews and Gentiles	High	2:11-14, 3:28, 6:16	Human theologian
22	Christian Identity in Christ	High	2:20, 3:26-28, 6:15	Human theologian
23	Mediatorial Role of Moses and Christ	Critical	3:19-20	Human theologian
24	Sanctification and Spirit-Led Living	High	4:19, 5:16-25, 6:1	Human theologian
25	Church as God’s People	Medium	1:2, 1:13, 1:22, 6:10	Native speaker review
26	Curse and Redemption	Critical	3:10-14	Human theologian
27	Sowing and Reaping Accountability	Medium	6:7-9	Native speaker review
28	Marks of Apostolic Suffering	Critical	6:17	Human theologian

Risk summary (must match doctrine_risk_registry.json): Critical 15 · High 10 · Medium 3 · Low 0 · Total 28 · Theologian review 25 · Native speaker review 3 · Automated only 0.

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Chapter 1 — Gospel Authority Under Attack

1:1-5 (Greeting, doxology)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Paul’s Apostleship	1:1	High	1:1’s emphatic “not from men nor through man” collides with the Shia Imamate’s own claim to unique, unmediated, ongoing authoritative succession after Muhammad; the unmediated-commissioning force must survive translation.	Human theologian
Resurrection of Christ	1:1	Critical	ἐγείρω (“who raised him from the dead”) inherits the baseline’s Quran 4:157 crucifixion-denial risk and the Mahdi-subordination risk even though it is a verb, not the baseline’s noun ἀνάστασις.	Human theologian
Deity and Sonship of Christ	1:3-4	Critical	God the Father and the Lord Jesus Christ named together as co-source of grace/peace; must not read as honoring two unequal figures.	Human theologian
Lordship of Christ	1:3	Critical	خداوند applied to Isa from the letter’s opening line; the tawhid objection to ascribing supreme Lordship to a human-born man is triggered immediately.	Human theologian

1:6-9 (Warning against a different gospel)

Doctrine	Passage	Risk	Translation Risk	Review Routing
The True Gospel versus False Gospels	1:6-9	Critical	”A different gospel” / “pervert the gospel” risks confirming, rather than refuting, the Persian tahrif (scripture-corruption) narrative unless منحرف کردن (not تحریف) is used and the passage is framed as Paul defending textual integrity against distortion, not conceding a lost original.	Human theologian
Divine Calling	1:6	High	”Called you in the grace of Christ” — دعوت must retain sovereign, unilateral force under real polemical pressure from rival teachers, not read as a human-initiated invitation any rival could equally claim.	Human theologian

1:10 (Not seeking man’s approval)

Reviewed: carries forward Paul’s Apostleship (High) and Divine Calling (High) already tabled above; no new doctrine introduced.

1:11-12 (Gospel received by revelation)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Paul’s Apostleship	1:11-12	High	Direct revelatory reception of the gospel, “not from man.”	Human theologian
Inspiration and Authority of Scripture	1:11-12	High	ἀποκάλυψις must be rendered مکاشفه, never وحی, to avoid triggering the khatam al-anbiya (finality of prophethood) alarm for a 1st-century apostolic revelation.	Human theologian

1:13-14 (Paul’s former persecution of the church; Jewish traditions)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Church as God’s People	1:13	Medium	”The church of God” as persecuted covenant community, not a building; consistent with the underground house-church reality already documented in the Romans baseline.	Native speaker review
Paul’s Apostleship	1:14	High	”Traditions of the fathers” (سنت‌های پدران) collides with Islamic Sunnah vocabulary; footnote required so Paul’s former zeal is not read as praise of that specific religious category.	Human theologian

1:15-17 (Set apart from birth; call to the Gentiles)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Divine Calling	1:15	High	”Set apart… called” — sovereign pre-birth election language must not be flattened into a general vocational choice.	Human theologian
Paul’s Apostleship	1:15-17	High	Independence from human instruction reinforced a second time; consistency with 1:1, 1:11-12 required.	Human theologian

1:18-24 (Visits to Jerusalem; churches glorify God)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Church as God’s People	1:22	Medium	”Churches of Judea… in Christ” — corporate, Christ-centered identity.	Native speaker review
Paul’s Apostleship	1:18-24	High	External confirmation (not derivation) of Paul’s independent commissioning.	Human theologian

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Chapter 2 — Gospel Truth Defended Before Leaders and at Antioch; Core Passage

2:1-10 (Jerusalem council; the pillars; Titus not circumcised)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Paul’s Apostleship	2:6-9	High	Recognition by the “pillars” (ستون‌ها) as an equal, not subordinate, apostolic ministry.	Human theologian
Unity of Jews and Gentiles	2:2-3, 2:7-9	High	Gentile mission legitimacy affirmed without circumcision; must not be read against Iran’s anti-Israel political discourse.	Human theologian
Circumcision and the New Creation	2:3	Critical	Titus’s uncircumcision as a live test case; ختنه is an actively observed Sunnah practice today, so this is not merely historical narration for Persian readers.	Human theologian
Church as God’s People	2:9	Medium	”Fellowship” (مشارکت) extended between apostolic leaders as a mark of gospel unity.	Native speaker review
The True Gospel versus False Gospels	2:5	Critical	”So that the truth of the gospel might remain” — same tahrif-narrative sensitivity as 1:6-9.	Human theologian

2:11-14 (Antioch incident; Peter’s hypocrisy; judaizing)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Unity of Jews and Gentiles	2:11-14	High	”Judaize” (Ἰουδαΐζειν) requires careful historical framing given the officially propagandized anti-Israel political register in Iran; the point is table-fellowship compulsion, not a comment on any people group.	Human theologian
Circumcision and the New Creation	2:12	Critical	Withdrawal from Gentile fellowship “for fear of the circumcision party” — same live-practice sensitivity as 2:3.	Human theologian
The True Gospel versus False Gospels	2:14	Critical	”Not walking uprightly according to the truth of the gospel” — Peter’s inconsistency, not the gospel’s own instability.	Human theologian

2:15-21 (CORE PASSAGE — justification, law and grace, crucifixion with Christ, life in the Son of God)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Justification by Faith	2:15-17, 2:21	Critical	Threefold δικαιοῦται (2:16) is the doctrinal core; عادل شمرده شدن must remain forensic declaration throughout, never drifting toward “made righteous,” which would align with the Islamic mizan and Zoroastrian Chinvat Bridge deeds-weighing defaults.	Human theologian
Law and Grace	2:19-21	Critical	ناموس (never شریعت) versus فیض is the letter’s central antithesis, introduced at its sharpest here: “I died to the law… if righteousness were through the law, Christ died for no purpose.”	Human theologian
Crucified with Christ	2:19-20	Critical	Perfect-tense, participatory union (“I have been crucified with Christ”) doubles the baseline’s crucifixion-denial risk (Quran 4:157): the reader must affirm both the historical crucifixion and personal union with it.	Human theologian
Christian Identity in Christ	2:20	High	Fourfold “I live… yet not I… Christ lives in me” — emphatic ἐγώ/Χριστός contrast should be preserved as far as Persian syntax allows; identity in Christ distinct from ethnic/religious identity markers costly to depart from in Iran.	Human theologian
Deity and Sonship of Christ	2:20	Critical	”The Son of God, who loved me and gave himself for me” — پسر خدا used in full, never softened, per the baseline’s Hezare No precedent.	Human theologian

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Chapter 3 — Abraham, the Law, and the Promise

3:1-5 (Reception of the Spirit by faith, not law)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Law and Grace	3:1-5	Critical	”Did you receive the Spirit by works of the law, or by hearing with faith?” — rhetorical contrast must remain sharp, not softened into complementary paths.	Human theologian
Sanctification and Spirit-Led Living	3:2-5	High	Early appearance of Spirit-received-by-faith theme, developed fully in ch. 5.	Human theologian

3:6-9 (Abraham believed God; reckoned as righteousness)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Justification by Faith	3:6, 3:8	Critical	Direct Gen 15:6 citation — عدالت محسوب‌شده must match the Romans 4 baseline rendering verbatim.	Human theologian
The Abrahamic Covenant and Promise	3:6-9	High	Ibrahim is a shared, venerated Quranic patriarch; Paul’s specific sola fide argument (righteous by faith before and apart from circumcision) risks flattening into generic shared reverence unless the Genesis background is made explicit.	Human theologian
Inspiration and Authority of Scripture	3:8	High	”Scripture, foreseeing… preached the gospel beforehand to Abraham” — fulfillment logic runs against the Islamic naskh (abrogation) default.	Human theologian

3:10-14 (Curse of the law; redemption from the curse; blessing to the Gentiles)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Curse and Redemption	3:10-14	Critical	لعنت is the operative vocabulary of Shia tabarra ritual cursing (Muharram formulas); Christ’s specific forensic-substitutionary curse-bearing (citing Deut 21:23, “hung on a tree”) must not flatten into a simple condemnation formula. بازخرید کردن (not فدیه دادن, which collides with Ramadan/Hajj fidyah practice) required for “redeem.”	Human theologian
Law and Grace	3:10-13	Critical	”Cursed is everyone who does not abide by all things written in the Book of the Law” versus “Christ redeemed us” — the law/grace antithesis intensifies.	Human theologian
Unity of Jews and Gentiles	3:14	High	”So that in Christ Jesus the blessing of Abraham might come to the Gentiles” — redemptive-historical inclusion, not a political statement.	Human theologian

3:15-18 (Covenant confirmed; the law added later; the promise not annulled)

Doctrine	Passage	Risk	Translation Risk	Review Routing
The Abrahamic Covenant and Promise	3:15-18	High	Legal-covenant vocabulary (ratify/annul) must retain the temporal priority of promise over law.	Human theologian
Inspiration and Authority of Scripture	3:16	High	Singular “seed” (نسل) argument — Scripture specifically pointed to one person (Christ), not the whole nation; runs against naskh-style abrogation reading.	Human theologian
Law and Grace	3:17-18	Critical	”The law, which came 430 years afterward, does not annul the promise” — subordination of law to promise must be unambiguous.	Human theologian

3:19-25 (Purpose of the law; the mediator; the law as guardian until Christ)

Doctrine	Passage	Risk	Translation Risk	Review Routing
The Law’s Purpose	3:19-25	High	The law’s temporary, subordinate, custodial role (παιδαγωγός/مربی) must not overlap with the baseline’s rejected سرپرست (adoption custodianship) vocabulary.	Human theologian
Mediatorial Role of Moses and Christ	3:19-20	Critical	واسطه (mediator, for Moses) is the exact operative term of Shia tawassul (seeking intercession through the Imams/Fatima); Moses’ indirect, mediated law-giving must be kept distinct from that devotional intercessory framework and from Christ’s own unique mediatorial role.	Human theologian
Law and Grace	3:21-22	Critical	”Is the law then contrary to the promises of God? Certainly not!” — the law’s God-given but subordinate role must not collapse into either legalism or antinomianism.	Human theologian

3:26-29 (Sons of God through faith; baptized into Christ; neither Jew nor Greek; Abraham’s offspring)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Adoption and Sonship	3:26	Critical	”You are all sons of God, through faith in Christ Jesus” — first full statement of the doctrine ahead of ch. 4’s fuller development.	Human theologian
Christian Identity in Christ	3:27-28	High	”Neither Jew nor Greek, slave nor free, male nor female” — union with Christ transcends identity markers costly to renounce in the Iranian Muslim-background context.	Human theologian
Unity of Jews and Gentiles	3:28-29	High	”You are all one in Christ Jesus… Abraham’s offspring” — inclusive redemptive-historical claim, distinct from present political categories.	Human theologian

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Chapter 4 — Adoption, Incarnation, and the Two Covenants Pictured

4:1-7 (Heirs under guardians; fullness of time; incarnation; Abba, Father; adoption)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Adoption and Sonship	4:1-7	Critical	Source text of the doctrine (prior to Romans 8’s fuller development); Iranian civil law’s own weaker سرپرستی (custodianship), reflecting Quran 33:4-5, must be actively taught against — فرزندخواندگی implies full inheritance.	Human theologian
Incarnation and Humanity of Christ	4:4	Critical	”Born of a woman, born under the law” — real, physical human birth, not illusion; shares Arabic’s tawhid-denial problem, plus the secondary Zoroastrian emanationist risk (Amesha Spentas) of Incarnation being imagined as one more intermediary emanation.	Human theologian
Deity and Sonship of Christ	4:4, 4:6	Critical	”God sent his Son… the Spirit of his Son” — full Trinitarian content packed into two verses; پسر خدا must remain unsoftened.	Human theologian
Divine Calling / Adoption (Abba)	4:6	Critical	”Abba! Father!” — ابا، پدر must be identical to the Romans 8:15 rendering; sharp contrast with the transcendent-majesty emphasis of Persian Islamic piety, even though Sufi poetry has its own register of intimate divine address (Beloved/lover, not Father/child).	Human theologian

4:8-11 (Former slavery to elemental principles; observing days)

Doctrine	Passage	Risk	Translation Risk	Review Routing
The Law’s Purpose	4:9-10	High	”Elemental principles” (στοιχεῖα) rendered اصول ابتدایی این جهان, avoiding a spiritualized “elemental spirits” reading that would collide with Zoroastrian elemental cosmology and folk-Islamic jinn belief.	Human theologian
Freedom in Christ	4:8-9	Critical	”Turning back again to be enslaved” — anticipates the full freedom-versus-slavery antithesis of chs. 4-5.	Human theologian

4:12-20 (Paul’s pastoral appeal; Christ formed in you)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Sanctification and Spirit-Led Living	4:19	High	”Until Christ is formed in you” — organic, Spirit-wrought growth (birth-labor image), not self-effort or ritual self-improvement.	Human theologian
Church as God’s People	4:12-20	Medium	Paul’s relational, family-shaped pastoral bond with the Galatian churches.	Native speaker review

4:21-31 (Allegory of Hagar and Sarah; Jerusalem above; children of promise)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Freedom in Christ	4:21-31	Critical	Bondwoman/free-woman allegory — آزادی’s modern Iranian political-revolutionary resonance must be distinguished from Paul’s freedom-from-law meaning throughout.	Human theologian
Adoption and Sonship	4:28	Critical	”You, brothers, like Isaac, are children of promise” — inheritance-by-promise, not by natural descent or legal custodianship.	Human theologian
Unity of Jews and Gentiles	4:25-26	High	”Jerusalem above” versus present Jerusalem — extends the baseline’s “Israel” Critical note; must avoid contemporary Quds-Day political resonance.	Human theologian

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Chapter 5 — Freedom, Flesh, and Spirit

5:1-6 (Stand firm in freedom; circumcision debate; faith working through love)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Freedom in Christ	5:1	Critical	”For freedom Christ has set us free… do not submit again to a yoke of slavery” — the letter’s thesis statement on freedom; آزادی’s contemporary political register must be deliberately distinguished from freedom from the law’s condemning power.	Human theologian
Circumcision and the New Creation	5:2-6	Critical	”If you accept circumcision, Christ will be of no advantage to you” — ختنه is an actively observed family practice today; the point is circumcision-as-basis-for-righteousness, not a polemic against the ongoing practice itself.	Human theologian
Law and Grace	5:4	Critical	”Fallen away from grace” must be taught as specific to seeking law-based justification, not general apostasy, to avoid both feeding deeds-weighing anxiety and confusing the baseline’s Romans 8 assurance-of-salvation doctrine.	Human theologian
Faith Working through Love	5:6	High	”Faith working through love” is the letter’s positive resolution of the works-of-the-law controversy; must not be misread as faith-plus-works-of-love (a synergistic addition reopening works-based righteousness).	Human theologian

5:7-12 (Warning against the troublers; cutting off)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Circumcision and the New Creation	5:11-12	Critical	Continued circumcision controversy; sharp rhetoric (“cut themselves off”) requires careful, non-literal framing given real self-marking devotional practices addressed later at 6:17.	Human theologian
The True Gospel versus False Gospels	5:7-10	Critical	”Who hindered you from obeying the truth?” — same tahrif-sensitivity as chs. 1-2.	Human theologian

5:13-15 (Freedom for love, not license; serve one another)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Freedom in Christ	5:13	Critical	”You were called to freedom… only do not use it as an opportunity for the flesh” — freedom’s ethical, not licentious or purely political, orientation.	Human theologian
Divine Calling	5:13	High	”Called to freedom” — sovereign summons continues under the flesh/love contrast.	Human theologian
Faith Working through Love	5:13-14	High	”The whole law is fulfilled in… love your neighbor” — love as faith’s organic mode of expression, not a new legal requirement.	Human theologian

5:16-18 (Walk by the Spirit; flesh versus Spirit introduced)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Flesh versus Spirit	5:16-18	Critical	نفس (ethical σάρξ) gives real cultural traction with Islamic/Sufi nafs psychology (an-nafs al-ammāra, Quran 12:53), but Paul’s conflict is resolved only by dependence on the divine Holy Spirit as a distinct divine Person, not ascetic self-purification toward tranquil submission — this distinction must be explicit.	Human theologian

5:19-21 (Works of the flesh)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Flesh versus Spirit	5:19-21	Critical	اعمال نفس (works of the flesh) must remain structurally parallel to but lexically distinct from اعمال ناموس (works of the law) and میوه روح (fruit of the Spirit).	Human theologian

5:22-23 (Fruit of the Spirit)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Fruit of the Spirit	5:22-23	High	Singular collective میوه (“fruit,” unified character) versus plural اعمال (“works,” a checklist) must be grammatically preserved; محبت (love), never عشق (Sufi romantic/mystical-devotional register), for ἀγάπη.	Human theologian

5:24-26 (Crucified the flesh; walk by the Spirit; avoid conceit)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Crucified with Christ	5:24	Critical	”Those who belong to Christ have crucified the flesh” — ethical application of the same doctrine as 2:19-20 and 6:14; coordinated rendering required across all three occurrences.	Human theologian
Flesh versus Spirit	5:25-26	Critical	”Keep in step with the Spirit” — active, cooperative Spirit-dependence, not passive custodial restraint (contrast with παιδαγωγός in ch. 3).	Human theologian

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Chapter 6 — Burden-Bearing, Sowing, and the Marks of the Cross

6:1-5 (Restore the fallen; bear one another’s burdens; test one’s own work)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Bearing One Another’s Burdens	6:1-5	Medium	بار سنگین (excessive, crisis-level burden, 6:2) versus بار خود (ordinary personal responsibility, 6:5) must remain lexically distinct.	Native speaker review
Sanctification and Spirit-Led Living	6:1	High	”Restore him in a spirit of gentleness” — ترمیم کردن (gentle mending), not اصلاح کردن, which carries contemporary Iranian political-Reformist connotations.	Human theologian

6:6-10 (Sowing and reaping; doing good to all)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Sowing and Reaping Accountability	6:7-9	Medium	Cause-and-effect sowing/reaping risks reinforcing rather than correcting the Islamic mizan and Zoroastrian Chinvat Bridge deeds-weighing intuitions; must be taught as ongoing sanctification, not a restatement of merit-based final judgment contradicting justification by faith.	Native speaker review
Church as God’s People	6:10	Medium	”Especially to those who are of the household of faith” — corporate, mutual-care identity of the church.	Native speaker review

6:11-16 (Large letters; boasting only in the cross; circumcision party motives; new creation; Israel of God)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Circumcision and the New Creation	6:12-15	Critical	Letter’s climactic resolution: “neither circumcision nor uncircumcision counts for anything, but a new creation” — خلقت جدید must land as the doctrinal resolution, not a rhetorical flourish.	Human theologian
Crucified with Christ	6:14	Critical	”Far be it from me to boast except in the cross… through which the world has been crucified to me” — must coordinate exactly with 2:19-20 and 5:24.	Human theologian
Lordship of Christ	6:14	Critical	”Our Lord Jesus Christ” — خداوند applied at the letter’s climactic boasting statement.	Human theologian
Unity of Jews and Gentiles	6:16	High	”Peace and mercy… to the Israel of God” — اسرائیل خدا is ecclesiological, not geopolitical; must not be read against or in reference to Iran’s anti-Israel political discourse.	Human theologian

6:17-18 (Marks of Jesus; closing grace benediction)

Doctrine	Passage	Risk	Translation Risk	Review Routing
Marks of Apostolic Suffering	6:17	Critical	”I bear on my body the marks of Jesus” — نشان‌های عیسی (never داغ‌های عیسی) must be framed as involuntary suffering for the true gospel, distinct from Iranian Shia Muharram devotional self-marking practices (zanjeer-zani, qameh-zani) performed in devotion to Imam Hussein.	Human theologian
Lordship of Christ	6:18	Critical	Closing benediction, “the grace of our Lord Jesus Christ,” must retain full exclusive-Lordship force to the letter’s final word.	Human theologian

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Coverage Confirmation

Every chapter of Galatians (1–6) has been reviewed above in full, section by section. No chapter or major subsection was silently omitted; where a subsection (e.g., 1:10, 1:18-24, 4:12-20) carries forward doctrines already tabled elsewhere rather than introducing new doctrinal load, this is noted explicitly rather than skipped. All 28 doctrines, risk tiers, and review routings above are identical to assets/doctrine_risk_registry.json and must be treated as authoritative alongside it for Phase 2 processing.

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This document extends analysis/08_core_glossary.md and must be loaded alongside translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json before Phase 2 segment translation of any Galatians passage.

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Critical Risk Doctrines

Justification by Faith

Persian name: عادل شمرده شدن با ایمان
Key terms: justification, righteousness, works of the law, faith in Christ, imputed_righteousness
Review routing: Human theologian

CRITICAL: عادل شمرده شدن must remain a forensic declaration, never a process of becoming righteous. The letter’s threefold repetition of دیکایوو in 2:16 is the doctrinal core; any drift toward ‘made righteous’ would align the text with the Islamic deeds-weighing (mizan) framework and Zoroastrianism’s Chinvat Bridge judgment, both already flagged in the baseline as strong Persian cultural defaults toward achieved rather than credited righteousness.

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The True Gospel versus False Gospels

Persian name: انجیل حقیقی در برابر انجیل‌های کذب
Key terms: gospel, different gospel, pervert the gospel, anathema
Review routing: Human theologian

CRITICAL: Persian Islamic tradition already assumes the tahrif (corruption) of a lost original Injil into competing versions; Paul’s warning about ‘a different gospel’ actively distorting the true one is at real risk of being heard as confirming, rather than refuting, this corruption narrative. منحرف کردن (not تحریف) must be used, and anathema (لعنت شده باد) must be distinguished from Shia tabarra ritual-cursing practice.

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Law and Grace

Persian name: ناموس و فیض
Key terms: law, grace, works of the law, fallen from grace
Review routing: Human theologian

CRITICAL: ناموس (never شریعت, given Iran’s shari’a-based legal system) versus فیض is the letter’s central antithesis. 5:4’s ‘fallen from grace’ must be taught as specific to seeking law-based justification, not a general apostasy statement, to avoid both feeding Islamic deeds-weighing anxiety and confusing readers already taught the baseline’s Romans 8 assurance-of-salvation doctrine.

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Crucified with Christ

Persian name: با مسیح مصلوب شدن
Key terms: crucified_with_christ, crucified the flesh, world crucified to me, cross of christ
Review routing: Human theologian

CRITICAL: this doctrine doubles the baseline’s already-Critical crucifixion-denial risk (Quran 4:157) by requiring the reader to affirm not only that Christ was actually crucified but that the believer is mystically, permanently united to that crucifixion (perfect tense, participatory union). All three occurrences (2:19-20, 5:24, 6:14) must be rendered with coordinated consistency.

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Adoption and Sonship

Persian name: فرزندخواندگی و پسر خدا بودن
Key terms: adoption, abba, father, inheritance, heir
Review routing: Human theologian

CRITICAL: Galatians 4:5 is the doctrine’s source text, prior to Romans 8’s fuller development. Iranian civil law itself uses the weaker سرپرستی (custodianship) rather than full adoption terminology, reflecting the Quranic restriction (33:4-5) shared by Sunni and Shia fiqh; the full inheritance implication of فرزندخواندگی must be taught against this real, current legal default, exactly as in the Romans baseline.

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Freedom in Christ

Persian name: آزادی در مسیح
Key terms: freedom, yoke of slavery, slavery
Review routing: Human theologian

CRITICAL: آزادی is one of the most politically charged words in modern Iranian public discourse, a central slogan of the 1979 revolution and of ongoing civil movements. Teaching freedom in Christ risks being heard primarily in its contemporary political-civil-liberties register rather than Paul’s meaning (freedom from the law’s condemning power and sin’s dominion, for loving service) unless deliberately and pastorally distinguished.

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Circumcision and the New Creation

Persian name: ختنه و خلقت جدید
Key terms: circumcision, uncircumcision, new_creation, judaize
Review routing: Human theologian

CRITICAL: unlike most cross-cultural translation contexts, ختنه (khatneh) is an actively observed Sunnah practice for Muslim boys in Iran today, tied to living family religious identity. Galatians’ argument against circumcision-as-basis-for-righteousness risks being misheard as a contemporary polemic against an ongoing Islamic family practice rather than a first-century Judaizing controversy, obscuring the actual doctrinal point resolved at 6:15’s new creation.

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Flesh versus Spirit

Persian name: نفس در برابر روح
Key terms: flesh_ethical, works of the flesh, fruit of the spirit, walk by the spirit
Review routing: Human theologian

CRITICAL: rendering ethical σάρξ as نفس gives real cultural traction, since نفس is the precise term of Islamic/Sufi ethical psychology for the lower, appetite-driven self (an-nafs al-ammāra, Quran 12:53). But Sufi psychology resolves the nafs/spirit struggle through self-discipline and ascetic purification toward tranquil submission, whereas Paul’s conflict is resolved only by Spirit-empowered dependence on the divine Holy Spirit — a distinct divine Person, not a higher tier of the human self. This distinction must be made explicit at every occurrence.

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Deity and Sonship of Christ

Persian name: الوهیت و پسر خدا بودن مسیح
Key terms: son_of_god, father, god
Review routing: Human theologian

CRITICAL: co-equal divine Sonship is the paradigm case of shirk from the tawhid standpoint shared by Persian Shia Islam. Must always use پسر خدا in full, never a softened title, per the baseline’s documented Hezare No controversy precedent.

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Resurrection of Christ

Persian name: قیامت مسیح
Key terms: raised_egeiro
Review routing: Human theologian

CRITICAL: fully inherits the baseline’s Critical risk — the Quran’s crucifixion-denial (4:157) and Shia eschatology’s Mahdi-centered expectation subordinating Jesus’s own resurrection and return. Applies even though Galatians uses the verb ἐγείρω rather than the baseline’s noun ἀνάστασις; flag every occurrence for theologian review.

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Lordship of Christ

Persian name: خداوندی مسیح
Key terms: lord
Review routing: Human theologian

CRITICAL: خداوند is a native pre-Islamic word rather than a Quranic title, so the collision is less about borrowed sacred vocabulary and more about the core tawhid objection to ascribing supreme, exclusive Lordship to a human-born man.

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Incarnation and Humanity of Christ

Persian name: تجسد و بشریت مسیح
Key terms: incarnation, tree_xylon
Review routing: Human theologian

CRITICAL: shares Arabic’s tawhid-denial problem; Zoroastrianism’s emanationist cosmology (Ahura Mazda’s intermediary Amesha Spentas) creates a secondary risk of Incarnation being imagined as one more intermediary-being emanation rather than the singular, full assumption of human nature by the eternal Son. ‘Born of a woman, born under the law’ must be taught as real, physical human birth, not an illusion.

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Mediatorial Role of Moses and Christ

Persian name: نقش واسطه‌ای موسی و مسیح
Key terms: mediator
Review routing: Human theologian

CRITICAL: واسطه is the exact operative term of the popular and doctrinally elaborated Shia devotional practice of tawassul (seeking intercession through the Imams, Fatima, and other holy figures). Paul’s point about Moses’ indirect, mediated giving of the law (contrasted with the promise’s direct divine-to-Abraham dealing) risks being absorbed into this devotional intercessory framework rather than understood as a specific redemptive-historical argument, distinct from Christ’s own unique mediatorial/intercessory role.

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Curse and Redemption

Persian name: لعنت و بازخرید
Key terms: curse, redeem, tree_xylon
Review routing: Human theologian

CRITICAL: لعنت (curse) is the operative vocabulary of Shia tabarra ritual cursing (Muharram formulas condemning the Imams’ enemies), risking a flattening of Christ’s specific forensic-substitutionary curse-bearing (citing Deut 21:23) into a simpler ‘condemned/disavowed’ statement. بازخرید کردن (not فدیه دادن, which collides with the Islamic Ramadan/Hajj compensatory-payment practice) must be used for ‘redeem’ to preserve the costly, once-for-all liberating-purchase sense.

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Marks of Apostolic Suffering

Persian name: نشان‌های رنج رسولی
Key terms: marks_of_jesus
Review routing: Human theologian

CRITICAL: Paul’s involuntary scars from persecution risk unintended resonance with Iranian Shia Muharram devotional self-marking practices (zanjeer-zani self-flagellation, qameh-zani self-laceration) performed in devotion to Imam Hussein. Must be framed as suffering endured for preaching the true gospel against those demanding an easier, law-based gospel, not as self-chosen devotional performance; use نشان‌های عیسی, not the more visceral داغ‌های عیسی.

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High Risk Doctrines

Paul’s Apostleship

Persian name: رسالت پولس
Key terms: apostle, revelation_apokalypsis, set apart, traditions of the fathers
Review routing: Human theologian

Galatians 1:1’s emphatic claim to unmediated divine commissioning (‘not from men nor through man’) collides directly with the Shia Imamate’s own claim to unique, unmediated, ongoing authoritative succession after Muhammad. The vocabulary chosen for ‘revelation’ (مکاشفه, never وحی) must avoid triggering the khatam al-anbiya (finality of prophethood) alarm even for a 1st-century apostolic figure.

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The Abrahamic Covenant and Promise

Persian name: عهد و وعده ابراهیمی
Key terms: abraham, promise_epangelia, seed_sperma, blessing, covenant
Review routing: Human theologian

Ibrahim is a shared, deeply venerated Quranic patriarch; Paul’s specific sola fide argument (Abraham reckoned righteous by faith before and apart from circumcision, Gen 15:6) can easily be flattened into generic shared reverence for Ibrahim as a moral-monotheistic exemplar rather than a precise soteriological argument, unless actively taught with the Genesis background made explicit.

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The Law’s Purpose

Persian name: هدف ناموس
Key terms: law_added, mediator, tutor_paidagogos, kept_in_custody
Review routing: Human theologian

The law’s temporary, subordinate, custodial role (μεσίτης/‘mediator’ for Moses, παιδαγωγός/‘tutor’) must not be confused with the Shia devotional doctrine of tawassul (seeking intercession through the Imams), which uses the same operative word واسطه; and مربی must not overlap with the baseline’s already-rejected سرپرست (adoption/custodianship) vocabulary.

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Fruit of the Spirit

Persian name: میوه روح
Key terms: fruit of the spirit, love_agape, faithfulness_fruit
Review routing: Human theologian

The grammatical shift from plural ‘works’ (اعمال) to singular collective ‘fruit’ (میوه) must be preserved, since it carries real doctrinal weight — one integrated, Spirit-produced character rather than a checklist of achievements. Love (محبت, never عشق) must be kept distinct from the Sufi mystical-devotional register of passionate love for the Divine Beloved.

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Faith Working through Love

Persian name: ایمانی که از طریق محبت عمل می‌کند
Key terms: faith_working_through_love, love_agape, faith
Review routing: Human theologian

This phrase is the letter’s positive resolution of the works-of-the-law controversy and must not be misread in Persian as ‘faith plus works of love’ (a synergistic addition to faith that would reopen the very works-based righteousness Paul refutes in chs. 2-3), but as faith that inherently and organically operates through love.

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Divine Calling

Persian name: دعوت الهی
Key terms: called, calling, set apart
Review routing: Human theologian

Elevated from the Romans baseline’s Medium because Galatians presents this calling as actively contested by opponents challenging Paul’s legitimacy; دعوت must retain the sense of a sovereign, unilateral divine summons under real polemical pressure, not a human-initiated invitation that could be equally claimed by rival teachers.

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Inspiration and Authority of Scripture

Persian name: الهام و اقتدار کتاب مقدس
Key terms: seed_sperma, promise_epangelia, revelation_apokalypsis
Review routing: Human theologian

Paul’s argument that Scripture itself ‘foresaw’ and specifically pointed to Christ (the singular ‘seed’) runs against the Islamic naskh (abrogation) doctrine, which treats later revelation as superseding rather than fulfilling earlier revelation; this fulfillment logic needs deliberate framing against that default.

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Unity of Jews and Gentiles

Persian name: اتحاد یهودیان و غیریهودیان
Key terms: judaize, gentiles, israel_of_god
Review routing: Human theologian

Given Iran’s officially propagandized anti-Israel political stance, any discussion built on the ‘Jewish/Jew’ root in the context of compelled religious conformity or covenant status needs deliberate pastoral framing so the redemptive-historical argument is not read as, or conflated with, contemporary Iran-Israel political discourse.

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Christian Identity in Christ

Persian name: هویت مسیحی در مسیح
Key terms: crucified_with_christ, son_of_god, new_creation
Review routing: Human theologian

Identity located in union with Christ (2:20’s fourfold ‘I live… yet not I’) must be distinguished from national, ethnic, or religious identity markers that carry unusually high personal and social cost to depart from in the Iranian Muslim-background context; the emphatic ἐγώ/Χριστός contrast should be preserved as far as Persian syntax allows.

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Sanctification and Spirit-Led Living

Persian name: تقدیس و زندگی به هدایت روح
Key terms: sanctification, christ_formed_in_you, walk_by_the_spirit
Review routing: Human theologian

The Spirit’s ongoing, organic work of forming Christlike character (‘Christ formed in you,’ imaged as birth-labor) must be distinguished from self-directed moral self-improvement or ritual purification, and specifically from the ascetic self-purification project embedded in Sufi nafs psychology (see Flesh versus Spirit doctrine).

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Medium Risk Doctrines

Bearing One Another’s Burdens

Persian name: برداشتن بارهای یکدیگر
Key terms: bear burdens, own load, restore
Review routing: Native speaker review

بار سنگین (excessive, crisis-level burden requiring communal help, 6:2) and بار خود (one’s own ordinary personal responsibility, 6:5) must remain lexically distinct; ترمیم کردن (gentle mending) must be used rather than اصلاح کردن, which carries contemporary Iranian political-Reformist connotations that would distort the gentle, restorative pastoral image.

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Church as God’s People

Persian name: کلیسا به عنوان قوم خدا
Key terms: church, false_brothers, pillars
Review routing: Native speaker review

The new covenant community, not primarily a physical building — Persian-language congregational worship for Muslim-background believers is heavily restricted in Iran, so this doctrine must be taught with the underground house-church reality in view, consistent with the Romans baseline.

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Sowing and Reaping Accountability

Persian name: کاشتن و درویدن
Key terms: sow_and_reap
Review routing: Native speaker review

This cause-and-effect principle risks reinforcing, rather than correcting, the Islamic mizan (deeds-weighing) and Zoroastrian Chinvat Bridge judgment intuitions already flagged in the baseline; must be taught as the ongoing outworking of sanctification in this life, not a restatement of merit-based final judgment that would contradict the letter’s justification-by-faith argument.