Linguistic Gap Analysis: James (Persian Language Package Extension)

0. Method and Scope Note

This analysis surveys all nine curriculum doctrines across the full letter (chapters 1-5), not only the core passage (James 2:14-26). Three analytic lenses are applied to every doctrine’s vocabulary set:

1. Availability — does Persian have any existing term at all for the concept?
2. Collision density — how many competing, doctrinally-loaded meanings already cluster around the candidate term in Iranian Shia Islam, folk Zoroastrian residue, and Sufi/mystical-poetic tradition?
3. Fencing requirement — what explicit teaching content must accompany the term at first and repeated use to prevent the crowded neighborhood’s meaning from silently substituting for the biblical one?

Persian’s situation differs structurally from Arabic in ways already established by the baseline: it possesses a large stock of native pre-Islamic vocabulary (خدا, خداوند, گناه) that reduces some scripture-borrowing collisions, but it simultaneously carries two additional loaded strata absent from most Arabic contexts — (a) Twelver Shia devotional/eschatological vocabulary (شفاعت, ظهور, امام حسین) and (b) Persian Sufi-mystical-poetic vocabulary (نفس, دنیا/آخرت, تسلیم, قرب, حکمت). James’s subject matter — practical ethics, wisdom, the tongue, poverty, patience, healing — sits unusually close to both strata simultaneously, more so than Romans’ predominantly forensic-soteriological vocabulary. This is the central finding of this analysis: James is, if anything, a higher-density collision letter than Romans for Persian, despite containing fewer strictly Christological terms.

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1. Doctrine Vocabulary Matrix

Doctrine	Available Persian term(s)	Weaknesses / collision risk	Recommended strategy
Faith and Works	ایمان (faith, baseline reuse); اعمال (works)	اعمال is the identical word for the deeds recorded in the amal-nameh and weighed on the mizan at judgment — the single most entrenched soteriological framework in Iranian popular piety (shared Sunni/Shia, reinforced by Zoroastrian Chinvat Bridge residue per baseline). Persian has no separate, less-loaded word for “deeds as evidence” distinct from “deeds as merit.”	Do not seek an alternative word (none exists that avoids the mizan association). Instead, fence every occurrence of اعمال in James 2 with explicit teaching content per the Critical Harmonization Note (glossary Part C): works are faith’s fruit/proof, never a second ledger entry. Reinforce with دوست خدا’s causal grounding in already-credited faith (2:23).
Trials and the Testing of Faith	آزمایش (trial/testing — positive, God-permitted); وسوسه (temptation to sin)	Persian, unusually, already has a clean lexical split here (unlike Arabic, which often uses a single fitna/imtihan root ambiguously across both senses) — this is a linguistic asset, not a gap. The risk is not absence of vocabulary but translator drift toward using a single root for both under stylistic pressure.	Enforce strict lexical separation آزمایش / وسوسه at every occurrence (1:2,12 vs 1:13-14) as already fixed in the term registry; add a validation rule (see §4) checking this pair specifically, since collapsing it directly contradicts 1:13’s “God tempts no one.”
Wisdom from Above	حکمت (wisdom); زمینی / نفسانی / شیطانی (earthly/soulish/demonic)	حکمت is one of the most heavily populated words in the entire Persian religious lexicon: Quranic hikmah, Islamic philosophy’s hekmat-e elahi, and the entire Sufi-philosophical (Sohravardi, Mulla Sadra, Avicennan) tradition of hekmat as an acquired, contemplative, often esoteric attainment. نفسانی additionally activates nafs, the central Sufi anthropological category with its own prescribed remedy (ascetic self-discipline, zuhd).	No missing vocabulary — the opposite problem: an overcrowded neighborhood. Fence حکمت by anchoring every occurrence to James 1:5’s request-and-receive pattern (prayer to a personal, generous God), explicitly distinguishing it from an acquired philosophical/mystical attainment. Fence نفسانی by naming the Sufi zuhd remedy directly and displacing it with James’s actual remedy (asking God, 1:5; not self-mastery technique).
Favoritism and the Poor	تبعیض (favoritism); رحمت (mercy); غنی/فقیر (rich/poor); وارث (heir)	رحمت is doubly loaded: (a) it is the first word in every Bismillah/prayer opening (ar-Rahman ar-Rahim) and thus maximally familiar and positively charged — a genuine bridge; but (b) precisely because it is so familiar, it risks being received as a generic shared divine attribute rather than James’s specific claim that mercy triumphs over judgment on a specific atoning basis. وارث reengages the baseline’s adoption/sarparasti gap directly (see baseline “adoption” entry) — Iranian civil and religious law’s inheritance restriction is a live legal fact, not an abstract metaphor risk.	Ground رحمت explicitly in Christ’s atoning work at 2:13, not left as a shared-attribute truism. Ground وارث explicitly against the sarparasti legal default already documented in the baseline (cross-reference required at 2:5), rather than re-deriving the caution independently — reuse, don’t reinvent.
Taming the Tongue	زبان (tongue); جهنم (hell); شبیه خدا (image of God); لگام زدن (bridle)	زبان is richly resourced in Persian poetic tradition (Hafez, Rumi both meditate extensively on the tongue/speech), which helps vividness but risks drifting the teaching into aesthetic/mystical speech-imagery rather than James’s blunt ethical-relational point. شبیه خدا has the opposite problem: near-total absence of positive theological infrastructure, since mainstream Sunni and (especially rigorously tanzih-oriented) Shia theology avoids or heavily qualifies any human “image of God” anthropology.	For زبان: permit poetic resonance for vividness but anchor firmly to the ethical stakes (blessing/cursing, church unity) at each occurrence, not left as free-floating imagery. For شبیه خدا: this is a genuine vocabulary gap requiring active positive construction, not simply careful fencing of an existing crowded term — see §2 below.
Worldliness versus Friendship with God	دوستی با دنیا (friendship with the world); تسلیم شوید (submit); دشمنی با خدا (enmity with God); به خدا نزدیک شوید (draw near)	دنیا is a major structural half of the دنیا/آخرت (this-world/hereafter) pair foundational to Islamic ethics generally and Sufi zuhd specifically; friendship with it (rather than mere attachment to it) is a subtly different claim Persian hearers may flatten into the familiar zuhd renunciation framework. تسلیم شوید is maximally loaded — it is the literal etymological root of “Islam” and its central defining religious act.	دنیا: fence as relational/moral loyalty, not physical withdrawal (extends baseline’s separation_unto_gods_service caution explicitly). تسلیم: this is the single highest-priority sequencing fence in the whole letter — every occurrence must make explicit that submission is offered from within an already-secured grace relationship (baseline’s obedience_of_faith doctrine), never presented as the initiating act of righteousness, or it will be heard as a call to convert to a submission-first religious system.
Prayer and Healing	شفا دادن / بهبود بخشیدن (heal); برخیزانیدن (raise up/restore); شفاعت (intercession); ریش‌سفیدان کلیسا (elders); با روغن تدهین کردن (anoint)	The central risk is not any single term’s collision but a structural neighboring-doctrine collision: نجات (salvation) sits immediately adjacent to شفا (healing) in the same verse-cluster (5:15), and Persian, like the source Greek σῴζω, could use one root for both if translators are not careful — but unlike the Greek, collapsing them in Persian would also import the mizan/salvation-by-works risk into a healing narrative. شفاعت directly reengages the baseline’s single most acute Critical entry (Karbala/Hussein intercession).	Maintain the registry’s firm terminological wall: نجات never appears in 5:15; شفا دادن/برخیزانیدن exclusively for physical restoration. For شفاعت, do not merely reuse the baseline’s caution passively — actively contrast mutual intercessory prayer among ordinary believers (5:16) with the hierarchical, sole-efficacious-intercessor pattern of Imam/Hussein devotion, since James’s point (any righteous believer’s prayer is effective) is structurally opposite to a specially-empowered-intercessor model.
Patience and the Lord’s Return	بردباری (patience); استقامت (endurance); آمدن خداوند (the Lord’s coming)	The letter uses two distinct Greek terms (μακροθυμία/ὑπομονή) that both risk collapsing into a single generic Persian “patience” word under translation pressure, losing James’s distinction between patience toward people/circumstances (ch.5, awaiting the Lord) and endurance under trial (ch.1, Job). ظهور is available and fluent but catastrophically loaded (see §2, §4).	Maintain بردباری/استقامت as a strict pair, cross-referenced to the Trials doctrine’s آزمایش/وسوسه pair for pattern consistency. Never use ظهور unqualified; where used at all, require an explicit primacy-assertion clause per the term registry.
Confession and Restoration	اعتراف کردن (confess to one another); گمراه شود (wander from truth); بازگرداند (restore); پوشاندن انبوهی از گناهان (cover sins)	Persian repentance vocabulary is dominated by tawbah’s private, direct-to-God pattern; there is no existing established Persian Christian liturgical term for horizontal, believer-to-believer confession, so this is a genuine content gap, not merely a collision to fence. گمراه activates the entire Quranic hidayah/gumrahi (guidance/misguidance) structural pair, which normally concerns guidance from revelation, not restoration within an already-believing community.	اعتراف کردن: accept the term but supply explanatory content (this is a distinct ecclesial practice, neither Catholic sacramental confession to a priest nor private tawbah) at first occurrence — a definitional gap requiring paraphrase-support, not a lexical substitution. گمراه: fence tightly to intra-church straying from gospel truth already received, explicitly not the general revelation-reception framework.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

James’s vocabulary problems sort cleanly into two different types requiring two different remedies. Conflating them (treating a crowded-neighborhood term as if it were simply missing, or vice versa) is itself a translation risk.

2.1 Genuinely Missing Vocabulary (no adequate existing Persian term; requires constructed compound + explanatory paraphrase)

Concept	Gap description	Resolution adopted
image of God (εἰκὼν θεοῦ)	Mainstream Persian Islamic theological vocabulary has no positive term for this anthropological claim; tanzih theology treats any creaturely “image” of God as close to the paradigm case of shirk. Persian has the words (شبیه خدا / صورت خدا) but no existing doctrinal content attached to them.	Use شبیه خدا (already adopted in glossary) but treat every occurrence as requiring full positive doctrinal construction from context — this is teaching new content into the language, not retrieving an available concept.
mutual horizontal confession (ἐξομολογέω, believer-to-believer)	No indigenous Persian Christian liturgical practice-term predates this curriculum’s need; nearest neighbors (Catholic-style sacramental confession, Islamic tawbah) are both structurally different practices.	Use اعتراف کردن plus mandatory explanatory gloss at first occurrence in every document distinguishing it from both neighboring practices.
dead/inert faith as a category (νεκρά/ἀργή πίστις)	Persian has adjectives for “dead” (مرده) but no established fixed theological phrase equivalent to “a faith that is dead” as opposed to “a person who has died”; risk of literal-death misreading absent context.	Retain مرده (adjective, already adopted) but require the noun phrase to co-occur explicitly with ایمان in every instance (never elliptical) to block a literal-death misreading.
implanted word (ἔμφυτος λόγος)	No existing fixed Persian Christian idiom for “the word as an inwardly-rooted living seed”; the glossary’s کلام کاشته‌شده is a novel compound.	Accept as a constructed compound; flag for native-speaker review at first Phase 2 occurrence to confirm naturalness before locking into translation memory.

2.2 Crowded Semantic Neighborhoods (term exists and is fluent, but is already saturated with competing, doctrinally incompatible content and requires active fencing rather than construction)

Term	Competing occupants of the neighborhood	Fencing requirement
اعمال (works)	Islamic amal-nameh / mizan deeds-weighing (Sunni and Shia shared); Zoroastrian good-thoughts/good-words/good-deeds ethical triad (independently reinforcing, per baseline “sin” entry)	Mandatory harmonization note at every James 2:14-26 occurrence (glossary Part C); never presented without its faith-evidentiary frame stated in the same sentence or immediately adjacent teaching text.
حکمت (wisdom)	Quranic hikmah; Islamic philosophical hekmat-e elahi; Sufi contemplative/esoteric attainment tradition	Anchor to James 1:5’s request-and-receive pattern at first and every subsequent occurrence; never leave حکمت standing alone without its “ask God” frame nearby.
نفسانی (soulish)	Sufi nafs (lower self) doctrine and its ascetic-discipline remedy	Explicitly name and displace the ascetic-discipline remedy; state James’s actual remedy (prayerful reception of wisdom, not self-mastery) in the same teaching unit.
تسلیم (submit)	Literal root of “Islam”; the central defining act of Islamic piety generally	Never allow تسلیم شوید to appear as a bare command; every occurrence must carry the “from within an already-secured grace relationship” qualifying clause.
شفاعت (intercession)	Twelver Shia Karbala/Hussein martyrdom-intercession devotion; shrine pilgrimage practice	Contrast (not merely distinguish from) the hierarchical/exclusive-intercessor pattern; James 5:16’s mutual, non-hierarchical prayer is structurally, not just doctrinally, different and this structural difference should itself be taught.
دوست خدا (friend of God)	Quranic Khalil Allah honorific for Abraham (Surah 4:125), deeply embedded devotional title	Ground causally in James’s own faith-credited-as-righteousness chain (2:23), never presented as simply confirming the shared honorific.
قربانگاه (altar)	Quranic near-sacrifice narrative (Surah 37), Eid al-Adha, son identified as Ishmael	State plainly (without polemic, without accommodation) that the biblical text specifies Isaac; do not soften or omit the divergence.
گمراه (wander/err)	Quranic hidayah/gumrahi structural pair (guidance from revelation vs. misguidance)	Anchor strictly to intra-church straying from gospel truth already received; do not let it read as a claim about general revelation-reception.
ظهور (used only if at all, for parousia)	Twelver Shia Hidden Twelfth Imam (Mahdi) technical reappearance term — the single most loaded eschatological word available in Persian	Avoid entirely in preference for آمدن خداوند; if unavoidable in a derivative teaching context, never without an explicit Christ-primacy assertion clause attached.
دنیا (world, in “friendship with the world”)	Islamic/Sufi دنیا vs. آخرت structural pair; Sufi zuhd renunciation tradition	Fence as relational/moral loyalty, explicitly not physical withdrawal — extends baseline’s separation_unto_gods_service caution.
قسم خوردن (oath-taking)	Pervasive live Iranian devotional oath culture, especially oaths on the Imams’/Hussein’s life	Frame pastorally as a call to a different quality of truthful speech altogether, not merely a prohibition on a religious formula, since the cultural practice is emotionally and devotionally significant, not incidental.
جهنم (hell/Gehenna)	Identical to standard Quranic Jahannam	Actively teach the basis for final judgment (rejection of Christ) at each occurrence, since the destination-word itself is fully shared but the road to it is not.
رحمت (mercy)	Bismillah’s ar-Rahman ar-Rahim; general shared divine-attribute vocabulary	Ground specifically in Christ’s atoning work (2:13), not left as a generic cross-traditional truism.

Structural observation: Of James’s nine curriculum doctrines, only two (Trials/Testing and, partially, Patience) have vocabulary that is already cleanly fenced by existing lexical distinctions in Persian. The remaining seven all require active fencing work at the point of translation, not merely accurate lexical selection. This is a materially higher fencing burden than most of the baseline Romans doctrines, because James’s ethical/practical subject matter runs directly through the most densely populated regions of Iranian devotional and mystical vocabulary (نفس, دنیا, تسلیم, حکمت, شفاعت) rather than through more strictly juridical-soteriological vocabulary where Persian’s native (non-Arabic-loan) stock (خدا, گناه, عدالت) offers somewhat more insulation.

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3. Transliteration vs. Paraphrase Decisions

James contains fewer proper-noun transliteration cases than Romans, but several genuine borderline decisions arise. The governing principle, consistent with the baseline system prompt, is: prefer an established compound already used in Persian Christian theological literature over a novel coinage; transliterate only where no natural Persian equivalent exists and precedent supports it.

Item	Decision	Rationale
παρουσία (parousia)	Paraphrase, not transliteration, not the fluent native technical term either. Render آمدن خداوند.	Transliterating “parousia” itself would produce an opaque loanword with no existing Persian Christian precedent and no communicative value. The fluent native option (ظهور) is available but is precisely the word to avoid, since its fluency is the danger (see §2.2). Plain, non-technical آمدن (“coming”) sacrifices some theological density for safety, which is the correct trade here given the Mahdi-displacement risk is Critical-tier.
Ἠλίας / Ἰώβ (Elijah, Job)	Established transliteration, per existing shared Quranic prophet names (الیاس, ایوب).	Genuine positive bridge; no paraphrase needed, but Phase 2 segments must supply brief background teaching since the Quranic Ayyub narrative differs in emphasis from James 5:11’s specific hope-in-outcome point.
γέεννα (Gehenna)	Established equivalent term, not transliteration: جهنم.	Persian Bible tradition already renders Gehenna as jahannam consistently; a transliterated “Gehenna” would be unrecognizable and would forfeit the (carefully fenced) benefit of shared final-judgment vocabulary.
Ἀββά (Abba, cross-reference to baseline)	N/A for James directly (James does not use Abba), but the same principle applies to any future intimacy-address vocabulary James curriculum materials might introduce alongside “Father of lights” (1:17). No transliteration decision required here; flagged only to confirm consistency with baseline’s Abba-preservation precedent should later teaching materials draw the connection.	Consistency note only.
ψυχή in “save a soul from death” (5:20)	Paraphrase away from the crowded neighbor: render جان (life/soul in the ordinary sense), explicitly avoiding نفس.	نفس would import the Sufi lower-self anthropology into a straightforward soteriological statement; جان is the correct paraphrase choice already adopted in the registry and is reaffirmed here as the governing precedent for any future ψυχή occurrence in this curriculum’s supplementary materials.
θρησκεία (religion, 1:26-27)	Existing term used with clarifying paraphrase attached: دین, glossed at first occurrence.	دین is unavoidable (no real alternative Persian word for “religion” as a category exists) but carries the full weight of din-e Islam as a comprehensive submitted way of life; James’s narrow, qualified use (“pure and undefiled religion is this…”) should not be presented as endorsing a full comparative-religion category claim. Paraphrase-support, not substitution, is the fix.
ἀλείφω ἐλαίῳ (anoint with oil, 5:14)	Established descriptive phrase, not transliteration: با روغن تدهین کردن.	Compound already exists in Persian Christian usage; no transliteration warranted. Ensure the phrase is not misheard as resonant with any Zoroastrian sacred-oil/fire ritual association — a brief clarifying note (already present in the term registry) rather than a different lexical choice resolves this.
κληρονόμος (heir, 2:5)	Existing term, not paraphrase or transliteration: وارث.	Standard word; the risk here is entirely in the surrounding legal-cultural content (sarparasti), not the lexical choice itself, so no transliteration/paraphrase substitution is needed — only the doctrinal fencing already specified in §1.

General rule derived: in this curriculum, paraphrase is preferred over transliteration in every case where a fluent, high-precedent native or Quranic-shared term exists but is too precisely aligned with a competing doctrinal framework (ظهور, نفس-as-soul). Transliteration/established-equivalent is preferred where the competing framework is shared and broadly compatible enough that the term functions as a genuine bridge requiring only content-correction rather than lexical avoidance (جهنم, الیاس, ایوب).

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4. Ranked List of Highest-Risk Ambiguities in James

Ranked by combined severity (doctrinal centrality × collision depth × likelihood of silent mistranslation), for prioritization in Phase 2 human theologian review routing.

1. عادل شمرده شدن in James 2:21,24-25 (justification, demonstrative sense) vs. its identical Romans baseline rendering (forensic sense). Highest-risk item in the entire curriculum: identical Persian phrase, two distinct theological senses, read by a mizan-primed audience as confirming works-based standing unless the Critical Harmonization Note (glossary Part C) is attached at every single occurrence. Any Phase 2 segment where this note is dropped is a doctrinal failure, not a stylistic one.

2. اعمال (works) throughout James 2 — same root as the Islamic amal-nameh/mizan deeds record; the single most reflexively available interpretive frame for an Iranian Muslim-background reader encountering “faith without works is dead.”

3. ظهور temptation for παρουσία (5:7-8) — even though the registry mandates avoiding it, the term’s high fluency and communicative economy will create ongoing pressure across Phase 2 batch processing to slip it in; requires an explicit automated-validation check (see recommendation below), not merely a style guideline.

4. تسلیم شوید (submit to God, 4:7) — etymological identity with “Islam” itself; the single highest risk of a bare command being heard as an invitation to convert to a submission-first religious system rather than a grace-responsive act.

5. شفاعت (intercession, 5:14-18) mapped onto Karbala/Hussein devotional intercession — structurally different (mutual/non-hierarchical vs. exclusive/hierarchical) in a way that is easy to miss if the fencing note only addresses content (Christ vs. Imam) without addressing structure (any righteous believer’s prayer vs. a uniquely empowered intercessor’s).

6. حکمت (wisdom) collapsing into Sufi/philosophical hekmat across chapters 1 and 3 — high risk precisely because the word is so devotionally positive and familiar that translators and reviewers alike may under-flag it as “safe” vocabulary.

7. نفسانی (soulish wisdom, 3:15) importing the Sufi nafs-discipline remedy in place of James’s prayer-based remedy — subtle because the descriptive accuracy of نفسانی as a translation is high; the risk is entirely in the unstated remedy that Persian readers will supply by cultural default.

8. دوست خدا (friend of God, 2:23) collapsing into the shared Khalil Allah honorific without the specific James 2 causal chain (credited righteousness → friendship) being retained — risk of the title being received as confirming an already-held, doctrinally different honor-status belief about Abraham.

9. آزمایش/وسوسه (trial/temptation) lexical collapse (1:2-4 vs. 1:13-14) — lower collision-density risk than items above, but a real risk of theological contradiction (God tempting to sin) if translators under time pressure use one root loosely for both across a long segment.

10. گمراه شود / بازگرداند (wander/restore, 5:19-20) read through the Quranic hidayah/gumrahi frame — risk of the passage being received as a general statement about religious guidance and conversion rather than intra-church pastoral restoration of a professing believer.

11. وارث (heir, 2:5) underweighted against the live Iranian sarparasti legal default — risk is not mistranslation of the word itself but under-teaching of its force, since “heir” sounds abstractly positive in Persian without the concrete legal contrast being made explicit as the baseline’s adoption doctrine requires.

12. جهنم (hell, 3:6) basis-of-judgment ambiguity — shared destination-word, unshared road; risk of the tongue’s “hell-fire” being heard as pointing toward the same mizan-based entry criteria already assumed by the reader, rather than James’s own moral-relational point about speech.

13. شبیه خدا (image of God, 3:9) received as theologically unfamiliar rather than corrected — lower likelihood of active mistranslation, but real risk of the claim being silently discounted as an overreach against tanzih sensibilities unless positively taught rather than merely asserted.

14. رحمت (mercy, 2:13) as generic shared attribute rather than atonement-grounded claim — moderate risk; the term’s very familiarity is protective against total misreading but permissive of under-teaching.

15. قسم خوردن (oath-taking, 5:12) as literal prohibition divorced from its devotional-cultural weight — lower doctrinal severity than items above but high likelihood of pastoral friction if handled as a bare rule rather than with cultural sensitivity to the prevalence of Imam-invoking oaths.

Recommended Phase 2 Automated Validation Additions (arising from this analysis)

• Flag any segment where ظهور appears without an adjacent Christ-primacy clause.
• Flag any segment containing عادل شمرده شدن in a James 2:14-26 context without the harmonization note attached.
• Flag any segment where آزمایش and وسوسه appear to have been used interchangeably within the same chapter-1 passage.
• Flag any segment where نجات appears within three verses of James 5:14-16 (healing context) to catch soteriological/physical-healing conflation.
• Flag any segment where تسلیم شوید appears without a grace-priority qualifying clause in the same sentence or immediately preceding clause.

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5. Full-Book Coverage Confirmation

All five chapters of James have been reviewed for this linguistic gap analysis:

• Chapter 1 — trials/temptation lexical pair, wisdom, double-mindedness, Father of lights, word of truth, perfect law of liberty, religion, orphans/widows: reviewed, all represented above.
• Chapter 2 — favoritism, mercy, royal law, faith/works, justification-harmonization, friend of God, altar, heir: reviewed, the letter’s highest-risk cluster, fully represented above.
• Chapter 3 — tongue, hell, image of God, the wisdom triad (earthly/soulish/demonic), fruit of righteousness: reviewed, fully represented above.
• Chapter 4 — friendship with the world, submission, resisting the devil, drawing near, mourning/repentance, lawgiver and judge, providence (“if the Lord wills”): reviewed, fully represented above.
• Chapter 5 — patience/endurance pair, parousia, Lord of Sabaoth, Job, oath-taking, healing, elders, anointing, intercession, confession, restoration: reviewed, fully represented above.

No chapter contributed vocabulary requiring documentation beyond what is captured in this analysis and the accompanying core glossary; this satisfies full-book coverage for Phase 1 Step 8.