Linguistic Gap Analysis
Linguistic Gap Analysis — Luke 1–24 (Destination Language: Persian)
0. Purpose and Method
This document executes Phase 1 Step 8 of the TRI pipeline for the Luke curriculum. It builds directly on 08_core_glossary.md and the updated bible_term_registry.json, and does not re-derive terms already fixed there; instead it analyzes the gaps — places where Persian lacks a clean one-to-one equivalent, places where multiple doctrines compete for the same word (crowded semantic neighborhoods), and places where a transliteration-vs-paraphrase decision must be made explicit for Phase 2 consistency.
Coverage spans the entire book of Luke, chapters 1–24, anchored theologically in the core passage Luke 4:16-21 (Jesus’ Nazareth synagogue reading and programmatic mission announcement) but not limited to it. Every chapter has been reviewed; chapters contributing no new gap-analysis findings beyond what is already logged in 08_core_glossary.md Section C are noted as reviewed in §6.
All findings here are advisory extensions of the baseline Romans Language Package. Nothing in this document overrides translation_memory.json or bible_term_registry.json fixed renderings; where a baseline [TM] term recurs in Luke, this document analyzes only its new Lukan collision surface.
1. Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines: the available Persian terms currently proposed to carry it, the specific weaknesses each term brings into a Persian-Islamic (predominantly Twelver Shia) receiving culture, and the recommended handling strategy for Phase 2 translators.
1.1 Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)
| Available Persian Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| نجاتدهنده (Savior, 2:11) | Risks being heard as “a helper/deliverer” among several, subordinate to the popularly awaited Mahdi | Always pair with an explicit primacy clause (“the one and only Savior,” not “a savior”) on first teaching occurrence; never allow to stand alone without co-occurring مسیح خداوند or نجات |
| غیریهودیان (Gentiles, 2:32; 21:24; 24:47) | Low risk on its own (baseline-approved), but the universal-scope claim it supports can be misheard as religious pluralism if not fenced | Teach 2:32 and 24:47 together as bookends of the same universal mandate; explicitly state this is not “all religions lead to God” |
| فقیر / ثروتمند (poor/rich, throughout) | فقیر collides with the voluntary Sufi darvish ideal (see §3); ثروتمند risks being heard as morally neutral where the text intends real ethical confrontation | Always anchor فقیر to Jesus’ concrete companion-lists (captives, blind, oppressed, crippled, lame) so the term cannot drift toward spiritualized voluntary poverty |
| نجات (baseline, Critical) | Already fenced against Karbala/Hussein intercession framework in the baseline; Luke sharpens this via 22:19-20’s body/blood language | Reinforce baseline fencing at every Lukan salvation-history climax (2:11, 2:30, 19:9-10) |
1.2 The Holy Spirit’s Work in Salvation History
| Available Persian Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| روحالقدس (baseline, Critical) | Mainstream Sunni and Shia tafsir identifies Ruh al-Qudus with the angel Jibril (Gabriel); Luke’s own narrative places an actual ἄγγελος (Gabriel, 1:19,26) alongside the Spirit’s separate action (1:35) in the same two chapters, making the conflation risk unusually concrete and immediate | Every occurrence in chs. 1–4 must explicitly distinguish the Spirit’s action (1:35, 41, 67; 3:22; 4:1,14,18) from Gabriel’s angelic appearance (1:19, 26) as two categorically different agents |
| فرشته (angel, new term) | Shares Islamic angelology broadly, which is an asset, but risks bleeding into the Jibril=Spirit identification above | Teach فرشته consistently as created, obedient, non-divine — a foil against which روحالقدس’s divine personhood stands out, not a synonym |
| قدرت خدا (power of God, baseline Medium) | Luke 1:35 and 24:49 use this of the Spirit specifically; Zoroastrian intermediary-emanation intuition (Amesha Spentas, already flagged Critical for incarnation in the baseline) can subtly reattach to “power overshadowing” language | Teach 1:35 as the unique, singular incarnational act of one divine Person, not a repeatable emanation-pattern; link explicitly to the baseline’s incarnation fencing |
1.3 Good News to the Poor and Marginalized
| Available Persian Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| فقیر (poor) | See §1.1; also risks being read through modern Iranian NGO/development-sector vocabulary as a purely economic-policy category, losing spiritual-social marginalization dimension | Retain concrete social markers alongside فقیر (captive, blind, oppressed) at every 4:18-anchored occurrence |
| آزادی (release/liberation, 4:18) | Persian requires two separate words (آزادی vs بخشش گناهان/آمرزش) for a single Greek lexeme ἄφεσις; the Lukan wordplay linking captivity-release to sin-forgiveness cannot survive translation | Explicit teaching note required wherever both senses occur near each other (esp. Luke 4:18 alongside 1:77; 24:47): state directly that Jesus treats social liberation and spiritual forgiveness as one integrated mission |
| بشارت دادن (proclaim good news, verb form of انجیل) | Risk of being heard as one more religious announcement among many competing claims (common in Iranian religious-media environment) | Retain root-visibility to انجیل; teach as an authoritative royal/prophetic announcement, not a generic sermon |
1.4 Repentance and Forgiveness of Sins
| Available Persian Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| توبه (repentance, new High-risk term) | Load-bearing Islamic vocabulary (Surah at-Tawbah); Islamic towbeh is typically framed as the sinner’s own self-initiated act, often reinforced by compensatory ritual/moral acts that restore standing | Pair توبه with فیض (grace) language at every occurrence (3:3,8; 5:32; 15:7,10; 24:47) so the turning is taught as Spirit-enabled response to grace already extended, not a merit-generating act |
| بخشش گناهان / آمرزش (forgiveness of sins) | Two-word compound necessary since Persian has no single term spanning both “release” and “pardon” senses of ἄφεσις (see §1.3) | Standardize بخشش گناهان as the fixed compound for the sin-forgiveness sense throughout, reserving آمرزش as an acceptable devotional-register variant only, never for the captivity sense |
| گمشده (lost, new Medium-risk term) | Risk of being read passively (“misplaced,” awaiting self-recovery) | Always retain the active-seeker frame (shepherd/woman/father/Son of Man actively searches) at 15:4-32 and 19:10 |
1.5 Prayer and Dependence on God
| Available Persian Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| دعا (prayer, new High-risk term) | Genuinely everyday Islamic vocabulary (an asset) but is distinct from the obligatory ritual نماز/salāt — audiences may subconsciously rank it as “lesser,” optional piety compared to the five daily prayers | Emphasize دعا’s personal, filial, unscheduled character throughout (11:1-13; 18:1-8) as the point, not a deficiency relative to نماز |
| پدر / ابا (Father / Abba, baseline Critical/High) | Tawhid-anthropomorphism objection to Father-address for God, shared fully by Persian Shia Islam | Teach the Lord’s Prayer (11:2) and Gethsemane (22:42) as the direct textual ground for filial, non-anthropomorphic-in-the-objectionable-sense intimacy |
| تدبیر الهی (providence, baseline Medium, thematic) | Folk qadar-fatalism reading risk on the persistent-widow parable (18:1-8) — “God will act in his own time regardless” flattening into passive resignation | Teach 18:1-8 as active, persistent, expectant asking, not fatalistic waiting |
1.6 The Kingdom of God Present and Future
| Available Persian Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| ملکوت خدا (baseline Medium) | Iran’s own explicitly religious-political governing structure (Velayat-e Faqih) offers a ready-made, misleading political-kingdom analogy | Consistently distinguish God’s present spiritual reign from any state or political structure at every occurrence, especially 17:20-21 and 23:2-3 (the political-charge scene) |
| در میانِ شما (“among you,” 17:21, new High-risk term) | The alternative individualistic gloss “within you” risks resonance with Sufi wahdat al-wujud-adjacent notions of the divine indwelling the self, a live devotional-poetic category in Persian culture | Fix the corporate/christocentric rendering “در میانِ شما” as translator default; do not permit “درون شما” as a stylistic variant |
| حیات ابدی (eternal life, new Medium-risk term) | Islamic eschatology defers this life entirely to a post-judgment future secured by favorable mizan (deeds-weighing) | Teach the present-beginning-by-faith sense at every occurrence (10:25; 18:18,30), without denying a future consummation |
1.7 The Cost and Joy of Discipleship
| Available Persian Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| شاگرد (disciple, new Medium-risk term) | Adjacent to but must be kept distinct from مرید (the Sufi disciple-of-a-pir), which centers on submission to a living human spiritual guide’s mystical authority | Retain شاگرد consistently; never substitute مرید even as a stylistic variant, since مرید’s authority-structure (living guide, ongoing initiatory hierarchy) is a different doctrine entirely |
| پیروی کردن (follow, new Medium-risk term) | Risk of collapsing into either generic admiration of a teacher or rule-based obedience (see baseline obedience_of_faith caution) | Retain the costly, personal, Christ-specific accompaniment sense at 9:57-62; 14:26-33; 18:22-28 |
| هزینه را حساب کردن (count the cost, 14:28-33) | No independent doctrinal risk, but must not be softened into casual encouragement | Preserve the sober, deliberate-calculation register of the two illustrations (tower-builder, king going to war) |
| شادی (joy, new Medium-risk term) | Risk of being read as ordinary human happiness/relief, losing the distinctive claim that heaven itself rejoices | At 15:7,10 and 19:37, make explicit that the joy described is God’s/heaven’s own joy, not merely the human participants’ |
1.8 Jesus’ Compassion and Table Fellowship with Sinners
| Available Persian Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| دلش به رحم آمد / شفقت (compassion, new Medium-risk term) | Risk of flattening into abstract pity if translated blandly | Retain the visceral, action-producing force at 7:13; 10:33; 15:20 — compassion that moves toward the sufferer, not merely feels for them |
| گناهکار / باجگیر (sinner / tax collector) | Tax-collector’s foreign-collaborator social dynamic risks becoming a politically loaded analogy for an Iranian audience (foreign political influence is a live sensitivity) | Keep the analogy strictly illustrative of social contempt/exclusion, not a commentary on any contemporary political group |
| فریسی (Pharisee, new Medium-risk term) | Real risk of caricaturing contemporary Islamic clergy or devout practice broadly | Teach Pharisaic self-righteousness as a universal human posture Jesus confronts, not a coded critique of Islamic religious leadership |
| مشارکت (fellowship, baseline Low/Medium) | Root-resonance with شرک (shirk, idolatrous partnership), inherited via Arabic, already flagged in the baseline | Context (shared table, shared life with Christ and other believers) must disambiguate; avoid isolated abstract use |
| رحمت (mercy, new Medium-risk term) | Shares root with the Quranic divine name al-Rahim; risk of reducing Christ’s mercy to one abstract attribute among the ninety-nine names | Teach as Christ’s own personal, active mercy toward named individuals (blind beggar, 18:38-39; the widow, 10:37), not an abstract theological category |
| محبت (love/agape, new Medium-risk term) | Must be kept distinct from عشق, Persian mystical-poetic passionate/romantic love (Rumi, Hafez) | Retain the willed, ethical, even-toward-enemies character of 6:27-35 explicitly; never substitute عشق even for stylistic elevation |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no clean Persian one-to-one equivalent)
| Gap | Description | Handling Decision |
|---|---|---|
| ἄφεσις wordplay (forgiveness/release, 4:18 vs 1:77 etc.) | Persian has no single word spanning both senses | Use two fixed terms (بخشش گناهان / آزادی) and supply an explicit teaching note bridging them wherever they occur in proximity |
| σπλαγχνίζομαι (visceral compassion, 7:13; 10:33; 15:20) | No single Persian verb carries the “gut-level, moves-to-action” force | Use the descriptive phrase دلش به رحم آمد consistently rather than a single abstract noun (e.g., رحمت alone), to preserve the visceral, embodied sense |
| μακάριος (paradoxical blessedness, 6:20-22) | خوشا به حال is available but ordinary Persian usage (e.g., in folk sayings) treats “blessed/fortunate” as circumstantial good luck | Explicit teaching required at 6:20-22 that this is a present pronouncement of divine favor amid, not despite, hardship — not ordinary good fortune language |
| ἀπολύτρωσις (ransom-priced redemption, 21:28) | رهایی alone conveys generic release/escape without the paid-ransom background | Supplement with explicit teaching of the price (Christ’s atoning death, linked to 22:19-20) wherever رهایی is used eschatologically |
| ἐντὸς ὑμῶν ambiguity itself (17:21) | The Greek is genuinely ambiguous (corporate “among” vs. individual “within”); Persian must choose one reading, and the two available renderings carry sharply different doctrinal-cultural risk profiles | Fixed decision: در میانِ شما (corporate) as translator default; see §1.6 |
| τελώνης social category (tax collector) | No living Persian social category maps precisely onto a Roman-era client-state tax farmer | Use باجگیر with a brief social-historical gloss on first occurrence (3:12) rather than inventing a modern analogy term |
2.2 Crowded Semantic Neighborhoods (need explicit fencing)
| Persian Term | Competing Neighbor(s) | Fencing Required |
|---|---|---|
| فقیر | Sufi faqir/darvish (voluntary ascetic renunciant) | Anchor to concrete economic/social lists every occurrence (4:18; 6:20; 14:13,21; 16:20-22) |
| توبه | Islamic tawbah (self-initiated, often ritually-reinforced turning) | Pair with فیض at every occurrence; never present as a merit-generating act |
| شفاعت (thematic, baseline Critical) + بدن/خون (new Critical) | Twelver Shia Karbala/Ashura martyrdom-intercession devotion (Imam Hussein) | Explicit categorical-distinction teaching required at every occurrence in Luke 22-23, not merely a superiority claim |
| مسیح / نجاتدهنده | Popular Shia Mahdi-centered (Hidden Twelfth Imam) messianic expectation | Assert Christ’s own primary, sufficient redemptive role at every occurrence, per baseline messianic_promise |
| ملکوت خدا | Velayat-e Faqih (Iran’s religious-political state structure) | Consistent present-reign/no-territorial-claim distinction at every occurrence |
| در میانِ شما / درون شما | Sufi wahdat al-wujud-adjacent inward-divine-indwelling devotional category | Fixed corporate rendering; avoid the individualistic gloss entirely (see §1.6, §2.1) |
| شاگرد | Sufi مرید (disciple of a living pir/spiritual master) | Never substitute; retain distinct root and teach Christ’s unique, non-successional authority |
| دعا | Islamic ritual نماز (obligatory salāt) | Teach دعا’s personal/filial character as the point, not a lesser substitute for ritual prayer |
| سامری | Quranic al-Sāmirī, the golden-calf maker (Quran 20:85-97) | Mandatory footnote at every occurrence (10:25-37; 17:11-19) distinguishing the unrelated NT ethnic-religious group from the unrelated Quranic proper name |
| باکره | Quranic agreement on Mary’s virginal conception (Quran 19:20) | Frame as shared ground the Quran affirms but does not build into shared Christology; prevent false inference of full doctrinal agreement |
| رحمت | Quranic divine name al-Rahim (one of 99 names) | Anchor to Christ’s specific, personal acts of mercy toward named individuals, not abstract divine-attribute language |
| محبت | Sufi عشق (mystical passionate love, Rumi/Hafez) | Never substitute; retain agape’s willed, even-toward-enemies ethical register |
| فرشته / روحالقدس | Mainstream tafsir’s Jibril=Ruh al-Qudus identification | Explicit distinguishing teaching at every co-occurrence, especially Luke 1 |
| دیو (as demon-rendering) | Zoroastrian daeva cosmic-dualism (independent adversarial powers against Ahura Mazda) | Prefer روح پلید as primary rendering per bible_term_registry.json; use دیو only with explicit subordinate-defeated-being framing already taught |
| گناهکار / فریسی | Risk of mapping onto contemporary sectarian/clerical stereotypes | Teach as universal moral postures (self-righteousness vs. contrition), not commentary on present-day religious groups |
3. Transliteration vs. Paraphrase Decisions
The following table records, for each newly introduced Lukan term, whether the Phase 1 recommendation is to transliterate/retain a loanword or proper noun, or to paraphrase with a descriptive Persian compound, and the rationale.
| Term | Decision | Persian Form | Rationale |
|---|---|---|---|
| Savior (σωτήρ) | Paraphrase (agent-noun compound) | نجاتدهنده | No suitable single loanword exists; the compound keeps the نجات root visible, reinforcing consistency with the fixed baseline term salvation |
| Son of Man (υἱὸς τοῦ ἀνθρώπου) | Paraphrase (literal compound) | پسر انسان | A literal compound is required to avoid collapsing into the idiomatic Islamic “ibn Adam” (generic human frailty) phrase, which would flatten the Daniel-7 authority claim |
| Mammon (μαμωνᾶς) | Paraphrase | مالِ دنیا | The Aramaic loanword has no established Persian Christian precedent and would require heavy first-occurrence explanation; the existing idiomatic compound “wealth/possessions of this world” already carries the needed rival-master connotation |
| Hades (Ἅιδης) | Transliterate | هادس | A Greek proper noun with no natural Persian equivalent; mapping onto any existing Islamic afterlife term (barzakh, jahannam) would import unwanted doctrinal content the parable does not intend to teach |
| Paradise (παράδεισος) | Retain established loanword | فردوس | Already the settled Persian Bible-translation choice (Tarjome Ghadeem/Mojdeh); its shared etymology with Quranic الفردوس is a documented point of contact, not avoided but explicitly footnoted so the audience does not assume identical doctrinal content |
| Passover (πάσχα) | Paraphrase (established compound) | عید فِصح | Standard existing Persian Bible usage; transliterating the Hebrew Pesach directly would be unfamiliar and unnecessary given the established compound already carries the needed OT-feast identification |
| New Covenant (ἡ καινὴ διαθήκη) | Paraphrase (established compound) | عهدِ جدید | Straightforward, already-idiomatic Persian theological compound; no transliteration need |
| Ascension (ἀνελήμφθη) | Paraphrase (full descriptive clause) | به آسمان بالا برده شد / صعود | A single transliterated or abstract term would allow the event to be silently absorbed into the Quranic “raised to Himself” substitution narrative (4:158); the fuller descriptive clause forces explicit sequencing (died → rose bodily → ascended) at the point of translation itself |
| Samaritan (Σαμαρίτης) | Retain established term (not paraphrased away) | سامری | A descriptive paraphrase (“person from the region of Samaria”) would be unnatural and would sacrifice the term’s proper-noun, ethnic-religious-group identity; the collision risk is managed by mandatory footnoting, not avoidance |
| Pharisee (Φαρισαῖος) | Transliterate/retain proper noun | فریسی | No viable paraphrase; established loanword in Persian Bible tradition |
| Abba (Ἀββά) | Retain untranslated transliteration (per baseline) | ابا | Preserves the Aramaic intimacy-term’s foreignness deliberately, as in the baseline; paraphrasing into ordinary “Father” alone would lose Romans 8:15’s and Luke 22:42’s intimacy register |
| Body / Blood (τὸ σῶμά μου / τὸ αἷμά μου) | Literal translation, no paraphrase or softening | بدن / خون | The Eucharistic concreteness is doctrinally load-bearing; any euphemistic paraphrase (e.g., “his life,” “his sacrifice”) would blunt the direct, deliberate confrontation with the Karbala/Ashura devotional parallel that must be taught explicitly, not avoided by softer vocabulary |
| Flesh and bones (σάρκα καὶ ὀστέα, 24:39) | Literal translation | گوشت و استخوان | Luke’s own anti-docetic apologetic requires maximal physical concreteness; any paraphrase toward “real/true body” would weaken the specific evidentiary force of the statement |
| Kingdom “among you” (ἐντὸς ὑμῶν, 17:21) | Fixed paraphrase choice among two valid renderings | در میانِ شما | See §1.6, §2.2 — this is a forced disambiguation decision, not a free paraphrase; the individualistic alternative (درون شما) is rejected outright as a translator option |
4. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × collision specificity × frequency), for Phase 2 review-routing priority within this curriculum:
-
Samaritan (Σαμαρίτης, 10:25-37; 17:11-19) — Documented, specific proper-noun collision with the unrelated Quranic al-Sāmirī (20:85-97). High risk of audience misidentification with no contextual self-correction available in the text itself; requires mandatory theologian-reviewed footnote at every occurrence.
-
Body and Blood (22:19-20) — The single most culturally loaded new vocabulary cluster in the book; direct structural parallel to Twelver Shia Ashura devotional practice around Imam Hussein’s blood. Compounds two Critical baseline risks (
salvation,intercession) into one narrative moment. -
Ascension sequencing (24:51) vs. Quran 4:158 — If mishandled, this single verse can retroactively erase the entire crucifixion (ch. 23) and resurrection (24:1-43) narrative in the audience’s theological memory by fitting it into the substitution-and-rapture reading already familiar from the Quran.
-
Kingdom “among you” (17:21) — A genuine translation-choice fork (not merely a collision to fence) where the wrong choice actively imports Sufi indwelling-of-the-divine-self theology into the text at the point of translation, not merely at the point of reception.
-
Cross/Crucify (9:23; 14:27; 23:21-33) — Direct confrontation with Quran 4:157; Luke’s extended, detailed crucifixion narrative (the most detailed of the Synoptics) raises the stakes of any softening beyond the baseline’s general caution.
-
Savior / Messiah primacy vs. Mahdi expectation (2:11; throughout) — Every messianic title in Luke risks being heard as “an honored figure pending the true awaited deliverer” rather than the categorically sufficient Savior the text presents.
-
Poor (πτωχός) vs. Sufi faqir ideal (4:18; 6:20; 14:13,21; and throughout) — Risk of the entire “Good News to the Poor” doctrine being spiritualized away from Jesus’ concrete socioeconomic concern into a voluntary-poverty aesthetic ideal already prestigious in Persian devotional culture.
-
Forgiveness/Release wordplay loss (ἄφεσις, 4:18 vs. 1:77/24:47) — Not a collision but a structural translation loss; without explicit compensating instruction, Luke’s deliberate theological linkage between social liberation and spiritual forgiveness disappears entirely from the Persian text.
-
Repentance (μετάνοια) vs. Islamic tawbah (3:3,8; 5:32; 15:7,10; 24:47) — High-frequency term whose default cultural reading (self-initiated, ritually-reinforced turning) runs precisely counter to the grace-received framing Luke intends.
-
Son of Man (5:24; 9:22,26,44,58; 19:10; 21:27; 22:69, etc.) — High-frequency Christological self-designation at constant risk of flattening into the Islamic idiomatic “ibn Adam” (generic human mortality/frailty), silently erasing the Daniel-7 authority claim on nearly every occurrence.
-
Angel / Holy Spirit conflation (Luke 1-2 especially) — The unusually dense co-occurrence of ἄγγελος and πνεῦμα ἅγιον in the infancy narrative makes the mainstream Jibril=Ruh al-Qudus tafsir identification an immediate, concrete risk rather than an abstract one.
-
Disciple (μαθητής) vs. Sufi morid (throughout, esp. 14:26-33) — Risk of importing a living-guide, ongoing-mystical-initiation authority structure onto Christ’s unique, non-successional discipleship call.
-
Mercy (ἔλεος) / Fellowship (κοινωνία, thematic) root-neighborhoods — Lower individual severity but high frequency; cumulative risk of abstracting Christ’s personal mercy into one of the ninety-nine divine names, and of the shirk-root resonance in مشارکت dulling the specific meal-table intimacy Luke intends in the compassion/table-fellowship doctrine cluster.
-
Prophet identification of Jesus (7:16,39; 9:8,19; 24:19) — Recurrent risk, compounding the baseline’s finality-of-prophethood caution, that “a prophet” is heard by the audience as Jesus’ complete identity rather than a partial, provisional description the narrative itself moves beyond.
-
Virgin birth false-agreement risk (1:27,34) — Lower doctrinal-content risk (the term itself is accurate) but a distinct pastoral risk: audience agreement with the virgin birth may be mistaken by the translator or teacher for readiness to accept the fuller, still-contested claims of deity and sonship that Luke builds on top of it.
5. Chapter Coverage Confirmation
All 24 chapters of Luke were reviewed for this gap analysis. Chapters not separately itemized above (notably portions of chs. 12-13, 20-21 beyond items already logged) introduced no additional gap-analysis findings beyond those already documented in 08_core_glossary.md Section C and are confirmed reviewed with no further fencing or transliteration decisions required at this stage.
This document extends, and must be read alongside, 08_core_glossary.md, bible_term_registry.json, and the baseline Romans translation_memory.json/doctrine_risk_registry.json. It does not alter any fixed baseline rendering.