Linguistic Gap Analysis — Acts (Punjabi)

Authority note: This analysis extends, and must not contradict, the baseline Romans translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json, and is consistent with the Acts-specific analysis/08_core_glossary.md and assets/bible_term_registry.json already produced for this curriculum. Where those documents have already made a term decision, this analysis records the reasoning behind it; it does not reopen settled baseline decisions (ਪਰਮੇਸ਼ੁਰ, ਯਿਸੂ, ਮੁਕਤੀ, ਧਾਰਮਿਕਤਾ, etc.).

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1. Purpose and Method

Acts introduces a distinct vocabulary layer beyond Romans: Pentecost and the Spirit’s visible manifestations, apostolic signs and wonders, repentance-baptism formulas, persecution/martyrdom language, and the Jerusalem Council’s ruling on law and circumcision. Each of the nine curriculum doctrines was tested against Punjabi’s available lexical stock in three religious registers active among Punjabi readers — Sikh (Gurbani/Gurdwara vocabulary), Hindu (Sanskritic/devotional vocabulary), and Islamic/Sufi (Perso-Arabic loanword vocabulary, historically shared with Punjabi Christian usage) — plus the existing Punjabi Bible Society translation tradition. For each doctrine we identify:

• available candidate terms and their source register,
• specific weaknesses (theological collision, register mismatch, ambiguity),
• the recommended strategy: reuse (baseline term, unmodified), new coinage/descriptive phrase, transliteration with gloss, or fencing (retaining a crowded term but explicitly excluding named alternatives).

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2. Doctrine Vocabulary Matrix

#	Doctrine	Available Punjabi Term(s) Considered	Weaknesses	Recommended Strategy
1	The Holy Spirit and Pentecost	ਪਵਿੱਤਰ ਆਤਮਾ (baseline); ਜੋਤ (Sikh); ਪ੍ਰਾਣ/ਸ਼ਵਾਸ (Hindu “breath/life-force”); ਭੂਤ-ਪ੍ਰੇਤ (folk “spirit-possession”)	ਜੋਤ implies sequential, lineage-bound transmission (Ten Gurus → Guru Granth Sahib), not simultaneous personal indwelling of every believer at once (Acts 2:4). ਪ੍ਰਾਣ reduces the Spirit to an impersonal vital force. Folk “possession” vocabulary risks reading tongues-speaking as trance phenomena.	Reuse ਪਵਿੱਤਰ ਆਤਮਾ (baseline, Critical). For Pentecost-specific phenomena (wind, fire, tongues, filling) use descriptive paraphrase, never metaphor-borrowing from ਜੋਤ or ਪ੍ਰਾਣ. See §4 below.
2	The Gospel to Jews and Gentiles	ਖੁਸ਼ਖਬਰੀ (baseline); ਪਰਾਈਆਂ ਕੌਮਾਂ (baseline); ਸੁਨੇਹਾ (generic “message”)	ਕੌਮ risks being heard as a reference to the Sikh Qaum (a live, capitalized political-religious peoplehood category), not “nations” generically. No true gap; risk is one of misapplied specificity rather than missing vocabulary.	Reuse baseline terms. Context must always make clear ਕੌਮਾਂ is generic (“the nations/peoples”) — flag every occurrence for native-speaker review per baseline routing.
3	Repentance and Baptism	ਤੋਬਾ (Perso-Arabic, shared Islamic/Sufi); ਪਸ਼ਚਾਤਾਪ (Sanskritic “remorse”); ਬਪਤਿਸਮਾ (established Christian loan); ਇਸ਼ਨਾਨ (Sikh/Hindu ritual bathing); ਅੰਮ੍ਰਿਤ ਸੰਚਾਰ (Sikh initiation)	ਪਸ਼ਚਾਤਾਪ carries a psychological-remorse sense without necessarily a turn toward a personal God. ਇਸ਼ਨਾਨ and ਅੰਮ੍ਰਿਤ ਸੰਚਾਰ carry strong ritual-purification/initiation associations (Harmandir Sahib sarovar bathing; Khande di Pahul) that could make baptism read as a merit-conferring or caste-cleansing rite.	Reuse ਤੋਬਾ and ਬਪਤਿਸਮਾ (already fixed in Acts term registry) but fence both: ਤੋਬਾ must always be anchored to “turning toward the risen Lord Jesus” in-context; ਬਪਤਿਸਮਾ must never be taught as parallel in effect to ਇਸ਼ਨਾਨ or ਅੰਮ੍ਰਿਤ ਸੰਚਾਰ despite surface resemblance as a decisive identity-marking rite.
4	The Church as Community	ਮੰਡਲੀ (baseline); ਸੰਗਤ (baseline, Low/Opportunity); ਸਭਾ (“assembly,” generic); ਪੰਥ (Sikh “path/community,” e.g. Khalsa Panth)	ਪੰਥ ties community identity to a specific socio-religious “path” tradition (as in Khalsa Panth) and risks implying the church is one path among several. No true vocabulary gap; risk is over-borrowing warmth without doctrinal anchoring.	Reuse ਮੰਡਲੀ and ਸੰਗਤ. Never substitute ਪੰਥ. Use ਸੰਗਤ generously in fellowship/table-sharing contexts (2:42-47) as a genuine bridge word, per baseline guidance.
5	Apostolic Authority and Miracles	ਰਸੂਲ (baseline); ਨਿਸ਼ਾਨ ਅਤੇ ਅਚਰਜ ਕੰਮ (coined descriptive); ਕਰਾਮਾਤ (Sufi pir-miracle); ਸਿੱਧੀ (Hindu/Sikh yogic “attainment/power”); ਚਮਤਕਾਰ (generic “miracle”)	ਕਰਾਮਾਤ specifically denotes a pir’s or sant’s wonder-working reputation, implying personal spiritual attainment or blessing that draws devotees — exactly the wrong frame for apostolic signs, which authenticate God’s message, not the apostle’s spiritual rank. ਸਿੱਧੀ implies power acquired through yogic/meditative discipline. ਚਮਤਕਾਰ is theologically empty (any wonder-worker qualifies).	New descriptive coinage: ਨਿਸ਼ਾਨ ਅਤੇ ਅਚਰਜ ਕੰਮ (“signs and astonishing works”) rather than any single-word option. Fence explicitly against ਕਰਾਮਾਤ and ਸਿੱਧੀ in every translator note.
6	Persecution and Bold Witness	ਗਵਾਹ (coined for μάρτυς); ਸ਼ਹੀਦ (Sikh ਸ਼ਹੀਦੀ tradition); ਦਲੇਰੀ (coined for παρρησία); ਬਹਾਦਰੀ (generic “bravery/valor”)	ਸ਼ਹੀਦ is one of the most theologically loaded words available in Punjabi: it carries the Khalsa martial-martyr tradition (Guru Arjan, Guru Tegh Bahadur, and the historic association of martyrdom with righteous armed resistance, ਧਰਮ ਯੁੱਧ). ਬਹਾਦਰੀ imports martial-valor connotations inappropriate to Spirit-given courage exercised without resistance.	Pair ਗਵਾਹ (primary) with ਸ਼ਹੀਦ (retained, glossed) for Stephen specifically — do not avoid ਸ਼ਹੀਦ outright (no adequate substitute exists and readers will supply it mentally regardless), but mandatory gloss required distinguishing non-resistant, providence-entrusted Christian martyrdom from the martial-resistance frame. Use ਦਲੇਰੀ, never ਬਹਾਦਰੀ, for παρρησία.
7	Conversion of Paul	ਦਰਸ਼ਨ (Hindu/Sikh devotional “beholding”); ਸੁਪਨਾ (“dream,” too weak); ਪਰਕਾਸ਼ (“revelation/illumination,” coined)	ਦਰਸ਼ਨ is unavoidable as the natural Punjabi word for a visionary sight but carries the entire devotional framework of beholding-and-being-blessed by a deity, guru, image, or the Guru Granth Sahib — the worshiper’s active, often repeatable, merit-seeking practice of “taking darshan.” Paul’s vision (9:3-9) is a one-time, sovereign, unrepeatable divine disclosure, the opposite structure.	Retain ਦਰਸ਼ਨ with mandatory gloss (parallel precedent to baseline ਮੁਕਤੀ handling) — reject outright substitution since no equally natural Punjabi word for “vision” exists outside this semantic field; instead fence the term with an explicit note every load-bearing occurrence.
8	Justification apart from the Law	ਧਾਰਮਿਕਤਾ / ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ (baseline); ਬਿਵਸਥਾ (baseline, Law); ਸੁੰਨਤ (coined, circumcision); ਧਰਮ (rejected, baseline)	The Acts-specific challenge is not the core soteriological terms (already fixed in Romans) but the ritual-identity-marker vocabulary around them: ਸੁੰਨਤ (circumcision) and ਜੂਲਾ (yoke of the law) must be kept clearly distinct from ਧਾਰਮਿਕਤਾ itself, or readers may conflate “not needing circumcision” with “not needing righteousness of any kind.”	Reuse baseline terms exactly; add explicit teaching-note linkage in Acts 15 lessons clarifying that rejecting the ritual marker (ਸੁੰਨਤ) is not the same claim as rejecting the doctrine of righteousness (ਧਾਰਮਿਕਤਾ) — the two must be taught as related but distinct points.
9	The Great Commission Fulfilled	ਰਾਹ (coined, “the Way”); ਮਾਰਗ (Sanskritic “path,” e.g. ਗੁਰਮਾਰਗ, ਭਗਤੀ ਮਾਰਗ); ਪੰਥ (Sikh, rejected above)	ਮਾਰਗ is the term most naturally reached for by both Hindu- and Sikh-background readers, and it sits inside a well-established South Asian “many valid paths” (bahu-marg) framework where multiple ਮਾਰਗ traditions are assumed to lead to the same ultimate liberation. Rendering ἡ ὁδός with ਮਾਰਗ would passively endorse that pluralistic frame exactly where the text intends exclusivity.	Use ਰਾਹ, not ਮਾਰਗ, for ἡ ὁδός as the name for the Christian movement — ਰਾਹ is more neutral/everyday (“road/way”) and carries less pre-loaded philosophical baggage than ਮਾਰਗ, but still requires an explicit theological bridge-note on every load-bearing occurrence affirming singular, exclusive salvation, not vocabulary substitution alone.

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3. Missing Vocabulary vs. Crowded Semantic Neighborhoods

3a. Genuine Gaps (no adequate existing Punjabi term; require descriptive coinage)

These concepts have no single existing Punjabi word that captures the intended sense without importing an unwanted frame. The strategy in each case is a multi-word descriptive phrase rather than a borrowed single term:

Concept	Gap Description	Adopted Coinage
σημεῖα καὶ τέρατα (signs and wonders)	No neutral single word; every candidate (ਕਰਾਮਾਤ, ਸਿੱਧੀ, ਚਮਤਕਾਰ) either imports a wonder-worker’s personal spiritual status or is theologically empty.	ਨਿਸ਼ਾਨ ਅਤੇ ਅਚਰਜ ਕੰਮ
ἀρχηγός (Author/Founder of life)	No Punjabi title conveys “divine source-and-leader of life itself” without collapsing into either “founder of a movement” (weak) or “Guru” (forbidden).	ਜੀਵਨ ਦਾ ਸੋਮਾ ਅਤੇ ਆਗੂ
ἀποκατάστασις (restoration of all things)	No single word avoids either a cyclical-renewal reading (yuga cosmology) or a merely political “restoration” reading.	ਸਭ ਕੁਝ ਦੀ ਬਹਾਲੀ
πρόγνωσις καὶ βουλή τοῦ θεοῦ (foreknowledge and plan)	ਕਿਸਮਤ (fate) is the only single-word candidate and is explicitly forbidden per baseline providence/election.	ਪਰਮੇਸ਼ੁਰ ਦੀ ਮਿਥੀ ਹੋਈ ਯੋਜਨਾ ਅਤੇ ਅਗੰਮੀ ਗਿਆਨ
πνεῦμα πύθωνα (spirit of divination)	Punjabi folk-religious vocabulary (ਜੋਤਸ਼ੀ, ਭੂਤ-ਪ੍ਰੇਤ) names the practitioner or a generic ghost, not the specific demonic empowering spirit behind fortune-telling.	ਭਵਿੱਖ ਬਤਾਉਣ ਵਾਲੀ ਭੂਤ-ਆਤਮਾ
πλησθέντες πνεύματος ἁγίου (filled with the Holy Spirit)	No single Punjabi verb distinguishes decisive Spirit-empowerment from either possession-trance vocabulary or the Sikh ਜੋਤ-transmission frame.	ਪਵਿੱਤਰ ਆਤਮਾ ਨਾਲ ਭਰ ਗਏ

Implication for Phase 2: these coined phrases must be treated with the same non-negotiable consistency as single-word glossary terms; translators must not “improve” them stylistically mid-document, since their doctrinal safety depends on the exact wording, not merely the concept.

3b. Crowded Semantic Neighborhoods Requiring Fencing

These are the inverse problem: Punjabi has too many available candidate terms, each carrying a distinct and incompatible theological payload from Punjab’s living religious traditions. The strategy is not coinage but fencing — retaining one term and explicitly excluding the others in every relevant translator note.

Neighborhood	Competing Terms	Term Retained	Terms Fenced Out and Why
Divine spirit/presence within a person	ਪਵਿੱਤਰ ਆਤਮਾ, ਜੋਤ, ਬ੍ਰਹਮ, ਪ੍ਰਾਣ	ਪਵਿੱਤਰ ਆਤਮਾ	ਜੋਤ = sequential Guru-lineage light; ਬ੍ਰਹਮ = impersonal Hindu Absolute; ਪ੍ਰਾਣ = impersonal life-force.
Visionary/revelatory experience	ਦਰਸ਼ਨ, ਸੁਪਨਾ, ਪਰਕਾਸ਼	ਦਰਸ਼ਨ (glossed)	ਸੁਪਨਾ too weak (mere dream); ਪਰਕਾਸ਼ risks confusion with “enlightenment” attainment language.
Death-for-testimony	ਸ਼ਹੀਦ, ਬਲੀਦਾਨ (“sacrifice”), ਕੁਰਬਾਨੀ (Islamic “sacrifice”)	ਸ਼ਹੀਦ (glossed)	ਬਲੀਦਾਨ/ਕੁਰਬਾਨੀ both carry sacrificial-offering connotations distinct from “witness unto death”; ਸ਼ਹੀਦ itself must be de-linked from martial resistance.
Community/path identity	ਮੰਡਲੀ, ਸੰਗਤ, ਪੰਥ, ਮਾਰਗ	ਮੰਡਲੀ / ਸੰਗਤ / ਰਾਹ (context-dependent, see matrix)	ਪੰਥ and ਮਾਰਗ both import a “one tradition/path among others” frame incompatible with the exclusivity claims of Acts 4:12 and ἡ ὁδός.
Purification/initiation rite	ਬਪਤਿਸਮਾ, ਇਸ਼ਨਾਨ, ਅੰਮ੍ਰਿਤ ਸੰਚਾਰ	ਬਪਤਿਸਮਾ	ਇਸ਼ਨਾਨ = generic ritual bathing (no faith/repentance content); ਅੰਮ੍ਰਿਤ ਸੰਚਾਰ = specific Khalsa initiation with its own vow-structure (the Five Ks, Khalsa discipline) not analogous to baptism’s meaning.
Miraculous power	ਨਿਸ਼ਾਨ ਅਤੇ ਅਚਰਜ ਕੰਮ, ਕਰਾਮਾਤ, ਸਿੱਧੀ, ਸ਼ਕਤੀ	ਨਿਸ਼ਾਨ ਅਤੇ ਅਚਰਜ ਕੰਮ	ਕਰਾਮਾਤ = pir/sant reputation; ਸਿੱਧੀ = yogic attainment; ਸ਼ਕਤੀ = Hindu goddess-power (already forbidden in baseline).
Repentance/turning	ਤੋਬਾ, ਪਸ਼ਚਾਤਾਪ	ਤੋਬਾ	ਪਸ਼ਚਾਤਾਪ risks a psychological-only remorse reading without necessarily turning toward the person of Christ.
Selfless service	ਸੇਵਾ, ਦਾਨ (“charitable giving”)	ਸੇਵਾ (opportunity with caution)	ਦਾਨ carries merit-accumulation connotations from Hindu/Sikh giving-practice; ਸੇਵਾ itself must be anchored to grace-motivation, not treated as a merit-generating deed.

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4. Transliteration vs. Paraphrase Decisions

Acts, more than Romans, requires decisions about transliterating proper nouns and historically specific institutions versus paraphrasing their function. General principle applied: transliterate names of persons, places, feasts, and historically bounded institutions (low doctrinal risk, high need for historical specificity); paraphrase theological concepts and titles that must carry an active doctrinal claim into the reader’s understanding.

Item	Decision	Form	Rationale
Πεντηκοστή (Pentecost)	Transliterate + gloss	ਪੰਤੇਕੁਸਤ	Proper noun for a specific historical feast; no competing Punjabi religious association exists, so transliteration carries no collision risk, but the Jewish covenant-feast background must be glossed for a low-OT-literacy audience.
Συνέδριον (Sanhedrin)	Transliterate-adjacent descriptive	ਮਹਾਸਭਾ	A specific historical institution; using a descriptive Punjabi compound (“great council”) rather than a bare transliteration avoids the false impression of a generic modern religious “sabha” (e.g. Singh Sabha) while still being recognizably institutional.
Ἰουδαῖοι/Judea, Samaria, Antioch, Caesarea, etc.	Transliterate	Standard Punjabi Bible place-name forms	No doctrinal content; established Bible Society convention applies.
Χριστιανοί (Christians)	Transliterate (already naturalized)	ਮਸੀਹੀ	Already a fully naturalized Punjabi Christian self-designation; no paraphrase needed or beneficial.
ἀββά-type intimacy terms (n/a directly in Acts, but see baseline Abba precedent)	N/A for Acts	—	No Acts occurrence; included for cross-document consistency awareness only.
ἡ ὁδός (the Way)	Paraphrase (not transliterate)	ਰਾਹ	This is a theological self-designation, not a proper noun; a transliterated Greek loan would be opaque to readers, and the concept requires active doctrinal fencing (see §2, item 9), which only a paraphrase-with-note strategy can supply.
σημεῖα καὶ τέρατα, ἀρχηγός, ἀποκατάστασις, πρόγνωσις καὶ βουλή	Paraphrase (descriptive coinage)	See §3a	These are active theological claims, not names; a loanword transliteration would be meaningless to readers and would forfeit the chance to pre-empt collision through descriptive wording.
ὅσιος / ὁ ἅγιος καὶ δίκαιος (Christological titles)	Paraphrase	ਪਵਿੱਤਰ ਪੁਰਖ / ਪਵਿੱਤਰ ਅਤੇ ਧਰਮੀ ਪੁਰਖ	Titles must be intelligible on first reading as titles, not opaque transliterated tags; built from already-secured baseline roots (ਪਵਿੱਤਰ, ਧਰਮੀ) to preserve cross-document consistency.
δρᾶμα/ὀπτασία (vision)	Retain natural word + mandatory gloss (neither pure transliteration nor pure paraphrase)	ਦਰਸ਼ਨ	A hybrid case: paraphrasing away from ਦਰਸ਼ਨ would sound stilted and unnatural (no better single-word alternative exists), while transliterating the Greek would be meaningless; the correct move is retaining the natural word under the same “retain-with-mandatory-gloss” discipline established for ਮੁਕਤੀ in the baseline.
Πύθων-derived “spirit of divination”	Paraphrase, explicitly avoiding transliteration of “Python”	ਭਵਿੱਖ ਬਤਾਉਣ ਵਾਲੀ ਭੂਤ-ਆਤਮਾ	A transliterated “ਪਾਈਥਨ” would be meaningless to a Punjabi reader and would forfeit the chance to name the phenomenon (fortune-telling) that readers will actually recognize from folk religious practice.

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5. Ranked List of Highest-Risk Ambiguities (Acts Curriculum)

Ranked by combined severity of (a) doctrinal centrality, (b) probability of collision with a living, currently-practiced Punjabi religious framework, and (c) frequency/prominence within the core passage and broader curriculum.

1. ਦਰਸ਼ਨ (vision) — Conversion of Paul, Acts 9. Highest risk because the term is unavoidable (no viable substitute) yet carries the single most active devotional-practice association in contemporary Punjabi religious life (temple/gurdwara/guru darshan as something a devotee actively seeks). Every occurrence requires the mandatory gloss; omission risks readers assimilating Paul’s conversion into a devotional-merit framework.

2. ਪਵਿੱਤਰ ਆਤਮਾ ਨਾਲ ਭਰ ਗਏ / ਪਵਿੱਤਰ ਆਤਮਾ — Pentecost, Acts 2:1-41 (core passage). The core passage’s central claim — simultaneous, personal, universal Spirit-indwelling — sits directly opposite the Sikh doctrine of ਜੋਤ (a single divine light transmitted sequentially and exclusively through the closed lineage of the Ten Gurus). Because this is the theological anchor of the entire curriculum, any drift toward ਜੋਤ-adjacent phrasing anywhere in supporting lessons is a curriculum-wide risk, not a local one.

3. ਰਾਹ (the Way) — Great Commission Fulfilled, throughout. South Asian religious culture’s default “many paths” (bahu-marg) framework makes this the term most likely to be quietly misread even when the vocabulary itself (ਰਾਹ over ਮਾਰਗ) is correctly chosen; the risk lives in the absence of the required bridge-note more than in the word itself.

4. ਸ਼ਹੀਦ (martyr) — Persecution and Bold Witness, Acts 7 (Stephen). The single highest-charge word in the entire Acts vocabulary set: it is impossible to avoid (readers will supply it mentally regardless of the translator’s choice) yet is saturated with the Khalsa martial-martyr and ਧਰਮ ਯੁੱਧ tradition. Requires the most explicit, most consistently repeated gloss of any term in this analysis.

5. ਨਿਸ਼ਾਨ ਅਤੇ ਅਚਰਜ ਕੰਮ (signs and wonders) vs. ਕਰਾਮਾਤ — Apostolic Authority and Miracles, Acts 2–16 (highly frequent). High frequency across the whole book means even a single lapse into ਕਰਾਮਾਤ in one lesson could recast the apostles as pirs/sants across the learner’s whole mental model of Acts.

6. ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਲੈਣਾ (calling on the name of the Lord) — Acts 2:21, 38 (core passage). Directly collides with Naam-simran, the single most central devotional practice in lived Sikh piety; because this phrase occurs at the climax of the core passage’s altar-call (2:38-40), a missing or weak gloss here undermines the passage’s evangelistic clarity more than almost any other term in the curriculum.

7. ਬਪਤਿਸਮਾ (baptism) vs. ਅੰਮ੍ਰਿਤ ਸੰਚਾਰ / ਇਸ਼ਨਾਨ — Repentance and Baptism, Acts 2:38-41 (core passage). The core passage’s baptism command (2:38, 41) is the single most enacted ritual moment in Acts; conflation with Khalsa initiation or generic ritual bathing would misdirect the entire doctrine of Repentance and Baptism from its outset.

8. ਤੋਬਾ (repentance) — Acts 2:38 (core passage) and throughout. Shared Perso-Arabic/Islamic-Sufi devotional currency makes this term “too easy” to render without anchoring; risk is under-specification (generic remorse) rather than outright doctrinal collision, but its position at the head of Peter’s Pentecost sermon’s imperative (2:38) raises its curriculum weight substantially.

9. ਕੌਮਾਂ (nations/Gentiles) — Gospel to Jews and Gentiles, throughout, esp. Acts 10-11, 15. Lower doctrinal severity than items above but very high frequency; risk is a slow, cumulative misreading (readers repeatedly picturing the Sikh Qaum) rather than a single sharp collision, which makes it easy for reviewers to overlook across many segments.

10. ਸੇਵਾ (ministry/service) — The Church as Community, Acts 6. Genuinely positive bridge word but the least-guarded of the “opportunity” terms; risk is that its very naturalness in Sikh devotional vocabulary (langar seva, kar sewa) causes reviewers to wave it through without confirming the grace-motivation anchor is present in context.

11. ਦੱਤਕ ਪੁੱਤਰਤਾ / family-of-God language — thematic, Acts 9:17 (“Brother Saul”). Lower risk than the above because the technical noun does not recur verbatim in Acts, but flagged because thematic (not lexical) doctrine is easy for translators to under-attend to compared to a glossary-tracked term.

12. ਅਣਜਾਣ ਦੇਵਤਾ (unknown god) — Acts 17. Moderate risk: Paul’s rhetorical bridge could be mistaught as syncretistic concession if the framing note is dropped, though the term itself is low-frequency (single-chapter occurrence) relative to items above.

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6. Summary Recommendation for Phase 2 Handoff

• All Table A (baseline-reused) terms carry forward unmodified; no new gap analysis is needed for them beyond the frequency notes already in 08_core_glossary.md.
• All genuine-gap coinages (§3a) must be locked into translation_memory.json verbatim before Phase 2 begins, since their safety depends on exact wording consistency across all 28 chapters.
• All fenced/crowded-neighborhood terms (§3b) require a standing translator-note template per term (parallel to the existing ਮੁਕਤੀ mukti-gloss and ਦਰਸ਼ਨ darshan-gloss models) rather than a one-off note, given how frequently each will recur.
• The ranked ambiguity list (§5) should directly drive Phase 2 Step 17 review-routing priority within the “Human theologian” tier: items 1–7 warrant first-pass reviewer attention in every lesson in which they occur, even beyond the automatic escalation rules already defined in the baseline 12_ai_translation_requirements.md.