Linguistic Gap Analysis — Titus (English → Punjabi)

Purpose and Scope

This document executes PRD Phase 1 Step 8 for the Titus curriculum. It identifies where Punjabi’s existing religious vocabulary (predominantly shaped by Sikh, Hindu, and Sufi-Islamic devotional traditions) supplies, distorts, or lacks terms needed to carry Titus’s doctrinal content, and it records the fencing and transliteration decisions required before Phase 2 translation begins. It extends — and never contradicts — the Romans baseline translation_memory.json and bible_term_registry.json, and the Titus 08_core_glossary.md produced under this same pipeline.

Coverage is FULL-BOOK: Titus 1:1–16, 2:1–15, 3:1–15. The core passage (2:11–3:8) is the theological anchor of the analysis, not its boundary. Sections of the letter that raise no new vocabulary issue are explicitly marked “reviewed, no new gap” rather than omitted.

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Section 1: Doctrine Vocabulary Matrix

For each of the seven curriculum doctrines: the available Punjabi term(s), the specific weakness of the existing vocabulary given Punjab’s religious landscape, and the recommended handling strategy.

Doctrine	Available Punjabi Term(s)	Weakness of Available Vocabulary	Recommended Strategy
Grace That Trains for Godly Living	ਕਿਰਪਾ (grace, baseline); ਭਗਤੀ (godliness, new); ਪਵਿੱਤਰੀਕਰਨ (sanctification, baseline); ਸੰਜਮ (self-control, new); ਪਰਗਟ ਹੋਣਾ (appearing, new)	ਕਿਰਪਾ alone does not convey grace’s pedagogical force in Titus 2:12 (παιδεύουσα, “training/disciplining us”); Punjabi has no single term that combines “unmerited gift” with “active moral formation,” and reaching for a training-specific word (e.g. ਸਿਖਲਾਈ) risks sounding like a self-improvement technique rather than the Spirit’s transformative work flowing FROM grace already given.	Render the training sense with a verbal clause built around ਕਿਰਪਾ as grammatical subject/agent (“ਕਿਰਪਾ…ਸਾਨੂੰ ਸਿਖਾਉਂਦੀ ਹੈ”) rather than a single noun, preserving grace as the acting cause. Pair with ਸੰਜਮ (self-control) as grace’s fruit, explicitly glossed as Spirit-produced, not self-earned merit paralleling Sikh ethical self-discipline.
Qualifications for Elders	ਬਜ਼ੁਰਗ (elder, new); ਨਿਗਾਹਬਾਨ (overseer, new); ਭੰਡਾਰੀ (steward, new); ਬੇਦੋਸ਼ (blameless, new); ਇੱਕ ਪਤਨੀ ਦਾ ਪਤੀ (one-woman-man idiom, new)	Punjab’s most available near-synonym for a respected, authoritative religious office-holder is ਗ੍ਰੰਥੀ (Gurdwara scripture-custodian) or, more seriously, ਗੁਰੂ — both categorically wrong per baseline precedent. ਬਜ਼ੁਰਗ by itself is ambiguous between “elder in age” and “elder in office” without contextual anchoring.	NEVER ਗ੍ਰੰਥੀ or ਗੁਰੂ. Always pair ਬਜ਼ੁਰਗ with ਮੰਡਲੀ (church, baseline) in the same clause to force the office reading. Reserve ਬਿਰਧ strictly for mere old age (2:2–3’s πρεσβύτης/πρεσβύτις) so the two senses never collapse into one word.
Sound Doctrine and Good Works	ਖਰੀ ਸਿੱਖਿਆ (sound doctrine, new); ਸਿੱਖਿਆ (teaching, new); ਭਲੇ ਕੰਮ (good works, new)	Punjab’s plural religious landscape (Sikh, Hindu, Christian, Sufi teaching traditions coexisting) makes “sound teaching” liable to be heard as “the best of several valid teachings” rather than the singular apostolic standard Paul intends; ਭਲੇ ਕੰਮ risks being heard through a karma-merit or ਸੇਵਾ (selfless service) lens as itself salvific.	Anchor ਖਰੀ ਸਿੱਖਿਆ explicitly to apostolic/Pauline content in every load-bearing occurrence (1:9, 2:1), never leaving it unqualified. Sequence ਭਲੇ ਕੰਮ grammatically AFTER grace/regeneration language in every occurrence to preserve the fruit-not-cause relationship the letter itself insists on (3:8 vs. 3:5).
Salvation by Grace not Works	ਮੁਕਤੀ (baseline, mandatory-gloss); ਮੁਕਤੀਦਾਤਾ (Savior, new); ਧਾਰਮਿਕਤਾ (baseline); ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ (baseline); ਦਇਆ (mercy, new); ਨਿਸਤਾਰਾ/ਛੁਡਾਉਣਾ (redemption, new)	Titus 3:5’s direct antithesis (“not because of works… but according to his mercy”) is Titus’s single most concentrated statement of this doctrine, and Punjabi’s devotional vocabulary (ਕਿਰਪਾ, ਦਇਆ, ਨਦਰ) is fluent enough to risk collapsing the antithesis into generic divine benevolence-language compatible with a merit-plus-grace synthesis common in popular Sikh and Hindu devotional piety.	Every occurrence of the grace/works antithesis (3:5, 3:8) must retain an explicit “not…but” contrastive structure in Punjabi syntax; do not allow ਦਇਆ and ਕਿਰਪਾ to blend into an undifferentiated single divine-mercy concept — keep them as two distinct, stacked reasons (God’s kindness AND mercy), both flowing from the historical Christ-event, never from accumulated merit.
Regeneration by the Holy Spirit	ਨਵ-ਜਨਮ (regeneration, new, mandatory-gloss); ਧੋਣਾ (washing, new); ਨਵੀਨੀਕਰਨ (renewal, new); ਪਵਿੱਤਰ ਆਤਮਾ (baseline)	This is the single greatest lexical risk in the entire letter: Punjabi’s most fluent vocabulary for “again-birth” and “washing/purification” is drawn directly from the doctrines this curriculum must most sharply avoid — ਆਵਾਗਵਣ (transmigration) and ritual bathing (Amrit Sanchar, Hindu purificatory bathing). No existing Punjabi term is doctrinally “clean” without an explanatory gloss.	ਨਵ-ਜਨਮ and ਧੋਣਾ both REQUIRE mandatory clarifying glosses on every occurrence (3:5), structurally identical in form to the baseline ਮੁਕਤੀ gloss rule. Never allow ਧੋਣਾ to stand near ਇਸ਼ਨਾਨ-adjacent ritual vocabulary; always specify the Spirit as sole agent (“ਪਵਿੱਤਰ ਆਤਮਾ ਦੁਆਰਾ”) in the same clause.
Submission to Authority	ਅਧੀਨ ਹੋਣਾ (submit, new); ਹਾਕਮ ਅਤੇ ਅਧਿਕਾਰੀ (rulers/authorities, new); ਆਦੇਸ਼ (command, new); ਅਣਆਗਿਆਕਾਰ (insubordinate, new)	Titus uses ὑποτάσσεσθαι three times across three very different relationships (civil government 3:1, household/marriage 2:5, master-slave 2:9); a single Punjabi rendering flattens these into one register and risks being heard as unconditional hierarchical deference resembling Guru-disciple submission or dera-follower obedience to a Sant.	Retain ਅਧੀਨ ਹੋਣਾ as the single lexical item for consistency (per baseline cross-document consistency rules) but require a context note at each of the three occurrences distinguishing the relationship-type and stating the submission is voluntary, gospel-motivated, and bounded — never extending to disobeying God.
Avoiding Divisive Controversies	ਫੁੱਟ ਪਾਉਣ ਵਾਲਾ ਵਿਅਕਤੀ (divisive person, new); ਮੂਰਖਤਾ ਭਰੀਆਂ ਬਹਿਸਾਂ (foolish controversies, new); ਕੁਲਪੱਤਰੀਆਂ (genealogies, new); ਸੁੰਨਤੀ ਧੜਾ (circumcision party, new)	Low collision risk with Sikh/Hindu vocabulary, but genuine risk of anachronism: a literal rendering of “genealogies” and “the circumcision party” without background notes may read as random or confusing to a Punjabi audience with no exposure to first-century Jewish-Christian factional disputes.	Treat as historically bounded polemic requiring brief explanatory notes rather than vocabulary substitution; no term-collision fencing needed here, only background-context scaffolding for Phase 2/3 study materials.

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Section 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods

2A. Missing Vocabulary (No Adequate Existing Punjabi Term — Requires Coinage or Compound)

Concept	Gap Description	Resolution
παλιγγενεσία (regeneration)	No existing Punjabi word denotes a decisive, once-for-all, non-cyclical spiritual re-creation; every root-adjacent word (ਪੁਨਰ-ਜਨਮ, ਆਵਾਗਵਣ) denotes precisely the opposite — a repeatable cycle.	Coin/adopt ਨਵ-ਜਨਮ (already circulating in Punjabi evangelical preaching as a semi-technical term) WITH mandatory gloss on every occurrence. This is a genuine vocabulary gap, not merely a risky-but-available term.
σωτήρ applied jointly to “God” and “Savior” in one title (2:13, 3:4)	Punjabi has ਮੁਕਤੀਦਾਤਾ as a workable compound (ਮੁਕਤੀ + ਦਾਤਾ, “giver”), but no existing fixed devotional title in Punjabi religious vocabulary combines “the one true God” and “personal deliverer” into a single grammatical unit the way Titus’s Greek does (τοῦ σωτῆρος ἡμῶν θεοῦ).	Retain ਮੁਕਤੀਦਾਤਾ as the noun but require the surrounding clause to make the God-Savior identity explicit through apposition (ਪਰਮੇਸ਼ੁਰ ਸਾਡਾ ਮੁਕਤੀਦਾਤਾ ਹੈ) rather than expecting the compound noun alone to carry the doctrinal weight.
λαὸς περιούσιος (a people for God’s own possession, 2:14)	No existing Punjabi religious idiom captures “a people belonging distinctively to a deity” outside of qaum-identity language, which is precisely the wrong register (ethnic/political peoplehood, not a chosen relational identity in Christ).	ਆਪਣੀ ਨਿੱਜੀ ਪਰਜਾ (already selected in the core glossary) is an acceptable compound; flag as a genuinely new construction with no natural Punjabi precedent, requiring a background note tracing it to Exodus 19:5’s covenant language rather than any qaum framework.
μιᾶς γυναικὸς ἀνήρ (elder-qualification idiom, 1:6)	Punjabi has no equivalent idiom for “a one-woman man” as a fidelity-marker; a literal rendering (ਇੱਕ ਪਤਨੀ ਦਾ ਪਤੀ) reads as a bare marital-status/legal statement (monogamy as opposed to polygamy) rather than the character quality of proven marital faithfulness Paul intends.	Retain the literal compound but require a translator/teaching note specifying the intended sense is faithfulness of character, not merely a marital-status checkbox, to prevent the qualification being read (and disputed) as a technicality.

2B. Crowded Semantic Neighborhoods (Multiple Competing Terms Requiring Fencing)

These are concepts where Punjabi is vocabulary-rich rather than vocabulary-poor — and the abundance itself is the risk, because competing terms carry incompatible theological freight from Sikh or Hindu devotional traditions.

Concept	Competing Terms in the Neighborhood	Fencing Decision
Divine favor/mercy cluster	ਕਿਰਪਾ (grace), ਦਇਆ (mercy), ਨਦਰ (Sikh gracious glance — rejected), ਮੇਹਰ (rejected in baseline)	Fence ਕਿਰਪਾ and ਦਇਆ as two DISTINCT, non-interchangeable terms within Titus 3:4–5, both anchored to the one historical Christ-event; never let either drift toward ਨਦਰ’s Guru-mediated devotional warmth.
Piety/devotion cluster	ਭਗਤੀ (godliness), ਸ਼ਰਧਾ (rejected for faith, baseline), ਸੇਵਾ (selfless service, not in glossary but culturally proximate to “good works”), ਭਗਤ/ਸੰਤ (rejected, baseline)	Fence ਭਗਤੀ with mandatory qualification (ਪਰਮੇਸ਼ੁਰ ਦੀ ਭਗਤੀ / ਮਸੀਹ ਵਿੱਚ ਭਗਤੀ) in every occurrence; never leave bare. Flag any drift toward describing ਭਲੇ ਕੰਮ as a form of ਸੇਵਾ that itself earns standing — the letter’s fruit-not-cause sequencing must override this cultural pull.
Purification/washing cluster	ਧੋਣਾ (selected), ਇਸ਼ਨਾਨ (rejected — Amrit Sanchar/Hindu ritual bathing), ਸ਼ੁੱਧੀਕਰਨ (near baseline’s rejected alternative for sanctification)	Hard fence: ਇਸ਼ਨਾ�ನ ਅਤੇ ਸ਼ੁੱਧੀਕਰਨ must never appear as translations of λουτρόν in Titus 3:5. Confirm at validation stage (see Section 5) since this is the doctrine most vulnerable to a ritual-purity misreading in this letter.
Self-discipline/restraint cluster	ਸੰਜਮ (self-control, selected — opportunity term), ਤਪ (Hindu/Sikh ascetic austerity — not in glossary but a live cultural neighbor), ਜਪ/ਸਿਮਰਨ (Naam-simran meditative discipline — rejected register)	Fence ਸੰਜਮ away from any implicit reading as ascetic self-mortification (ਤਪ) or meditative technique (ਸਿਮਰਨ); require every occurrence in 2:2, 2:5, 2:6, 2:12 to be anchored as fruit produced by grace’s training (2:12), not self-generated discipline earning merit.
Rebirth/cycle cluster	ਨਵ-ਜਨਮ (selected, mandatory gloss), ਪੁਨਰ-ਜਨਮ (hard-forbidden, baseline extension), ਆਵਾਗਵਣ (hard-forbidden, baseline)	This is the single most tightly fenced neighborhood in the entire Titus glossary; see Section 4 (Ranked Ambiguities) — treat as the letter’s highest-stakes term.
Authority/command cluster	ਆਦੇਸ਼ (selected for ἐπιταγή), ਹੁਕਮ (permitted ONLY in its plain secular sense, e.g. 3:1’s obedience to a civil official), ਫ਼ਰਮਾਨ (a Persianate near-synonym, not yet in glossary)	Fence ਹੁਕਮ strictly to secular civil-authority contexts; never allow it to render apostolic/divine command language, preserving the baseline’s general prohibition on unexplained Sikh liturgical vocabulary substituting for Christian doctrinal terms.
Office/leadership-title cluster	ਬਜ਼ੁਰਗ, ਨਿਗਾਹਬਾਨ, ਭੰਡਾਰੀ (selected for elder/overseer/steward) vs. ਗ੍ਰੰਥੀ, ਗੁਰੂ, ਸੰਤ, ਸਾਧ (all rejected/forbidden)	Confirm at every Titus 1 elder-qualification occurrence that no forbidden office-title bleeds in; this is a direct extension of the baseline apostleship/ਗੁਰੂ fence, now applied to a second office category unique to Titus.

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Section 3: Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
σωτήρ (Savior)	Paraphrase/compound — ਮੁਕਤੀਦਾਤਾ (not a transliteration)	Punjabi Christian tradition has no established transliterated loanword for this title (unlike ਮਸੀਹ or ਯਿਸੂ); a compound built on the already-established ਮੁਕਤੀ is more transparent to a reader already carrying the mandatory mukti gloss than a foreign loanword would be.
παλιγγενεσία (regeneration)	Paraphrase, vernacular compound ਨਵ-ਜਨਮ, not transliterated, not a literal Sanskritic/Sikh-adjacent calque	A transliteration (e.g. “ਪਾਲਿੰਗੇਨੇਸੀਆ”) would be theologically inert and pastorally useless to ordinary readers; the existing evangelical-Punjabi vernacular idiom ਨਵ-ਜਨਮ is preferred over coining an unfamiliar new compound, provided the mandatory gloss discipline is followed without exception.
ἐπιφάνεια (appearing/epiphany)	Paraphrase — ਪਰਗਟ ਹੋਣਾ	English “epiphany” is sometimes transliterated in academic contexts, but that transliteration has zero currency in Punjabi Bible usage; the plain verb phrase “to become manifest” is both accurate and accessible, and avoids inadvertently importing a technical loanword that could be mistaken for a proper name.
Τίτος (Titus)	Transliteration — ਤੀਤੁਸ	Proper name; follows the established Punjabi Bible convention of transliterating personal names (cf. ਪੌਲੁਸ for Paul in the baseline requirements document).
Κρήτη (Crete)	Transliteration — ਕਰੇਤੇ	Proper place name; same convention as above.
Πιστὸς ὁ λόγος (faithful is the saying)	Paraphrase, full clause rendering ਇਹ ਬਚਨ ਵਿਸ਼ਵਾਸਯੋਗ ਹੈ, not a fixed transliterated formula	Unlike ਆਮੀਨ or ਹਲਲੂਯਾਹ (retained as transliterations per baseline convention because they function as liturgical exclamations), this Pastoral Epistles formula is a full declarative sentence functioning as an editorial seal on doctrine; it must be intelligible as Punjabi prose, not preserved as an opaque liturgical tag.
δοῦλος (slave/bondservant, 1:1)	Paraphrase — ਦਾਸ (an existing Punjabi word, not a loan or coinage)	ਦਾਸ already carries devotional “servant of God” resonance in Sikh/Hindu bhakti vocabulary (e.g. “ਦਾਸ” as self-designation before the divine) that is unusually well-aligned here — a rare point of positive overlap rather than risk, provided the household-code occurrence at 2:9 receives a separate social-institutional note distinguishing it from the devotional self-designation at 1:1.
ἀνέγκλητος (blameless), ἀνυπότακτα (insubordinate), μιᾶς γυναικὸς ἀνήρ (one-woman man)	Paraphrase, plain descriptive Punjabi	These are ordinary-register character descriptions, not theologically loaded technical terms; transliteration is inappropriate and unnecessary.

General principle governing this section: Transliteration is reserved for (a) proper names/places following established Punjabi Bible convention, and (b) fixed liturgical exclamations already transliterated in the baseline (ਆਮੀਨ, ਹਲਲੂਯਾਹ). Every doctrinal-concept term, however theologically dense, receives a Punjabi paraphrase/compound rather than a transliterated loanword, consistent with the baseline’s overall strategy for Romans.

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Section 4: Full-Book Chapter Coverage Confirmation

Chapter	Content Reviewed	New Terms / Gaps Identified	Status
Titus 1:1–4	Salutation; Paul’s apostleship tied to “the faith of God’s elect,” hope of eternal life, God who never lies, Savior title applied to God the Father	ਰਸੂਲ, ਪਰਮੇਸ਼ੁਰ ਦੀ ਚੋਣ, ਆਸ, ਸਦੀਪਕ ਜੀਵਨ, ਮੁਕਤੀਦਾਤਾ, ਪਰਚਾਰ (κήρυγμα)	Covered — see Sections 1–3
Titus 1:5–9	Titus’s commission in Crete; elder/overseer qualifications	ਬਜ਼ੁਰਗ, ਨਿਗਾਹਬਾਨ, ਭੰਡਾਰੀ, ਬੇਦੋਸ਼, ਇੱਕ ਪਤਨੀ ਦਾ ਪਤੀ, ਅਣਆਗਿਆਕਾਰ	Covered — see Sections 1–2B
Titus 1:10–16	False teachers, the circumcision party, Jewish myths, defiled conscience, “pure to the pure”	ਸੁੰਨਤੀ ਧੜਾ, ਯਹੂਦੀ ਕਹਾਣੀਆਂ, ਪਵਿੱਤਰ/ਸ਼ੁੱਧ (καθαρός flashpoint)	Covered — see Section 1 (Sound Doctrine row) and 2B (purification cluster)
Titus 2:1–10	Instructions to older men, older women, younger women, younger men, slaves; sound doctrine adorning the gospel	ਸਿੱਖਿਆ, ਖਰੀ ਸਿੱਖਿਆ, ਸੰਜਮ, ਦਾਸ, ਅਧੀਨ ਹੋਣਾ	Covered — see Sections 1, 2B
Titus 2:11–15 (core passage begins)	Grace’s appearing, training for godly living, blessed hope, redemption, a people for God’s own possession, exhortation with authority	ਪਰਗਟ ਹੋਣਾ, ਭਗਤੀ, ਅਭਗਤੀ, ਸੰਸਾਰਿਕ ਵਾਸਨਾਵਾਂ, ਨਿਸਤਾਰਾ/ਛੁਡਾਉਣਾ, ਆਪਣੀ ਨਿੱਜੀ ਪਰਜਾ, ਆਦੇਸ਼, ਉਤਸ਼ਾਹਿਤ ਕਰਨਾ	Covered — highest-density doctrinal section; see Section 5 for ranked risks
Titus 3:1–2	Submission to rulers/authorities; readiness for good works; gentleness toward all	ਹਾਕਮ ਅਤੇ ਅਧਿਕਾਰੀ, ਭਲੇ ਕੰਮ	Covered — see Section 1 (Submission row)
Titus 3:3–8 (core passage continues)	Former sinful state; kindness, love, mercy, washing, regeneration, renewal, Holy Spirit, justification, hope, heirship, eternal life, faithful saying, good works as fruit	ਦਿਆਲਤਾ, ਮਨੁੱਖਾਂ ਲਈ ਪਿਆਰ, ਦਇਆ, ਧੋਣਾ, ਨਵ-ਜਨਮ, ਨਵੀਨੀਕਰਨ, ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ, ਵਾਰਸ, ਇਹ ਬਚਨ ਵਿਸ਼ਵਾਸਯੋਗ ਹੈ	Covered — the single highest-concentration doctrinal passage in the letter; see Section 5
Titus 3:9–11	Avoiding foolish controversies, genealogies, quarrels about the law; warning and rejecting the divisive person	ਮੂਰਖਤਾ ਭਰੀਆਂ ਬਹਿਸਾਂ, ਕੁਲਪੱਤਰੀਆਂ, ਬਿਵਸਥਾ (reused), ਫੁੱਟ ਪਾਉਣ ਵਾਲਾ ਵਿਅਕਤੀ	Covered — see Section 1 (Divisive Controversies row)
Titus 3:12–15	Travel plans, personal greetings, final grace benediction	None new; ਕਿਰਪਾ (reused, baseline) in closing benediction	Reviewed — no new vocabulary gap. Explicitly noted per full-coverage mandate: this closing section contributes no new doctrinal term but must still use the baseline ਕਿਰਪਾ rendering exactly and consistently with the letter’s opening and 2:11/3:7 usage.

All three chapters of Titus are confirmed reviewed. No section was silently omitted.

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Section 5: Ranked List of Highest-Risk Ambiguities in Titus

Ranked by combined severity (doctrinal centrality × likelihood of syncretistic misreading in the Punjabi context):

1. παλιγγενεσία / “regeneration” (Titus 3:5) — Highest risk in the letter. The Greek root itself means “birth again,” placing it closer to the forbidden ਪੁਨਰ-ਜਨਮ/ਆਵਾਗਵਣ vocabulary than any term in the Romans baseline. A single unglossed occurrence could be heard as endorsing rebirth-within-a-cycle, the exact opposite of Paul’s point. Mandatory gloss non-negotiable on every occurrence.

2. λουτρόν / “washing” (Titus 3:5), read together with regeneration in the same clause — Compounds risk #1: if “washing” is heard as ritual bathing (Amrit Sanchar/Hindu purification) AND “regeneration” is heard as rebirth-cycle in the very same sentence, the entire verse could be re-read as a description of ritual-and-reincarnation cleansing rather than a decisive Spirit-wrought act — precisely inverting 3:5’s opening clause (“not because of works of righteousness that we have done”).

3. σωτήρ applied to both “God” and “Savior” in one clause (Titus 2:13, 3:4) — The letter’s highest-stakes Deity-of-Christ moment. Titus 2:13’s “our great God and Savior Jesus Christ” is grammatically capable of being softened (in translation or in a reader’s mental parsing) into “God, and [our separate] Savior Jesus Christ,” diluting a direct co-identity claim into two figures — exactly the multiple-divine-figures framework the baseline already flags as the central Hindu/Sikh collision risk for Christology terms.

4. χάρις vs. ἔλεος (grace vs. mercy) in immediate antithesis to works (Titus 3:4–5, 3:7) — Punjabi’s devotional fluency in pairing ਕਿਰਪਾ and ਦਇਆ as generic divine attributes (as Sikh devotional vocabulary does) risks softening Paul’s sharp forensic antithesis (“not by works… but according to his mercy”) into a vaguer, additive statement compatible with a merit-plus-grace synthesis.

5. εὐσέβεια / “godliness” (Titus 1:1, 2:12) — Left unqualified, ਭਗਤੀ is indistinguishable from generic bhakti-devotionalism practiced across multiple traditions represented in the same Punjabi household or village; the letter’s entire ethical vision could be absorbed into “personal piety” language without any specifically Christ-centered content surviving translation.

6. ἐπιφάνεια used for both comings of Christ (Titus 2:11/3:4 vs. 2:13) — A single Punjabi verb (ਪਰਗਟ ਹੋਣਾ) covering both the humble first “appearing” and the glorious future “appearing” risks collapsing the two into one event, or — worse in the Punjabi context — reading as a repeatable divine self-manifestation pattern resembling avatar-descent, which the baseline already treats as a Critical risk for Incarnation.

7. ὑποτάσσεσθαι / “submission” across three distinct relationships (Titus 2:5, 2:9, 3:1) — A single lexical rendering flattens civil-obedience, marital, and master-slave submission into one register; in a culture where hierarchical submission to a Guru, Sant, or dera leader is a live devotional pattern, an unglossed “submit” risks importing that total, unconditional-deference frame into all three New Testament relationships, including civil government.

8. πρεσβύτερος / ἐπίσκοπος overlap (Titus 1:5–7, treated as one office) — Punjabi readers may default to the far more available ਗ੍ਰੰਥੀ or informally invoke ਗੁਰੂ-adjacent respect patterns for a locally authoritative religious office-holder; the letter’s insistence on qualifications, accountability, and plurality of elders (not a singular guru-successor) must survive translation intact.

9. δοῦλος / “slave” dual usage (Titus 1:1 devotional vs. 2:9 household code) — Risk of either (a) reading 1:1 as endorsing literal bondage as a spiritual ideal, or (b) reading 2:9 as the letter’s endorsement of slavery as a just institution, if the two senses are not clearly distinguished by context note.

10. λαὸς περιούσιος / “a people for his own possession” (Titus 2:14) — Risk of misreading this covenant-identity phrase through the lens of qaum-based peoplehood (a politically loaded category in Punjab), rather than as a chosen relational identity available to individuals from any background who trust Christ.

11. καθαρός / “pure” (Titus 1:15) — Risk of a dietary/ritual-purity misreading (jhatka/kutha meat distinctions, Hindu food-purity codes) rather than the intended inward moral-spiritual condition tied to faith.

12. αἱρετικὸς ἄνθρωπος / “divisive person” (Titus 3:10) — Lower risk overall, but flagged because an over-broad reading could be misapplied to any theological disagreement (including legitimate inter-denominational or inter-generational debate) rather than the narrower persistent-faction-causing behavior Paul describes.

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Section 6: Handoff Notes for Phase 2

• All terms identified in this gap analysis are already reflected in the Titus 08_core_glossary.md and the updated bible_term_registry.json; no additional new terms are proposed here beyond what those artifacts already carry. This document supplies the reasoning — the vocabulary-availability landscape and fencing logic — that justifies those term selections and must accompany them into Phase 2 review.
• Ranked ambiguities #1–#4 above should be treated as automatic human-theologian escalation triggers in the Titus-specific extension of the baseline’s Escalation Rules (see 12_ai_translation_requirements.md pattern), in addition to the doctrines the baseline already escalates.
• The mandatory-gloss discipline required for ਮੁਕਤੀ in the Romans baseline must be extended, with structurally identical wording conventions, to ਨਵ-ਜਨਮ and ਧੋਣਾ for Titus, per Sections 1 and 5 above.