Linguistic Gap Analysis
Linguistic Gap Analysis — Ephesians (English/Greek → Azerbaijani)
Purpose and Method
This analysis extends the Romans Language Package’s established Azerbaijani conventions to the nine doctrines of the Ephesians curriculum, anchored in the core passage Ephesians 2:1–10 but covering the full book, chapters 1–6. It identifies (1) a doctrine-by-doctrine vocabulary matrix documenting available Azerbaijani terms and their weaknesses, (2) genuine vocabulary gaps versus “crowded” semantic neighborhoods requiring explicit fencing, (3) transliteration-versus-paraphrase decisions, and (4) a ranked list of the highest-risk ambiguities in this curriculum. It assumes and does not repeat the baseline translation_memory.json and bible_term_registry.json entries; it builds on 07_semantic_analysis.md and 08_core_glossary.md already produced for this book.
Azerbaijan’s dominant religious environment is culturally Shia Muslim with a strong Soviet-era secularizing legacy; Sunni and folk-religious (Sufi-influenced, shrine-centered) practice also shapes popular vocabulary. All gap analysis below is oriented to that specific collision landscape, not a generic Islamic-context template.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Azerbaijani Terms | Weaknesses / Collision Risk | Recommended Strategy |
|---|---|---|---|
| Salvation by Grace through Faith | Lütf (grace, reused), Xilas (salvation, reused), İman (faith, reused), Hədiyyə (gift), Əməllər (works), Mərhəmət (mercy) | Azerbaijani has no single native word capturing “gift given with zero possibility of reciprocal obligation” — Hədiyyə still carries everyday social connotations of gift-exchange reciprocity (bir-birinə hədiyyə vermək culture of return-gifting); Mərhəmət risks bleeding into Lütf since both are devotionally warm terms; Əməllər is the exact vocabulary of the Islamic mizan (deeds-weighing) framework Paul explicitly negates. | Retain Lütf/Xilas/İman exactly per baseline. Render δῶρον as Hədiyyə but require accompanying teaching-note fencing (“verilən, geri qaytarılması gözlənilməyən hədiyyə” — a gift for which no return is expected) at every occurrence in Eph 2:8. Keep Mərhəmət and Lütf lexically distinct and require first-use explanatory pairing in Eph 2:4–8, where Paul deliberately uses both. |
| Election and Predestination in Christ | Seçilmə (election, reused), Qabaqcadan təyin etmə (predestination, new), Qismət/Yazı/Alın yazısı (forbidden fatalistic terms) | Ephesians concentrates election and predestination vocabulary (1:4–5, 11) more densely than Romans; the two Greek terms (eklegomai, proorizō) are formally distinct but risk collapsing into a single generic “fate” impression once combined with Azerbaijani folk-religious qismət intuitions, which are pervasive even among secular speakers. | Extend the Romans forbidden-substitution rule explicitly to Qabaqcadan təyin etmə. Always anchor both terms to “Atanın məhəbbətlə seçdiyi məqsəd” (the Father’s loving, purposive choice) in surrounding teaching text, never left to stand alone. |
| The Church as the Body of Christ | Kilsə (church, reused), Bədən (body, new), Baş (head, new), Bütövlük/Tamlıq (fullness, new) | Bədən is the same root as the baseline’s Critical “Bədən alma” (incarnation); readers must not conflate the literal incarnation of the eternal Son with the figurative ecclesial body-metaphor. Baş (head) additionally carries household-code freight (ch. 5) that must not be imported prematurely into the purely ecclesiological uses in ch. 1 and 4. | Establish Bədən/Baş first in their ecclesiological (Christ-and-church) sense in ch. 1 and 4 teaching material before the marital application appears in ch. 5, with explicit cross-referencing rather than treating each occurrence in isolation. |
| Unity of Jews and Gentiles in One New Humanity | Millətlər (Gentiles, reused), Bir yeni insan (one new humanity, new), Sünnət/Sünnətsizlik (circumcision, new), Barışdırmaq (reconcile, new) | Azerbaijan’s live, near-universal practice of sünnət (circumcision, for Islamic-cultural reasons) risks readers assuming Paul is making a similar hygienic/cultural-identity point rather than a covenant-boundary-marker argument. İsrail’s contemporary political resonance (Azerbaijan’s diplomatic ties to the modern state) is a distinct, non-doctrinal layer that must not bleed into the ancient Jew/Gentile theological argument. | Explicitly reframe sünnət as a now-abolished covenant sign, not a hygienic/cultural practice, at first occurrence (Eph 2:11). Frame “Bir yeni insan” as a theological, not political, unity claim, with a brief teaching-note distinguishing it from any modern geopolitical reference to İsrail. |
| The Mystery of Christ Revealed | Sirr (mystery, new), Vəhy/Açılma (revelation, new), İdarəetmə/Tədbir (dispensation, new) | Sirr collides with elm-i batin (“hidden/inner knowledge”) vocabulary central to Shia and Sufi-influenced devotional tradition, where privileged spiritual knowledge is transmitted through the Imams or a spiritual master to a select few. Paul’s usage is the theological inverse — a plan once hidden, now openly proclaimed to all. Vəhy is also the specific term for revelation to a peyğəmbər (prophet), risking an implicit claim of ongoing post-biblical revelation if not qualified. | Mandate that every occurrence of Sirr be paired with explicit “indi açıqlanmışdır / bütün insanlara bildirilmişdir” (now disclosed / made known to all) language, per the existing registry note — elevate this from a note to an enforced pattern given how concentrated mystērion is across Eph 1, 3, and 5. Qualify Vəhy at first use as referring to God’s completed apostolic-era disclosure, not new ongoing revelation. |
| Spiritual Warfare and the Armor of God | Havanın hakimiyyətinin hökmdarı, Hakimiyyətlər/qüvvələr, Allahın tam zirehi, İblisin hiylələri | Azerbaijani folk religion (Sunni and Shia alike) holds active, richly elaborated belief in cin (jinn), nəzər (evil eye), and related malevolent-spirit categories; readers may either (a) over-literalize Paul’s cosmic-powers language into folk-supernatural terms disconnected from Christ’s decisive victory, or (b) under-literalize military/armor imagery into a purely psychological metaphor. Separately, “armor/warfare” register risks resonance with jihad-adjacent struggle vocabulary, a legally and socially sensitive category in Azerbaijani public discourse. | Consistently frame these powers as real but already-defeated and subordinated under Christ’s supreme lordship (Eph 1:21–22), neither folk-supernatural nor merely metaphorical. Frame Allahın tam zirehi explicitly and repeatedly as defensive, non-violent, and directed against spiritual (not human/political) opposition — avoid any vocabulary overlapping with cihad or mübarizə (struggle/combat) as used in Azerbaijani religious-political discourse. |
| Household Codes and Christ-Centered Relationships | Tabe olmaq (submit, new), Baş (head, new), Qul/Ağa (bondservant/master, new), Hörmət etmək (honor, new) | κύριος is used in this doctrine’s domain for a human master (Ağa), directly opposite its Critical baseline use for Christ’s divine Lordship (Rəbb) — the single sharpest context-sensitivity test case in the whole curriculum. Tabe olmaq and patriarchal household norms (reinforced by both Soviet-era family structures and Islamic legal tradition) risk readers reading Eph 5:22–24 as blanket endorsement of unqualified male authority, missing v. 21’s mutual-submission frame. | Enforce a hard rule: κύριος referring to a human master must render Ağa/Sahib and NEVER Rəbb; κύριος referring to Christ must render Rəbb and NEVER Ağa — flag every occurrence for verification against referent. Require v. 21 (mutual submission “in reverence for Christ”) to be taught immediately before and integrated with vv. 22–24, never presented as a standalone directive. |
| Gifts for Building Up the Church | Ruhani hədiyyələr (reused), Həvari/Müjdəçi/Çoban/Müəllim (offices, new), Yetkin insan (mature/perfect, new) | Çoban (pastor/shepherd) risks a clergy-mediated-authority reading resembling a mullah’s communal role. The most acute risk is “mature/perfect man” (ἀνὴρ τέλειος): kamil is the standard word for “perfect” in ordinary Azerbaijani but is saturated with Sufi/Shia insan-i kamil (“Perfect Man”) devotional meaning — a spiritually elevated master who has attained a unique mystical station. | Retain the registry’s rejection of kamil; use Yetkin (mature) exclusively for ἀνὴρ τέλειος, with an explicit teaching-note contrast against insan-i kamil at first occurrence (Eph 4:13) given how easily an Azerbaijani reader could import the wrong concept from a single familiar adjective. |
| Walking in Newness of Life | Həyat sürmək (walk, new), Köhnə insan/Yeni insan (old/new self, new), İşıq övladları (children of light, new), Vəftiz (baptism, new) | Həyat sürmək and layiqincə həyat sürmək risk being read as dini vəzifə (religious duty-performance one must fulfill to become acceptable) rather than fruit flowing from a status already secured (Eph 4:1 follows chs. 1–3’s indicative, not the reverse). İşıq risks being replaced by the more “elevated-sounding” nur, which the baseline already flags as colliding with Nur-i Məhəmmədi devotional theology. Vəftiz risks assimilation to repeatable ritual ablution (dəstəmaz/ğüsl). | Consistently sequence teaching material so “walk” language always follows, and is explicitly derived from, the identity/grace material of chs. 1–3 and 2:1–10 specifically. Enforce İşıq, never Nur, for φῶς throughout ch. 5. Explicitly flag Vəftiz as single and once-for-all at every occurrence (Eph 4:5), contrasted with repeatable purification rites. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2a. Genuine Vocabulary Gaps (no adequate native Azerbaijani equivalent exists)
These are concepts for which Azerbaijani lacks any single existing word carrying the required sense, requiring either a compound/descriptive phrase or careful first-use explanation rather than a simple lexical substitution.
| Gap | Why No Native Term Exists | Chosen Strategy |
|---|---|---|
| Unconditional, non-reciprocal “gift” (δῶρον, Eph 2:8) | Azerbaijani gift-exchange culture (hədiyyə mübadiləsi) assumes social reciprocity; sədəqə/xeyriyyə (charitable giving) vocabulary implies merit accrued by the giver, the opposite direction of the needed sense. | Use Hədiyyə but require mandatory explanatory teaching-note fencing at every core-passage occurrence (see matrix above). |
| Corporate “one new humanity” (εἷς καινὸς ἄνθρωπος, Eph 2:15) | No existing Azerbaijani socio-religious category names a genuinely new corporate identity superseding, rather than merging or subordinating, prior ethnic-religious identities. | Compound phrase “Bir yeni insan” retained as coined curriculum term; requires sustained explanatory framing across chs. 2–3, not a single-occurrence gloss. |
| ”Workmanship” as crafted-product identity distinct from “good works” (ποίημα, Eph 2:10) | Azerbaijani lacks a single word distinguishing “what one intrinsically is as God’s handiwork” from “what one does”; Sənət əsəri (work of art/craftsmanship) is a reasonable but non-standard theological usage. | Retain Sənət əsəri as coined term; require adjacency contrast with Yaxşı əməllər in the same sentence/teaching unit to preserve Paul’s built-in contrast. |
| Mutual, Christ-grounded submission distinct from generic patriarchal hierarchy (ὑποτάσσω, Eph 5:21) | Azerbaijani vocabulary for submission (tabe olmaq, təslim olmaq) does not natively distinguish “voluntary, Christ-modeled mutual submission” from “hierarchical subordination assumed by cultural default.” | Tabe olmaq retained but must always be introduced in teaching material anchored to v. 21’s mutual frame before the specific vv. 22–33 application. |
| Believers’ direct, unmediated “access” to God (προσαγωγή, Eph 2:18; 3:12) | No existing Azerbaijani religious term names direct, confident divine access without an intermediary; the available devotional vocabulary (şəfaət, təvəssül) assumes mediated access as the default and expected pattern. | Coined phrase “Yaxınlaşma haqqı” (right/standing of drawing near) retained; every occurrence requires explicit contrast with şəfaət/təvəssül framework per the baseline’s Critical intercession caution. |
2b. Crowded Semantic Neighborhoods (multiple overlapping native terms requiring explicit fencing)
These are concepts where Azerbaijani offers several plausible, partially overlapping words, creating drift risk if boundaries are not explicitly fixed and maintained across the whole curriculum.
| Neighborhood | Competing Terms | Fencing Rule |
|---|---|---|
| Grace vs. Mercy vs. Generosity | Lütf / Mərhəmət / Kərəm | Lütf = unmerited favor apart from any merit (fixed, baseline). Mərhəmət = compassion shown toward misery/distress (Eph 2:4’s ἔλεος specifically). Kərəm = never used (baseline exclusion stands). Teaching notes for Eph 2:4–8 must explain why Paul uses both Lütf and Mərhəmət together without treating them as synonyms. |
| Hidden/special knowledge vs. openly-revealed mystery | Sirr / Elm-i batin (unused but culturally present) / Vəhy | Sirr is retained exclusively for μυστήριον but must always co-occur with “indi açıqlanmışdır” (now revealed) language; elm-i batin-style vocabulary (esoteric knowledge for a spiritual elite) is never used, even implicitly, in surrounding explanatory prose. |
| Sacrifice vocabulary | Qurban / Təqdim / Xoş ətir | Qurban is retained (registry) but every occurrence describing Christ’s self-offering (Eph 5:2) must include a once-for-all/fulfillment qualifier distinguishing it from the repeatable ritual pattern of Qurban Bayramı. |
| Perfection/maturity vocabulary | Yetkin / Kamil / Mükəmməl | Kamil and Mükəmməl are excluded for ἀνὴρ τέλειος (Eph 4:13) due to insan-i kamil collision; Yetkin is the sole approved term and must not drift toward Kamil in any Phase 2 output. |
| Light vocabulary | İşıq / Nur / Ziya | Nur is excluded throughout (baseline “glory” caution extended to ch. 5’s “children of light”); İşıq is the sole approved term for φῶς in moral-relational contexts. Ziya (a poetic/literary light-word) is not introduced, to avoid adding a third competing option. |
| Inheritance vocabulary | İrs / Miras | İrs is retained as the spiritual-eschatological term; Miras (the Islamic legally codified, gender-differentiated inheritance-share system) must never be used, and every occurrence of İrs in Eph 1:11, 14, 18; 3:6; 5:5 should carry an implicit or explicit “not a literal estate division” qualifier where the teaching context allows. |
| Lord/Master vocabulary | Rəbb / Ağa / Sahib | Rəbb is reserved exclusively for Christ’s/God’s divine Lordship; Ağa (or Sahib) is reserved exclusively for the human household-master sense in Eph 6:5–9. This is a hard either/or fence with zero permitted overlap — see ranked ambiguity #1 below. |
| Submission/obedience vocabulary | Tabe olmaq / İtaət etmək | İtaət etmək (obedience) is reserved for the baseline’s “obedience of faith” concept and for children’s obedience to parents (Eph 6:1); Tabe olmaq is reserved for the household-code submission discussion (Eph 5:21–24) and should not casually substitute for İtaət etmək or vice versa, since the two doctrines (obedience-of-faith vs. household submission) must remain distinguishable in teaching material. |
3. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Abba (Ἀββά) | Transliterate: Abba | Not introduced fresh in Ephesians but referenced via Romans 8:15 continuity; no Ephesians occurrence requires re-deciding this — retained for cross-document consistency only. |
| μυστήριον (mystērion) | Paraphrase-with-fixed-term: Sirr, always paired with “now revealed” language | A transliteration (e.g., “mistiryon”) would be unintelligible to lay readers and lose all devotional resonance (positive or negative); a bare paraphrase risks the elm-i batin collision documented above. The compromise is a fixed native term plus mandatory co-occurring disclosure language, functioning almost as a compound technical phrase. |
| πανοπλία τοῦ Θεοῦ (panoplia tou theou) | Paraphrase: Allahın tam zirehi | No transliteration option exists or would aid comprehension; a full descriptive paraphrase (“God’s complete armor”) is required and must be held to the non-violent/defensive framing rule above. |
| ἀνὴρ τέλειος (anēr teleios) | Paraphrase: Yetkin insan, explicitly NOT the transliteration-adjacent native cognate Kamil | Although Kamil is a native Azerbaijani word (not a transliteration), it functions here as a false-friend “easy” choice that must be actively avoided; Yetkin is the deliberately chosen paraphrase precisely to sidestep the word most native speakers would otherwise reach for. |
| ῥῆμα Θεοῦ (rhēma theou) | Paraphrase: Allahın Sözü, explicitly NOT Allahın kəlamı | Kəlam/Kəlamullah is a quasi-transliteration of an Arabic theological term specifically bound to Qur’anic uncreated-speech doctrine; Söz (word/speech) is the safer native paraphrase already established in Azerbaijani Bible usage. |
| ἀπολύτρωσις (apolytrōsis) | Paraphrase: Satınalma (distinct from Xilas) | No transliteration tradition exists for this term in Azerbaijani Bible usage; the paraphrase must foreground the price-paid/purchase sense against the more general Xilas. |
| πρεσβεύω (presbeuō, “ambassador”) | Paraphrase: Səfir | Səfir is a standard modern Azerbaijani word (diplomatic ambassador); retained as paraphrase but flagged (registry) for brief explanatory framing so it reads as gospel-proclamation dignity, not bare diplomatic office. |
| Θεός-title compounds (e.g., σωτήρ τοῦ σώματος) | Paraphrase: Bədənin Xilaskarı | Built from already-fixed baseline roots (Xilas); no transliteration considered, since Xilaskar is the established Azerbaijani Bible word for “Savior.” |
| Proper names carried over from Romans (İsa, Məsih, Pavel, Davud, İsrail) | Retain established transliterated/adapted forms per baseline | No new decision required; Ephesians introduces no new proper names requiring a fresh transliteration decision. |
| Amin, Halleluya (benediction closings, Eph 3:21, 6:24 context) | Retain established transliterated forms per baseline | Consistency rule; no Ephesians-specific variation. |
General principle applied: Transliteration is reserved for terms with (a) an existing fixed Azerbaijani Bible-translation transliteration tradition (proper names, liturgical exclamations) or (b) no viable native paraphrase and low risk of a competing native “false friend.” Paraphrase is preferred wherever a native term exists, provided the crowded-neighborhood fencing rules in Section 2b are enforced to prevent drift toward a doctrinally loaded competitor term.
4. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × likelihood of reader misapplication × frequency of occurrence across the book):
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κύριος (Rəbb vs. Ağa) — Eph 6:5–9 vs. every other Ephesians occurrence. The single highest-risk ambiguity in the curriculum: the same Greek word must resolve to two lexically and theologically opposite Azerbaijani words depending solely on referent (divine Christ vs. human slaveholder). A single missed disambiguation could either deify a human master or demote Christ to a household figure. Every occurrence requires individual referent-checking before rendering; flag for mandatory human theologian review.
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φύσις / “by nature” — Eph 2:3. The single sharpest anthropological collision in the whole curriculum, directly negating the fitrə (innate sinlessness) doctrine held across both Sunni and Shia tradition in Azerbaijan. Ambiguity risk: a softened rendering (“often” or “sometimes” children of wrath) would neutralize Paul’s deliberate universal claim. Must render Təbiət with an unambiguous universal-condition sense and flag for theologian review every time.
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δῶρον / “gift” — Eph 2:8, in tension with Azerbaijani gift-reciprocity social custom. High risk that a lay Azerbaijani reader unconsciously imports an expectation of implied future obligation (as with ordinary hədiyyə exchange) or merit-generating charitable giving (sədəqə-adjacent), quietly reintroducing a works-component Paul explicitly excludes in the very next verse.
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μυστήριον / “mystery” — Eph 1:9, 3:3–9, 5:32, 6:19, given Shia elm-i batin / Imamate-transmitted-knowledge devotional tradition. Risk of inversion: readers may assume the “mystery” remains available only to a spiritually elite readership rather than grasping Paul’s point that it is now openly proclaimed to all. Requires the mandatory “now revealed” pairing rule at every occurrence, not merely a first-use footnote.
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ἀνὴρ τέλειος / Yetkin vs. Kamil — Eph 4:13. High risk of translator or downstream reviewer drift toward the more “natural-sounding” Kamil, given how deeply embedded the insan-i kamil concept is in Azerbaijani devotional-literary register; requires active vigilance at every review stage, not just initial term selection.
-
ὑποτάσσω / “submit” — Eph 5:21–24, against the backdrop of Azerbaijani patriarchal family-structure norms. Risk of readers detaching v. 22’s specific wife-instruction from v. 21’s mutual-submission frame, converting a Christ-modeled relational ethic into an unqualified endorsement of generic cultural hierarchy. Requires structural, not merely lexical, safeguards in teaching sequencing.
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προαγωγή / “access” vs. şəfaət / təvəssül — Eph 2:18, 3:12. Risk of readers assimilating “access to the Father” into the familiar mediated-intercession devotional pattern (approaching God through a favored intermediary) rather than grasping the categorically different claim of direct, unmediated access for every believer through Christ alone.
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προορίζω / “predestined” vs. qismət/alın yazısı — Eph 1:5, 11. Risk of collapse into impersonal fatalism, compounded by Ephesians’ unusually dense concentration of election-and-predestination vocabulary compared to Romans, increasing cumulative exposure to the collision across a single short book.
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περιτομή / “circumcision” — Eph 2:11, against live Azerbaijani cultural-Islamic circumcision practice. Risk that readers map their own culturally and religiously meaningful practice directly onto Paul’s argument, missing that his point concerns a now-abolished covenant boundary marker rather than a live ritual with continuing significance.
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αἷμα / “blood of Christ” and σταυρός / “cross” — Eph 1:7, 2:13, 2:16. Both presuppose the historical reality of Christ’s death, directly contradicted by mainstream Sunni and Shia readings of Qur’an 4:157; ranked below the anthropological/soteriological ambiguities above only because the baseline curriculum (Romans) has already established consistent theologian-review routing for this exact collision class, reducing (but not eliminating) novelty risk here.
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θυσία / “sacrifice” — Eph 5:2, against Qurban Bayramı ritual practice. Risk of readers treating Christ’s self-offering as one instance within an ongoing sacrificial pattern analogous to their own annual ritual practice, rather than grasping its unique, historical, once-for-all, sacrifice-ending character.
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φῶς / “light” vs. Nur — Eph 5:8-9. Lower-frequency but doctrinally sharp risk given Nur’s strong pre-existent-light-of-the-Imams association; contained by a simple, enforceable hard substitution rule (İşıq only), making it lower-ranked than ambiguities requiring ongoing contextual judgment rather than a fixed lexical rule.
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βάπτισμα / “baptism” — Eph 4:5, against dəstəmaz/ğüsl ritual-ablution categories. Risk of readers assimilating “one baptism” into a repeatable ritual-purity framework; ranked lower because the single-occurrence, low-frequency nature of the term in this book limits cumulative exposure compared to higher-ranked recurring ambiguities.
5. Full-Book Coverage Confirmation
| Chapter | Contribution Reviewed |
|---|---|
| Ephesians 1 | Election/predestination cluster, Father/Son/Spirit Trinitarian vocabulary, mystery/revelation vocabulary, fourfold power cluster, body/head/fullness ecclesiology — all analyzed above. |
| Ephesians 2 | Core passage (2:1–10): dead-in-sin, grace-gift-works cluster (highest-density ambiguity zone in the book); vv. 11–22: circumcision, one new humanity, access, temple/household-of-God — all analyzed above. |
| Ephesians 3 | Mystery exposition (fullest treatment in the book), fellow-heirs/fellow-body-members, boldness/access, fatherhood-of-God vocabulary — all analyzed above. |
| Ephesians 4 | Walk-worthy hinge verse, unity-of-Spirit cluster, baptism, fivefold gifts/offices, mature-manhood, old-self/new-self, grieving-the-Spirit — all analyzed above. |
| Ephesians 5 | Sacrificial-offering vocabulary, children-of-light/nur caution, Spirit-filling vs. intoxication contrast, mutual submission and household-code headship, savior-of-the-body, great-mystery-of-marriage — all analyzed above. |
| Ephesians 6 | Household codes (children/parents, bondservants/masters — the book’s sharpest κύριος test case), armor of God and spiritual warfare vocabulary, prayer/perseverance, ambassador closing — all analyzed above. |
No chapter of Ephesians is without load-bearing vocabulary contributing to this analysis; all six chapters are represented in the doctrine matrix, gap analysis, transliteration decisions, and ranked ambiguity list above.
This analysis extends 07_semantic_analysis.md and 08_core_glossary.md and must be read alongside the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All strategy recommendations above are proposals for Phase 1 Step 2 integration into the updated translation memory and doctrine risk registry for Ephesians; no term status here is final until formally incorporated into those enforcement artifacts.