Linguistic Gap Analysis
Linguistic Gap Analysis — Ephesians | English → Bavarian
1. Purpose and Method
This analysis identifies, for the full span of Ephesians 1–6, where Bavarian (Boarisch) either (a) lacks any native vocabulary for a required theological concept (“missing vocabulary” / register gaps), or (b) possesses vocabulary that is too available — already strongly claimed by a competing semantic frame from Bavarian Catholic folk piety, secular civic life, or 20th-century political history (“crowded semantic neighborhoods” requiring deliberate fencing).
Method: every doctrine assigned to this curriculum was cross-checked against (1) the baseline Romans translation_memory.json, which already documents this language’s central finding — that abstract Reformation-era and soteriological vocabulary was historically handled in Latin/standard German, never native dialect, producing a systemic register gap — and (2) Ephesians’ own distinctive doctrinal emphases (predestination stated more explicitly than in Romans; the church as Christ’s body, not merely God’s people; a fully-elaborated cosmic spiritual-warfare framework; explicit household codes). Where Ephesians intensifies a risk already flagged in the Romans baseline, this is noted as intensification. Where Ephesians introduces a genuinely new collision not present in Romans, this is noted as new risk.
This document assumes the reader has access to the Ephesians 08_core_glossary.md and the Ephesians bible_term_registry.json (both prior outputs) and does not repeat their full entries; it instead analyzes the pattern of gaps and collisions across the letter and issues the ranked risk list Phase 2 review routing depends on.
2. Doctrine Vocabulary Matrix
| Doctrine | Key Terms (Bavarian) | Available-Term Weakness | Recommended Strategy |
|---|---|---|---|
| Salvation by Grace through Faith | Gnad, Glaam, Erlösung, Werk (NEW), Gschenk (NEW), Barmherzigkeit (NEW) | No native dialect distinguishes “gift of salvation itself” (δῶρον) from “ministry gift” (χάρισμα/Gnodngob’n) without deliberate lexical fencing; “Gnad” carries a live devotional-transaction undertone from pilgrimage/votive practice; “Werk” is a completely ordinary, low-register farm/craft-labor word that must suddenly bear the entire weight of the sola-gratia antithesis. | Reuse Gnad/Glaam/Erlösung exactly per baseline. Coin Gschenk for δῶρον (2:8) and keep it lexically distinct from Gnodngob’n (χάρισμα). Require an explicit theologian-reviewed gloss at every occurrence of Werk in 2:9 vs. 2:10 confirming the excluded/fruit distinction is legible. Anchor Barmherzigkeit explicitly to “Gott der Voda” in-context to preempt a Marian-mediated reading. |
| Election and Predestination in Christ | Erwählung (baseline reuse), Vorherbestimmung/vorherbestimmt (NEW), Kindschaft, Erbschaft (NEW), versiegelt (NEW), Pfand (NEW) | Erwählung was already a pure register-gap borrowing in Romans; Ephesians 1:4-14 doubles down by adding an explicit, repeated predestination clause absent from Romans’ more diffuse treatment. No dialect coinage for προορίζω exists at all — this is a harder gap than Erwählung, not merely a repeat of it. Erbschaft collides productively but riskily with the very concrete Bavarian Erbhof (inherited-farm) institution. | Retain the standard-German-derived compound Vorherbestimmung/vorherbestimmt without attempting a folk coinage — per baseline Rule 4 (12_ai_translation_requirements.md), inventing dialect vocabulary here would fabricate false doctrinal precision. Use Erbschaft but pair with a teaching note that this is a guaranteed, non-competing spiritual share, not a literal Bavarian farm inheritance divided among heirs. Flag every predestination occurrence for theologian review, consistent with Critical tier. |
| The Church as the Body of Christ | Leib (NEW), Haupt (NEW), Kirch (baseline reuse), Füll (NEW), Oanheit vom Geist (NEW) | This is the single sharpest new collision this curriculum introduces: Leib is the identical word spoken by the priest over the consecrated host at every Bavarian Catholic Mass (“Der Leib Christi”). Bavarian has no second word for “corporate body” that does not also mean physical/sacramental body. Kirch independently defaults to the parish building (per baseline). | Do not attempt to avoid Leib — no substitute exists and avoidance would itself distort Paul’s own deliberately embodied metaphor. Instead mandate a companion clarifying phrase at first occurrence in each unit (“mir, de Gmoaschaft vo alle Gläubign, san sein Leib” — using the baseline’s Gmoaschaft to anchor the corporate sense alongside Leib). Mandatory theologian review at every occurrence, consistent with Critical tier. |
| Unity of Jews and Gentiles in One New Humanity | oa neuer Mensch (NEW), Versöhnung (NEW), Trennwand, Feindschaft, Heiden (baseline reuse) | “oa neuer Mensch” as a phrase for a unified new corporate humanity sits directly adjacent, historically, to 20th-century German/Bavarian racial-unity and “Volksgemeinschaft” rhetoric; Munich’s specific historic role as the Nazi movement’s headquarters sharpens this beyond the general German-language risk already flagged in the Romans baseline for Jew/Gentile unity language generally. Intensification of a Romans-documented risk, not a new category of risk. | Always anchor “oa neuer Mensch” explicitly “in Christus” within the same clause — never let the phrase stand as a free-floating unity slogan. Mandatory theologian review at every occurrence, with explicit historical-awareness briefing for reviewers (as already established in the Romans baseline for unity_of_jews_and_gentiles). |
| The Mystery of Christ Revealed | Gheimnis (NEW), Offenbarung, Plan/Hausordnung Gottes, Miterben/gleicher Leib/Mitteilhaber | New risk, not present in Romans at all: “Gheimnis” is the identical word used for the Rosary’s Joyful/Sorrowful/Glorious “Geheimnisse,” one of the most devotionally central words in ordinary Bavarian Catholic piety — but there it names a private object of meditative contemplation, whereas Paul’s μυστήριον names a truth publicly disclosed and proclaimed. The two senses point in opposite rhetorical directions (hidden-for-meditation vs. now-revealed-for-all). | Never let Gheimnis stand alone; pair every occurrence with the plain-content phrase from 3:6 (Miterben/gleicher Leib/Mitteilhaber) so the “revealed, public, concrete” content is always visible in the same breath as the word that could otherwise pull toward private devotion. Mandatory theologian review at every occurrence. |
| Spiritual Warfare and the Armor of God | Mächt und Gwalten (NEW), Waffenrüstung vo Gott (NEW), Ringa (NEW), Teufel (NEW) | New risk category entirely absent from Romans: Alpine Bavarian folk culture retains an unusually live belief in ambient malevolent spiritual forces (Rauhnächte house-blessing rituals, Perchtenlauf processions, Walpurgisnacht witch-lore) alongside a folk-carnival, almost comic devil figure (Krampus). This cuts two ways — it gives the concept of real spiritual adversaries strong traction, but risks assimilating Paul’s decisive-victory theology into an apotropaic warding-ritual framework, and risks reading “Teufel” as a costumed folk character rather than a serious adversary. Separately, “Kampf” (the natural word for “struggle/fight”) is contaminated by Nazi-era usage (“Mein Kampf”), arguably more acutely in Bavaria/Munich than elsewhere. | Use “Ringa” (a live wrestling-sport term) rather than “Kampf” for πάλη (6:12) — same contamination-avoidance logic the baseline already applies to “Heil.” Frame Mächt und Gwalten and armor imagery consistently around Christ’s already-accomplished victory rather than an ongoing protective ritual the believer must perform. Distinguish Teufel explicitly from Krampus/Perchten in any teaching notes. Mandatory theologian review for rulers/authorities and Ringa; High-tier review for armor imagery generally. |
| Household Codes and Christ-Centered Relationships | unterordna (NEW), Haupt, Retter (NEW), Liab, Sklave (NEW), oa Fleisch | New risk category: no Romans equivalent exists. Mutual submission (5:21) risks being severed from its specific application (5:22) if the two verses are not kept visibly linked; “Haupt” imports the same headship-authority weight already flagged for Christ/church into the husband/wife relationship without 5:25’s self-sacrifice qualifier automatically attaching; the historic Bavarian rural Bauer/Knecht farmhand relationship offers a tempting but doctrinally softening substitute for δοῦλος (“Knecht” sounds like benign agrarian employment, not chattel slavery). | Always translate 5:21 and 5:22 as a single connected unit in teaching materials, never isolate 5:22 alone. Require every occurrence of Haupt applied to marriage (5:23) to be taught alongside 5:25’s self-giving-love qualifier. Reject “Knecht” outright for δοῦλος; use “Sklave” to preserve the term’s proper moral gravity, per the forbidden-substitution logic already modeled in the baseline. |
| Gifts for Building Up the Church | Gnodngob’n (baseline reuse, extended), Evangelist (NEW), Hirt (NEW), Lehrer (NEW), Ausrüstung (NEW) | Bavarian Catholic tradition already has a strong, specific meaning for “Evangelist” — the four Gospel-writers (“die vier Evangelisten”), a fixture of parish church art and stained glass — which is not the New Testament preaching-office sense of 4:11. This is a genuine but moderate (not Critical) collision, since context can usually disambiguate. | Require a clarifying gloss (“wer’s Evangelium predigt und weiterträgt”) wherever Evangelist names the 4:11 office rather than a Gospel-writer. Reuse Gnodngob’n exactly per baseline for χάρισμα and fold δωρεά/δόμα into the same family rather than coining a fourth word for “gift,” while keeping δῶρον (2:8, salvation itself) strictly separate. |
| Walking in Newness of Life | wandln (NEW), Gschöpf, gschaffa, der oide Mensch (NEW), der neue Mensch (NEW) | “Wandln” is a real dialect word but its everyday sense (“to stroll/wander”) is at least as salient as any moral-trajectory sense; the letter’s entire old-walk/new-walk inclusio (2:2 vs. 2:10, echoed again in 4:1,17; 5:2,8,15) depends on the same word carrying moral weight every time, which the dialect’s default literal reading does not automatically supply. | Mandate identical rendering of “wandln” at every occurrence (never substitute a synonym for variety) so the inclusio is preserved formally even where the moral sense must be reinforced contextually. Pair “der oide Mensch”/“der neue Mensch” (4:22,24) with the same clothing-verb pair (“ausziehn”/“anziehn”) used for the armor of God in 6:11, deliberately preserving Paul’s own authorial verb-echo across the letter. |
3. Missing Vocabulary: Register Gaps
Consistent with the central finding already documented in the Romans baseline package, Ephesians’ most abstract doctrinal vocabulary continues to show no native Boarisch coinage at all — these concepts were never handled in spoken dialect historically, only in Latin or standard German. Ephesians intensifies this pattern relative to Romans because its argument (chs. 1, 3, 4) is unusually dense with Pauline theological abstractions stacked in single sentences (1:3-14 is a single Greek sentence in the source).
Terms with no native dialect equivalent, borrowed wholesale from standard German with only phonological adaptation (register-gap strategy, per baseline Rule 4 — do not invent folksy coinages):
| Term | Bavarian Form | Notes |
|---|---|---|
| predestined / predestination | vorherbestimmt / Vorherbestimmung | Harder gap than Erwählung; Ephesians states this doctrine more explicitly and repeatedly than Romans 8–9. |
| mystery | Gheimnis | Borrowed form exists but is occupied by a competing devotional sense (see §4) rather than simply absent. |
| stewardship / divine plan | Plan / Hausordnung Gottes | Register-gap abstraction (οἰκονομία); no folk-administrative dialect term for a cosmic administrative plan. |
| revelation | Offenbarung | Standard, liturgically familiar borrowed term — a comparatively low-friction register gap. |
| divine working / operative power | Wirkung | Register-gap abstraction (ἐνέργεια), parallel to the baseline’s treatment of Kraft vo Gott. |
| fullness | Füll | No folk term for the abstract totality/completion concept; must be tracked identically across four separate doctrinal uses (1:10, 1:23, 3:19, 4:13). |
| inner man | s’Inwendige / innerer Mensch | Register-gap abstraction; anticipates the more concrete old-self/new-self clothing metaphor of 4:22-24. |
| equipping | Ausrüstung | Register-gap, though usefully shares a root with the ch.6 armor vocabulary. |
Assessment: this is not a deficiency to be “fixed” by inventing folk vocabulary. The baseline explicitly warns against false-native coinage for exactly this class of term (Gerechtigkeit, Rechtfertigung, zuagrechnete Gerechtigkeit already established this precedent in Romans). The correct strategy, extended to Ephesians, is: retain the borrowed standard-German abstraction, let register contrast between these borrowed compounds and the surrounding warm oral-register prose stand as expected and acceptable (per 12_ai_translation_requirements.md’s Tone Requirements), and rely on teaching notes/context rather than lexical invention to supply doctrinal content.
4. Crowded Semantic Neighborhoods Requiring Fencing
Where §3 documents absence, this section documents the opposite and, for this letter, more dangerous problem: Bavarian words that already exist, are common, warm, and immediately intelligible — but only because they are already fully claimed by a strong competing frame (folk-Catholic devotional practice, secular civic administration, or 20th-century political history). Ephesians is unusually rich in exactly this failure mode because its central metaphors (body, mystery, reconciliation, headship, spiritual powers) all have close Catholic sacramental or Alpine-folkloric neighbors.
| Bavarian Term | Doctrine | Competing Frame That Crowds It | Fencing Strategy |
|---|---|---|---|
| Leib | Church as Body of Christ | The Eucharistic host, named identically at every Mass (“Der Leib Christi”) | Never let stand unglossed; pair with Gmoaschaft/explicit “mir alle zsamm” context at first occurrence per unit. Mandatory theologian review every occurrence. |
| Gheimnis | Mystery of Christ Revealed | The Rosary’s Joyful/Sorrowful/Glorious Mysteries — private meditative devotion | Always pair with the plain-content phrase from 3:6 (Miterben/gleicher Leib/Mitteilhaber) in the same breath. |
| Versöhnung | Unity of Jews/Gentiles; reconciliation via the cross | ”Sakrament der Versöhnung,” the official post-Vatican-II Catholic name for Confession — a repeatable ritual | Explicitly mark Christ’s reconciling work as a completed, once-for-all historical act (“scho amal für ollzeit gschehn”), never phrased as an ongoing sacramental process. |
| Heiling | Sainthood / corporate believer-designation | Local patron saints, wayside Marterl shrines, Namenstag culture (per baseline) | Gloss as “alle Gläubign” for general audiences, per the standing forbidden-substitution rule; Ephesians uses this word at least seven times, so the gloss discipline must hold across the whole letter, not just once. |
| Barmherzigkeit | Mercy (2:4) | Marian titles (“Mutter der Barmherzigkeit”), Divine Mercy devotion | Anchor grammatically to “Gott der Voda” in the same clause to keep the mercy directly God’s own, not Marian-mediated. |
| Gob und Opfer | Christ’s self-offering (5:2) | “Messopfer,” the Mass as sacrifice, repeated weekly | Mark explicitly as a singular, historical, unrepeatable self-giving act, never phrased so as to imply repetition. |
| Fürbitt | Prayer/intercession (1:16-19, 3:14-19, 6:18) | Altötting Marian/saint intercessory devotion (per baseline) | Anchor to “für alle Heiling” (6:18’s corporate sense) explicitly; do not let the term drift toward invoking a saint as mediator. |
| Erwählung / Vorherbestimmung | Election/Predestination | No competing devotional frame — but register-gap unfamiliarity itself functions as a “crowding” hazard: a hearer supplies no content at all rather than wrong content | Do not assume comprehension from the borrowed word alone; teaching notes must supply the doctrinal content the vocabulary itself cannot. |
| Erbschaft | Inheritance (1:11,14,18; 5:5) | The concrete Bavarian Erbhof farm-inheritance institution — literal, divisible, competitive property | Explicitly teach the inheritance as non-competing and purely spiritual; the vivid farm-inheritance resonance is a double-edged asset, not a pure liability, and should be used deliberately rather than avoided. |
| Pfand | Guarantee/down payment (1:14) | The everyday bottle/container deposit transaction | Frame explicitly as the Spirit himself guaranteeing a certain future, not a returnable commercial deposit. |
| Mächt und Gwalten / Teufel | Spiritual Warfare | Rauhnächte, Perchtenlauf, Walpurgisnacht folk-supernatural tradition; Krampus as comic costumed figure | Frame consistently around Christ’s decisive victory already won, not an ongoing protective ritual; explicitly distinguish from folk-carnival devil imagery in teaching notes. |
| Ringa (avoiding “Kampf”) | Spiritual Warfare (6:12) | “Kampf” carries Nazi-era contamination (Mein Kampf), sharper given Munich’s historic role | Use Ringa (live wrestling-sport term) as the fenced-off safe substitute; never use Kampf as primary rendering. |
| oa neuer Mensch | Unity of Jews/Gentiles | Adjacent, given Bavarian/German 20th-century history, to “Volksgemeinschaft”-style unity rhetoric | Always anchor “in Christus” in the same clause; never let the phrase stand as a free-floating unity slogan. |
| Sklave vs. Knecht | Household Codes | ”Knecht” is warmly connotated via the historic Bauer/Knecht rural farmhand economy — too benign | Reject Knecht outright; use Sklave to preserve moral gravity, consistent with baseline forbidden-substitution logic. |
| Evangelist | Gifts for Building Up the Church | ”Die vier Evangelisten” (the four Gospel-writers) in parish church art | Require a clarifying gloss whenever the 4:11 preaching-office sense is intended. |
| Retter vs. Heiland | Savior (5:23) | “Heiland” is a beloved, very much alive Christmas-carol/chapel-name devotional term, but shares the Heil- root flagged Nazi-contaminated in the baseline | Default to Retter; permit Heiland only in clearly traditional devotional contexts with reviewer sign-off, per the same logic as baseline salvation/Erlösung. |
| Kirch | Church as God’s People/Body | Physical parish building, Kirchweih/Kirwa festival culture (per baseline) | Continue baseline practice; do not attempt “Gmoa,” which is monopolized by the secular civil-municipality sense. |
General pattern observed: Ephesians’ distinctive doctrines (body, mystery, reconciliation, spiritual powers) collide overwhelmingly with Catholic sacramental and devotional vocabulary, while its household-code and spiritual-warfare material collides instead with secular-cultural and political-historical associations (farmhand labor relations, Nazi-era language contamination, folk-supernatural ritual). Reviewers should expect these to require two different kinds of fencing — doctrinal disambiguation notes for the sacramental collisions, and historical-awareness briefing for the political/folkloric ones.
5. Transliteration vs. Paraphrase Decisions
| Decision Type | Terms | Rationale |
|---|---|---|
| Transliterate/borrow as-is (standard-German form, dialect pronunciation only) | Erwählung, Vorherbestimmung/vorherbestimmt, Gheimnis, Offenbarung, Wirkung, Füll, Plan/Hausordnung Gottes, Kindschaft, Heiligung, Taufe, Evangelist, Evangelium | These are register-gap abstractions with no native coinage; per baseline Rule 4, inventing folksy alternatives would fabricate false doctrinal precision. Borrowing is the correct strategy here, not a fallback. |
| Transliterate proper nouns/names exactly | Jesus, Christus, Paulus, Abraham, David, Moses, Israel | Follows established baseline transliteration standards; no deviation for Ephesians. |
| Paraphrase with a native dialect word, accepting some semantic narrowing | wandln (περιπατέω), Gluschtn (ἐπιθυμία), Ringa (πάλη), Sklave (δοῦλος, deliberately not paraphrased as Knecht), Gschöpf (ποίημα), Zorn (ὀργή) | These concepts have a live, warm native word available; paraphrase captures oral-register naturalness that a borrowed abstraction would sacrifice, provided the narrowing risk is flagged and taught around. |
| Compound/coined phrase (new to this curriculum, following attested Bavarian compounding patterns) | Oanheit vom Geist, d’Erbauung vom Leib, oa neuer Mensch, Waffenrüstung vo Gott, Mächt und Gwalten, Demuat/Sanftmuat/Langmuat | Built from existing dialect morphology (Oanheit root reused from the Romans baseline’s unity doctrine name; -muat compound family already attested) rather than borrowed wholesale or newly invented from nothing; lower register-mismatch risk than a bare loanword, but still requires reviewer sign-off since the specific compound is new. |
| Retain both terms deliberately, resisting collapse into one | Gschenk (δῶρον, salvation itself) vs. Gnodngob’n (χάρισμα, ministry gift) | The two Greek terms name distinct referents in 2:8 vs. 4:7-12; Bavarian’s natural pull toward a single all-purpose “Geschenk/gift” word must be actively resisted at the translation-memory level, not left to context alone. |
| Deliberately avoid the phonetically/semantically nearest native word | Sklave (not Knecht); Ringa (not Kampf); Retter as default (not Heiland); Gmoa avoided entirely for church-as-body (Kirchengmoaschaft/Kirch used instead) | In each case the nearest-sounding or most obvious native word carries a contamination or softening risk (agrarian benignity, Nazi-era political language, Heil-root contamination, secular-municipality monopolization) documented either in the Romans baseline or newly in this analysis. |
6. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of (a) doctrinal centrality to Ephesians 2:1-10 and the letter’s core argument, (b) strength of the competing semantic frame, and (c) breadth of occurrence across the letter.
- Werk / Gschenk vs. Gnodngob’n (works/gift boundary, 2:8-10) — the core passage’s central grace/merit antithesis sits directly against Bavaria’s most acute folk-Catholic works/merit collision (Altötting votive practice); losing the Gschenk/Gnodngob’n distinction additionally erases Paul’s own referential precision. Highest-stakes ambiguity in the entire curriculum because it sits inside the anchor passage itself.
- Leib (body of Christ) — near-total lexical identity with the Eucharistic “Leib Christi” spoken at every Mass; occurs at least nine times across the letter with no substitute word available.
- Gheimnis (mystery) — collides with the Rosary’s devotionally central “Geheimnisse,” pulling toward private meditation rather than public disclosure; occurs six times, spanning three separate doctrines (Mystery, Unity, Christ-Centered Ministry).
- Vorherbestimmung / Erwählung (predestination/election) — hardest pure register gap in the letter; Ephesians states this doctrine more explicitly and more repeatedly than the Romans baseline anticipated, with no native dialect content to fall back on if the borrowed word is left unglossed.
- oa neuer Mensch (one new man/humanity, 2:15) — Munich’s specific historic role as the Nazi movement’s headquarters sharpens the general German-language Jew/Gentile unity risk already flagged in the Romans baseline into something requiring even more deliberate historical framing here, since the phrase itself (“one new humanity”) is adjacent to unity-rhetoric vocabulary with a dark 20th-century Bavarian history.
- Versöhnung (reconciliation, 2:16) — the official post-Vatican-II Catholic name for the Sacrament of Confession is identical, risking the cross’s once-for-all historical act being heard as a repeatable ritual.
- Mächt und Gwalten (rulers and authorities) / Ringa (struggle) — Alpine folk-supernatural tradition (Rauhnächte, Perchten) and Nazi-era “Kampf” contamination pull in two different but compounding directions away from Paul’s Christ-has-already-won framework.
- Haupt (headship) applied to marriage (5:23) without its 5:25 qualifier automatically attached — the same word bears Christ’s headship over the church and the husband’s headship over the wife; the self-sacrificial qualifier that reframes the analogy is two verses away and not grammatically bound to the term itself.
- unterordna (mutual submission, 5:21) severed from its 5:22 application — risk is structural/discourse-level rather than lexical: the mutuality of 5:21 can be lost if 5:22 is taught or quoted in isolation.
- Sklave vs. Knecht (6:5-9) — the more comfortable, warmer native word is doctrinally wrong for this passage; translators or oral teachers reaching for natural-sounding dialect vocabulary are especially likely to drift toward Knecht precisely because it sounds better.
- Barmherzigkeit (mercy, 2:4) — sits at the rhetorical pivot of the core passage (“But God, being rich in mercy…”) and carries strong Marian-devotional gravitational pull in exactly the culture this curriculum targets.
- Heiling (saints) as a corporate designation — occurs seven times across the letter (more than in Romans proportionally), so the mandatory “alle Gläubign” gloss discipline must be sustained consistently across a longer stretch of text than the baseline anticipated.
- wandln (walk) inclusio integrity (2:2 vs. 2:10, plus 4:1,17; 5:2,8,15) — a purely internal-consistency risk: if any single occurrence is rendered with a synonym for stylistic variety, Paul’s deliberate old-walk/new-walk structural argument is silently destroyed even though no individual sentence would read as wrong.
- Erbschaft (inheritance) — the vivid, concrete Bavarian Erbhof farm-inheritance association is a genuine asset for making the doctrine feel real, but without explicit non-competing/purely-spiritual framing risks a literal-property expectation Paul never intends.
- Evangelist (4:11) vs. “die vier Evangelisten” — lower severity than the above (Medium/High rather than Critical) but broad exposure, since every reader has encountered the four-Gospel-writer sense far more often than the NT ministry-office sense.
7. Summary Recommendations for Phase 2
- Load the Ephesians
08_core_glossary.mdand updatedbible_term_registry.json(both prior outputs) alongside the Romans baselinetranslation_memory.jsonbefore any Phase 2 segment translation; do not treat this curriculum’s new terms as optional additions — nine of them are Critical-tier and mandate theologian review at every occurrence (Werk, Gschenk, Vorherbestimmung, Leib, oa neuer Mensch, Versöhnung, Gheimnis, Mächt und Gwalten, Oanheit vom Geist, unterordna, Retter — eleven per the glossary’s own count). - Register-gap terms (§3) should never receive invented folk coinages; retain the borrowed standard-German form and let teaching notes, not vocabulary, supply doctrinal content.
- Crowded-neighborhood terms (§4) require paired disambiguating phrases at first occurrence per unit, not merely a footnote — the collision is strong enough that a single note early in a long chapter will not protect later occurrences.
- The ranked ambiguity list (§6) should directly inform Phase 2 Step 17 review-routing priority within the Critical/High tier, since not all Critical-tier terms carry equal practical risk; items 1–7 above warrant first-pass reviewer attention.
- This analysis should be revisited if the Doctrine Risk Registry (Step 9) assigns risk tiers that diverge from the severities implied here; any such divergence should be resolved before Phase 2 begins, not during it.