Linguistic Gap Analysis
06 Linguistic Gap Analysis — 1 Peter (English/Greek → Burmese)
Purpose
This document performs the PRD Phase 1 Step 8 linguistic gap analysis for the 1 Peter curriculum. It identifies, for each of the eight curriculum doctrines, what Burmese vocabulary already exists (from the Romans baseline or ordinary religious usage), where that vocabulary is weak, absent, or dangerously overloaded with non-Christian meaning, and what translation strategy each case requires. It distinguishes missing vocabulary (concepts with no ready Burmese term, requiring coinage or compounding) from crowded semantic neighborhoods (concepts where a Burmese term already exists but is saturated with Buddhist, animist, or folk-religious meaning and must be actively “fenced” against those associations). It closes with a ranked list of the letter’s highest-risk ambiguities for Phase 2 escalation.
This analysis governs, and must not contradict, the Romans translation_memory.json and bible_term_registry.json. All [BASELINE] terms below are reused exactly. All [NEW] terms proposed here await formal entry into an updated translation memory (Phase 1 Step 9/10) but their risk tiers and fencing strategies are considered settled for planning purposes.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Burmese Term(s) | Weakness of Existing Term(s) | Recommended Strategy |
|---|---|---|---|
| The Living Hope of the Resurrection | ထမြောက်ခြင်း (resurrection) [BASELINE]; မျှော်လင့်ခြင်း (hope) [NEW]; တဖန်မွေးဖွားစေခြင်း (born again) [NEW] | Burmese has no native vocabulary for a linear, one-time, permanent new beginning — the dominant cultural frame for “birth/rebirth” language is cyclical (samsara). Hope-vocabulary risks being heard as တဏှာ (craving), the very thing Buddhist practice extinguishes. | Compound coinage + mandatory paired translator note at every occurrence linking “born again” and “resurrection,” explicitly foreclosing ပဋိသန္ဓေတည်ခြင်း. Frame hope as confident trust in a risen Person, not craving to be dissolved. |
| Suffering for Righteousness’ Sake | ဒုက္ခဝေဒနာ / ဒုက္ခခံစားခြင်း (suffering) [NEW]; ဖြောင့်မတ်ခြင်း (righteousness) [BASELINE]; အမျိုးမျိုးသောစုံစမ်းခြင်း (various trials) [NEW] | ဒုက္ခ is the Buddhist First Noble Truth term — inherent, universal unsatisfactoriness to be escaped through detachment, not purposeful, temporary hostility endured in hope. Highest-frequency term-collision in the letter. | Retain ဒုက္ခ-based vocabulary (no viable substitute exists in natural Burmese for “suffering/affliction”), but require mandatory theologian-reviewed translator note at every occurrence distinguishing purposive, temporary, hope-directed suffering-for-righteousness from metaphysically inherent dukkha addressed by detachment. |
| The Church as a Holy and Royal Priesthood | ယဇ်ပုရောဟိတ် (OT priest, already used in Myanmar Bible); ရဟန်း (monk — REJECTED) | Myanmar religious life is structurally organized around a two-tier ရဟန်းသံဃာ (ordained monk) / ဒါယကာ (merit-supporting lay donor) divide. Any priesthood vocabulary risks importing this hierarchy and undoing the doctrine’s central claim that every believer, without ordination, holds direct priestly access. | Build strictly on the existing OT-priest root ယဇ်ပုရောဟိတ်, never on ရဟန်း vocabulary. Require explicit teaching note contrasting the “priesthood of all believers” with the monastic/lay divide at every occurrence of 2:5, 2:9. |
| Submission to Authority and Christlike Endurance | ကျိုးနွံခြင်း (submit) [NEW]; သည်းခံခြင်း (endure) [NEW]; နာခံမှု (obedience) [NEW, baseline-root] | Myanmar’s own history of authoritarian rule makes blanket “submission/obedience” vocabulary politically loaded; Buddhist upekkha (equanimity) offers a superficially similar but doctrinally different endurance concept (detachment from outcome vs. hope-filled trust in future vindication). | Use one consistent term across all household-code applications; pair every occurrence with explicit voluntary/gospel-motivated framing, and distinguish endurance from upekkha by anchoring it in confident expectation of God’s future action, not emotional detachment. |
| Christ’s Substitutionary Suffering | ရွေးနှင်းခြင်း (redeem) [NEW]; ဒုက္ခခံတော်မူသည် (suffered) [NEW]; …အတွက်/…ကိုယ်စား (substitutionary “for/in place of”) [grammatical strategy] | No native Burmese vocabulary distinguishes a ransom price paid from generic “salvation/help.” The substitutionary sense of ὑπέρ (“in place of”) is easily flattened by ordinary Burmese connective particles into a vague causal “because of.” | Reserve ရွေးနှင်းခြင်း exclusively for the ransom-price sense (never a synonym for ကယ်တင်ခြင်း). Mandate explicit အတွက်/ကိုယ်စား substitution-marking grammar at 2:21, 2:24, 3:18, checked at Phase 2 validation. |
| Holiness in Conduct | ကျင့်ကြံပြုမူချက် (conduct) [NEW]; တပ်မက်မှု (desire/lust) [NEW]; သန့်ရှင်းခြင်း (sanctification) [BASELINE] | Existing Burmese moral vocabulary (သီလ, ကုသိုလ်) is structurally merit-generating — conduct performed to improve one’s own karmic standing. တဏှာ, the closest term to “desire,” is one link in the impersonal chain of dependent origination, not a morally disordered choice before a personal God. | Use fresh, non-merit-coded compounds (ကျင့်ကြံပြုမူချက်, တပ်မက်မှု) rather than သီလ/ကုသိုလ်/တဏှာ roots; require a note at first occurrence per document that conduct here is fruit of new birth and gospel witness, not self-purification. |
| Elders and Humility | အသင်းတော်လူကြီး (elder) [NEW]; စိတ်နှိမ့်ချမှု (humility) [NEW]; အုပ်စိုးဩဇာပြသခြင်း (domineering) [NEW] | “Elder” risks being heard as age-based social seniority or, worse, absorbed into monastic-rank status; “humility” risks being heard as the ritualized physical self-effacement (bowing/prostration) lay Buddhists perform before monks as a merit-generating act. | Define elder by function (shepherding, oversight, exemplary suffering-witness) rather than age or rank in every introductory note; frame humility as a relational disposition inviting God’s grace, never a merit-earning gesture. |
| Christ’s Proclamation to the Spirits (1 Pet 3:18-22) | အကျဉ်းချထားသောဝိညာဉ်များ (spirits in prison) [NEW]; ကြေညာဟောပြောခြင်း (proclaim) [NEW]; နှစ်ခြင်းဗတ္တိဇံ (baptism) [NEW] | Single highest-density doctrinal minefield in the letter: Burmese folk-Buddhist cosmology has extensive vocabulary for bound/wandering spirits (ပြိတ္တာ, nat categories) and for merit-transfer to the dead (ကုသိုလ်မျှဝေခြင်း); baptism risks collision with ritual water-purification and the Thingyan festival’s washing-away of misdeeds. | No available Burmese term is neutral here; all three key terms require mandatory human theologian review and an explicit foreclosure note at every occurrence ruling out (a) release/appeasement of bound spirits, (b) merit transferred to the dead, (c) baptismal water itself as the saving agent. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no existing Burmese term; requires coinage/compounding)
These concepts have no pre-existing Burmese lexical item — Christian or otherwise — and require constructing a compound from existing morphemes, since no borrowing or repurposing risk applies. The translation task here is clarity and consistency, not doctrinal fencing.
| Concept | Gap Description | Coinage Strategy |
|---|---|---|
| Born again (ἀναγεννάω) | No native concept of a one-time, permanent, non-cyclical “re-birth” exists; all Burmese birth-vocabulary defaults to the cyclical samsaric frame. | Compound တဖန်မွေးဖွားစေခြင်း (“caused to be born again”) — causative construction signals God as agent, distinct from a natural/karmic process. |
| Imperishable / undefiled / unfading triad (1:4) | Burmese has adjectives for “not yet decayed” but no compact single terms carrying the full sense of permanently incapable of decay/stain/fading in a theological, eschatological register. | Three parallel negative-participle compounds (မပျက်စီးနိုင်သော / အညစ်အကြေးမရှိသော / မညှိုးနွမ်းနိုင်သော) kept visibly distinct and always taught as a triad. |
| Royal priesthood / holy nation / chosen race / people for possession (2:9 covenant-title cluster) | These four OT covenant titles have no Burmese cultural analogue as a set; each must be built compositionally from existing nouns (king, priest, holy, nation, race, possession). | Compositional compounds per term (see glossary #41-46), taught together as a single four-part identity statement, not four unrelated titles. |
| Living stone / spiritual house / cornerstone (2:4-7) | Burmese architectural vocabulary exists but has never been extended metaphorically to a “living” building material or a corporate temple-body. | Direct compositional compounds (အသက်ရှင်သောကျောက်, etc.); low risk since the metaphor, once introduced, is transparent. |
| Sprinkling of blood / lamb without blemish (1:2, 1:19) | Requires OT Levitical/Passover background entirely absent from Burmese religious literacy; no native ritual-blood vocabulary maps onto covenant-ratification sacrifice. | Retain literal compositional rendering plus mandatory OT-background teaching note; do not attempt a “dynamic equivalent” substitute from local ritual (see §2.2 for why local ritual analogues are dangerous rather than merely absent). |
| Living and abiding word of God (1:23, 25) | No existing Burmese phrase treats a spoken/written word as itself a generative, living agent of birth. | Compositional compound retaining “living” + “abiding” + “word,” explicitly paired with the imperishable-seed contrast in the same verse. |
| Chief Shepherd / shepherd-overseer of souls (2:25; 5:4) | Pastoral shepherd imagery is not native to Burmese rural/religious vocabulary (a cattle/ox-herding society, not sheep-herding); the metaphor must be built, not borrowed. | Compositional compound (သိုးထိန်း, “sheep-tender”) already established in Myanmar Bible tradition from other NT books; reuse consistently, introduce with brief explanatory gloss for readers unfamiliar with sheep husbandry. |
2.2 Crowded Semantic Neighborhoods (existing term available, but doctrinally saturated; requires active fencing)
These are the higher-risk cases: a ready Burmese word or phrase exists, native speakers will reach for it automatically, and it already carries a strong, well-formed meaning from Buddhist doctrine or animist/folk practice that runs counter to — or dangerously alongside — the biblical sense. “Fencing” means the term is retained (because no better alternative exists and because a completely invented term would be unintelligible) but is hedged with mandatory translator notes, escalated review routing, and, where the baseline already forbids a term outright, absolute prohibition.
| Term / Concept | Crowding Neighbor | Nature of Collision | Fencing Strategy |
|---|---|---|---|
| Suffering (πάθημα/πάσχω) | ဒုက္ခ (dukkha, First Noble Truth) | Dukkha = inherent, universal unsatisfactoriness of all conditioned existence, to be extinguished through detachment; also folk-read as evidence of past-life karmic guilt. 1 Peter’s suffering is specific, purposive, temporary, hope-directed, Christ-patterned. | Retain ဒုက္ခ-based compound (no viable substitute — see below); mandatory theologian review + translator note at every occurrence (highest-frequency fencing requirement in the letter). |
| Born again / resurrection paired language | ပဋိသန္ဓေတည်ခြင်း (rebirth into next samsaric existence) | Rebirth in Buddhist cosmology is repeating, involuntary, karma-driven, and itself part of the problem to be escaped. Born-again/resurrection is one-time, Spirit-wrought, God-initiated, the solution, not the problem. | Baseline-forbidden term absolutely excluded; coined alternative used exclusively; paired mandatory note at every joint occurrence (1:3, 1:23). |
| Priesthood / royal priesthood | ရဟန်း / ရဟန်းသံဃာ (ordained monk); ဒါယကာ (lay merit-donor) | Myanmar religious structure is built on exactly the two-tier hierarchy this doctrine dismantles: ordained religious specialists vs. supporting laity. | Build only on ယဇ်ပုရောဟိတ် (OT priest root); explicit note foreclosing any monk/lay parallel at 2:5, 2:9. |
| Spiritual sacrifices | ကုသိုလ်ပူဇော်ခြင်း (merit-generating dana offered to monks/images) | Burmese devotional life is saturated with the concept of offerings that generate merit toward a better rebirth. “Spiritual sacrifices” (praise, obedience, generosity offered through Christ) must not be read as merit deposited to one’s own account. | Use ဝိညာဉ်ဆိုင်ရာယဇ်ပူဇော်ခြင်း, explicitly distinguished from ကုသိုလ်ပူဇော်ခြင်း in a mandatory note at 2:5. |
| Blessed | မင်္ဂလာ (auspicious fortune; also the Mangala Sutta’s list of blessings secured through right practice) | မင်္ဂလာ carries both an astrological “good luck” register and a Buddhist “blessings gained through correct conduct” register — both merit/fortune-based, not God’s approval freely resting on a sufferer. | Retain မင်္ဂလာရှိသော (no natural substitute exists) with mandatory note distinguishing God’s approval from ritually/astrologically secured fortune, at 3:14 and 4:14. |
| Humility | ရိုသေအညံ့ခံမှု / ဦးညွှတ်ခြင်း-type ritual self-effacement before monks | Physical prostration before the ordained is itself a merit-generating act in lay Buddhist practice; “humility” risks being heard as this ritual gesture rather than an inward relational disposition. | New compound စိတ်နှိမ့်ချမှု (“mind/heart-lowered-ness”) deliberately avoids body-posture vocabulary; note required at 3:8 and 5:5-6. |
| Devil / adversary | မာရ် (Mara, the Buddha’s tempter-antagonist, a personification of death/craving to be transcended) + နတ် (appeasable spirit-being) | The established Myanmar Christian term မာရ်နတ် is a double collision: partly a psychologized obstacle to enlightenment, partly a ritually manageable spirit. Neither matches “a real, personal, malevolent being resisted through firm faith, not detachment or appeasement.” | Retain the established compound (changing it would break decades of Myanmar Christian usage and create a worse comprehension gap) but require mandatory theologian-reviewed note at every occurrence, per baseline convention already set for this exact term. |
| Love (ἀγάπη) | မေတ္တာ (one of the four brahmavihāra — impartial, meditation-cultivated loving-kindness toward all beings without particular relationship) | Biblical ἀγάπη is relational, covenantal, particular (love for Christ, love within the church family), responsive to prior love received — not an impartial meditative technique generating equal goodwill toward all beings regardless of relationship. | Retain established compound ချစ်ခြင်းမေတ္တာ (breaking decades of established Myanmar Bible usage is not viable) but escalate to mandatory theologian review given this doctrine’s frequency and centrality across the letter (1:8, 22; 4:8; 5:14). |
| Spirits in prison | ပြိတ္တာ (hungry ghosts); appeasable/bound nat categories; ကုသိုလ်မျှဝေခြင်း (merit-sharing with the dead) | Burmese folk-Buddhist cosmology has rich, emotionally significant vocabulary for bound/suffering spirits of the dead and for religious acts that benefit them. 3:19 risks being read as Christ performing an analogous benefit-to-the-dead act. | New compositional compound (not built on ပြိတ္တာ or nat vocabulary); mandatory theologian review + explicit foreclosure note at every occurrence ruling out post-mortem repentance/merit-transfer readings. |
| Baptism | ရေချိုးသန့်စင်ခြင်း-type ritual washing; Thingyan festival water; blessed/protective water in folk healing | Water-ritual vocabulary in Burmese culture is dense and largely tied to either merit/purification or seasonal renewal, not covenantal pledge grounded in a completed historical resurrection. | Retain established transliterated compound နှစ်ခြင်းဗတ္တိဇံ (already distinct enough from folk water-vocabulary to be a safer anchor than a descriptive paraphrase would be); mandatory note foreclosing water-as-saving-agent reading at 3:21. |
| Foreknowledge / election | ဗေဒင် (astrology/fortune-telling); ကံဇာတာ/ကံကြမ္မာ (karma-fixed destiny) | Burmese has well-developed, respected vocabulary for both predictive astrology and karma-determined life-path, both impersonal systems a person can investigate or is simply subject to. | Baseline-forbidden terms excluded outright; use compositional ဘုရားသခင်၏ကြိုတင်သိမှတ်တော်မူခြင်း / ရွေးကောက်ထားသော with note reinforcing personal, purposive divine agency at every occurrence. |
| Conduct / holy living | သီလ (moral precepts kept for merit); ကုသိုလ် (accumulated merit) | Nearly all native Burmese vocabulary for “good conduct” is structurally tied to merit-accumulation toward a better future rebirth. | Avoid သီလ/ကုသိုလ် roots entirely; use ကျင့်ကြံပြုမူချက် framed explicitly as fruit of new birth and gospel witness, never a means of self-purification, at every occurrence (1:15, 18; 2:12; 3:1-2, 16). |
3. Transliteration vs. Paraphrase Decisions
The following table records, for each contested term, whether the recommended strategy is (a) transliteration of the Greek/Hebrew/Aramaic term, (b) reuse of an existing Myanmar Christian compositional compound, or (c) fresh compositional paraphrase, together with the rationale.
| Term | Decision | Rationale |
|---|---|---|
| Christian (Χριστιανός) | Transliteration — ခရစ်ယာန် | Already fully established, low-risk, unambiguous in Myanmar Christian usage; no paraphrase needed or advisable. |
| Baptism (βάπτισμα) | Transliteration — နှစ်ခြင်းဗတ္တိဇံ (compound of native “immersion” + transliterated “baptisma”) | A pure descriptive paraphrase (“water-washing ceremony”) would collide harder with Buddhist/folk ritual-washing vocabulary than the partially transliterated, already-distinct established term. Transliteration here functions as a fence, not a shortcut. |
| Messiah / Christ | Transliteration (already fixed in baseline as မေရှိယ / ခရစ်တော်) | No new decision required for 1 Peter; baseline stands. Confirmed applicable here since 1 Peter assumes full Messianic-fulfillment background (1:11). |
| Amen, Hallelujah-class terms | Transliteration (baseline convention; not thematically prominent in 1 Peter but retained for consistency in closing greetings) | Established convention; no paraphrase risk. |
| Devil (διάβολος) | Reuse of existing compositional compound — မာရ်နတ် | Already fixed by established Myanmar Bible usage across the whole NT corpus; inventing a new term for 1 Peter alone would fragment cross-document consistency worse than the collision risk it might reduce. Fenced with mandatory note instead of replaced. |
| Love (ἀγάπη) | Reuse of existing compositional compound — ချစ်ခြင်းမေတ္တာ | Same reasoning as devil above: an established cross-corpus Myanmar Bible term; replacing it in 1 Peter alone would create worse inconsistency than the risk it manages. Fenced, not replaced. |
| Born again (ἀναγεννάω) | Fresh compositional paraphrase — တဖန်မွေးဖွားစေခြင်း | No existing Myanmar Christian term exists for this precise concept as distinct from ordinary birth vocabulary; a fresh causative compound is required and is judged safer than either (a) borrowing generic “birth” vocabulary alone or (b) transliterating (which would be unintelligible to first-generation readers). |
| Redeem / redemption (λυτρόω) | Fresh compositional paraphrase — ရွေးနှင်းခြင်း | Distinct from baseline “salvation” (ကယ်တင်ခြင်း); needs its own compound to preserve the specific ransom-price sense. No existing single Myanmar term carries this nuance. |
| Priesthood / royal priesthood (ἱεράτευμα / βασίλειον ἱεράτευμα) | Fresh compositional paraphrase built on existing OT-priest root | Neither pure transliteration nor reuse of ရဟန်း-based vocabulary is acceptable; compositional construction from the already-Christianized ယဇ်ပုရောဟိတ် root is the only safe path. |
| Spirits in prison (πνεύματα ἐν φυλακῇ) | Fresh compositional paraphrase — အကျဉ်းချထားသောဝိညာဉ်များ | Both transliteration (meaningless) and reuse of existing spirit-vocabulary (ပြိတ္တာ, nat-categories) are rejected as collision-prone; a literal compositional rendering (“spirits placed under confinement”) is the safest available option, still requiring heavy fencing. |
| Chief Shepherd / shepherd-overseer (ἀρχιποίμην, ποιμήν καὶ ἐπίσκοπος) | Fresh compositional paraphrase, reusing established Myanmar Bible “shepherd” root from other NT books | Pastoral imagery is foreign to Burmese herding culture (cattle/ox, not sheep) but the shepherd root is already established elsewhere in the Myanmar NT; reuse that root compositionally rather than substituting a locally “equivalent” herding metaphor, which would introduce unintended local connotations. |
| Foreknowledge (πρόγνωσις) | Fresh compositional paraphrase — ဘုရားသခင်၏ကြိုတင်သိမှတ်တော်မူခြင်း | Deliberately verbose to avoid any resemblance to the compact, single-word ဗေဒင် (astrology); brevity here would increase collision risk, not reduce it. |
General principle governing all decisions above: transliteration is preferred only where (a) an established, low-risk Myanmar Christian form already exists, or (b) descriptive paraphrase would collide more strongly with a Buddhist/folk neighbor than a semantically opaque loanword would. Fresh compositional paraphrase is preferred wherever no safe existing Myanmar Christian vocabulary exists and a Buddhist/animist neighbor would otherwise be reached for by default.
4. Ranked List of Highest-Risk Ambiguities in 1 Peter
Ranked by combined severity (doctrinal centrality × collision strength × frequency of occurrence). All items ranked 1–6 require mandatory human theologian review at every occurrence; items 7–10 require native speaker review with theologian escalation on ambiguous cases.
-
Suffering (πάθημα/πάσχω) vs. ဒုက္ခ (dukkha) — Romans package has no equivalent collision of this severity. The letter’s central pastoral theme (suffering for righteousness, participation in Christ’s sufferings, hope amid trial) runs through the term Burmese Buddhism uses for the fundamental diagnosis of existence itself. Highest-frequency occurrence in the letter (12+ passages). Risk: Critical.
-
Spirits in prison / Christ’s proclamation (3:19-20) — Densest single collision zone: bound-spirit cosmology, merit-transfer-to-the-dead practice, and the emotionally significant Burmese Buddhist family devotional act of dedicating merit to deceased relatives. A mistranslation here could be read as either superstition-validation or false hope of post-mortem salvation. Risk: Critical.
-
Born again / resurrection paired language (1:3, 1:23) — Direct doctrinal inversion risk: the two most positive, hope-generating terms in the letter’s opening could each be misheard as naming the very cyclical bondage (samsaric rebirth) the gospel claims to end. Risk: Critical.
-
Priesthood / royal priesthood (2:5, 9) — Structural collision with Myanmar’s lived religious hierarchy (monk/lay divide); getting this wrong does not just mistranslate a term but undermines the doctrine’s entire polemical point (no religious middle class). Risk: Critical.
-
Christ’s substitutionary suffering formulas (2:21, 2:24, 3:18) — Grammatical/theological risk that the substitutionary ὑπέρ collapses into a vague causal or merely exemplary sense in ordinary Burmese connective usage, quietly converting atonement into moral example. Risk: Critical.
-
Baptism (3:21) — The letter’s single most theologically delicate clause (water does not save; resurrection does), set against a culture with dense, positively-regarded water-ritual practice (Thingyan, merit-bathing, blessed water). Risk: Critical.
-
Devil / adversary (5:8) — Established but doubly-loaded term (Mara + nat); risk is chronic (built into standing Myanmar Bible vocabulary) rather than acute, but recurring throughout the Christlike Endurance doctrine. Risk: Critical (per baseline precedent), review load: routine but mandatory.
-
Humility (3:8; 5:5-6) — Collision with ritualized, merit-generating physical deference to monastics; risk of the doctrine being heard as a call to more ritual self-effacement rather than relational grace-oriented disposition. Risk: High.
-
Love / ἀγάπη (1:8, 22; 4:8; 5:14) — Established compound borrows a specific, well-known Buddhist meditative virtue (metta); high frequency across the letter increases cumulative risk even though each individual occurrence is not as acute as items 1–6. Risk: High.
-
Blessed (3:14; 4:14) — Collision with astrological/auspicious-fortune register and the Buddhist Mangala Sutta’s practice-secured blessings list; risk of converting “God’s favor resting on the sufferer” into “good luck earned by right conduct.” Risk: High.
5. Summary and Handoff
This gap analysis confirms that 1 Peter’s translation burden is structurally different from Romans’: where Romans’ highest risks clustered around soteriology vocabulary (grace, justification, salvation) contesting merit-based religion in the abstract, 1 Peter’s highest risks cluster around embodied practice and cosmology — suffering, spirits, priesthood-hierarchy, water-ritual, humility-gesture, and love-as-technique — because the letter is pastorally addressed to a suffering, socially marginal community living out its faith in daily practice rather than primarily arguing a doctrinal case. Phase 1 Step 9 (updated translation memory) and Step 10 (doctrine risk registry) must carry forward every fencing strategy identified above, and Phase 2 segment processing must route items 1–7 above to mandatory human theologian review at every occurrence without exception.
End of 06_linguistic_gap_analysis.md