Linguistic Gap Analysis
Linguistic Gap Analysis — Ephesians (English → Cantonese)
Purpose
This document performs Phase 1 Step 8’s linguistic gap analysis for the Ephesians curriculum, destination language Cantonese. It answers three questions for every load-bearing doctrine in the curriculum:
- What Cantonese vocabulary is already available (from the baseline Romans Language Package or general Hong Kong Christian usage), and where does it fall short?
- Where does Cantonese/Hong Kong culture have no natural equivalent term (a true vocabulary gap), and where does it instead have too many competing terms occupying the same semantic space as a biblical concept (a crowded neighborhood requiring fencing)?
- For every new term this letter requires, should the strategy be transliteration, paraphrase, or compound calque — and why?
This analysis governs and is never contradicted by the baseline translation_memory.json. All findings here were subsequently formalized into 07_semantic_analysis.md and 08_core_glossary.md; this document records the underlying reasoning and risk ranking that produced those artifacts.
The core passage, Ephesians 2:1–10, is the theological anchor of this analysis and appears repeatedly below, but coverage spans the full letter, chapters 1–6.
Section 1: Doctrine Vocabulary Matrix
For each of the nine curriculum doctrines: the Cantonese vocabulary currently available, its specific weaknesses/collision risks in the Hong Kong/Guangdong/Macau context, and the recommended translation strategy.
1. Salvation by Grace through Faith
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 恩典 (grace, baseline Critical), 信心 (faith, baseline High), 救恩 (salvation, baseline Critical), 白白嘅恩賜/禮物 (gift, new High), 行為 (works, new Critical), 善行 (good works, new Critical) | Hong Kong’s dominant lived religious pattern is transactional: Wong Tai Sin’s “有求必應” vow-and-offering exchange, 還神還願 vow-fulfillment, and Buddhist 功德 merit-accumulation. Ephesians 2:8-9 states the strongest anti-merit formula in the NT (“not of works, so that no one may boast”) directly beside 2:10’s “created for good works” — the adjacency itself is the danger: an unwary reader can smuggle merit back in through 2:10 immediately after 2:9 excludes it. | Enforce baseline 恩典/信心/救恩 without deviation. Render 2:9’s 行為 with maximal exclusionary force (never “not only by works”). Mandate a translator note at every occurrence of 善行 (2:10; 4:28) explicitly stating these are fruit, never means, of grace already given. This is the single highest-stakes doctrine-adjacency in the letter. |
2. Election and Predestination in Christ
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 揀選 (election, baseline High), 呼召/蒙召嘅 (calling, baseline High) — but no baseline term yet for προορίζω | Cantonese life-decision culture (choosing a wedding date, opening a business, naming a child) still commonly consults 八字 birth-time astrology and almanac fatalism (命中注定, 運程). Predestination language in Eph 1:4-5,11 is structurally similar in grammar (“determined beforehand”) to astrological fatalism, even though theologically opposite in content (a loving Person’s choice vs. an impersonal mechanical calculation). | Introduce new Critical term 預定 (jyu6 ding6), fenced by mandatory teaching contrast with 八字/命中注定: God’s predestining is relational, personal, “according to the purpose of his will” (1:11) — not a cosmic mechanism calculable from a birth chart. Every occurrence requires human theologian review. |
3. The Church as the Body of Christ
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 教會 (church, baseline Medium) — but no baseline term for σῶμα as applied organically to the church, nor for κεφαλή/headship, nor for πλήρωμα | 教會 alone conveys an institution/gathering but not Paul’s organic body-metaphor. Cantonese has no existing Christian idiom that conveys “living organism united to a head” outside of medical/biological vocabulary, which risks a cold, clinical reading. | Add new Medium terms 身體 (body) and 豐盛/充滿 (fullness), and new High/Critical term 元首 (headship). 元首 must always retain its life-giving, self-sacrificial qualifier from 5:25, never standing alone as a bare hierarchy-marker. |
4. Unity of Jews and Gentiles in One New Humanity
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 外邦人 (Gentiles, baseline Medium), unity_of_jews_and_gentiles doctrine (baseline High) — but no baseline term for the “dividing wall,” “reconciliation” in this specific corporate sense, or “one new man” | Cantonese/Pearl River Delta culture has strong lived categories of insider/outsider distinction (同鄉會 native-place association, 外江佬 outsider slur, single-surname clan-village identity) that could unconsciously color “dividing wall” and “one new humanity” toward a merely social-integration reading rather than a genuinely new, divinely created corporate identity. | Add new High terms 隔開嘅牆 (dividing wall), 復和 (reconciliation), and 一個新人 (one new humanity), explicitly distinguished by translator note from the individual regeneration sense (舊人/新人, 4:22-24) and from the secular self-reform idiom 重新做人. |
5. The Mystery of Christ Revealed
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| No baseline term exists at all for μυστήριον — this doctrine is wholly new to the Language Package | Hong Kong’s living religious landscape is saturated with genuinely closed esoteric-knowledge systems: tantric/esoteric Buddhist practice (密宗, 密咒), fee-gated fortune-telling and feng shui “trade secrets” (風水秘訣) revealed only to paying clients or initiated disciples. The English/Greek concept of “mystery” as a previously hidden but now openly disclosed to everyone truth is the structural opposite of every local cultural referent for the character 密/奧秘. | Adopt new Critical term 奧秘, but require it to always be immediately paired, in first-use contexts, with explicit “now revealed to all” language rather than left to stand alone — since the character alone invites the wrong (closed-knowledge) inference. Every occurrence (1:9; 3:3,4,6,9; 5:32; 6:19) requires human theologian review. This is Ephesians’ single highest collision-risk term. |
6. Spiritual Warfare and the Armor of God
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| No baseline vocabulary exists — Romans does not develop this doctrine. Hong Kong culture, by contrast, has an unusually rich and actively practiced vocabulary for the unseen spiritual realm | This is the single largest vocabulary-gap-and-crowded-neighborhood problem in the letter simultaneously: Cantonese has abundant terms for spiritual forces (風水 unseen air/qi forces, 問米 mediumship, 燒街衣 ghost-appeasement ritual, 平安符 protective amulets, temple exorcism/protective-deity invocation) but none of them carry the Pauline theological content of a single, personal, already-defeated cosmic adversary engaged only through prayer. | Coin new Critical terms 空中掌權者 (ruler of the power of the air, 2:2) and 執政的、掌權的、黑暗勢力、天空之上嘅邪靈 (rulers/authorities/cosmic powers, 6:12), and Medium term 全副軍裝 (armor of God). All require explicit fencing away from feng shui remedy-language and folk-ritual protective practice; teaching must state unambiguously that these beings are engaged only through prayer and the gospel, never through amulets, rituals, or feng shui correction. |
7. Household Codes and Christ-Centered Relationships
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 父 (Father, baseline High) exists for the divine analogy; no baseline term exists for mutual submission, headship-in-marriage, filial honor “in the Lord,” or servant/master | Cantonese/Confucian-influenced culture retains residual currency for the Three Cardinal Guides (三綱), especially 夫為妻綱 (husband as guide to wife) and 孝順/孝敬 filial piety as an independent virtue. Contemporary Hong Kong also has an acute, socially visible domestic-helper (僕人) context that makes 6:5-9 pastorally sensitive in a way it is not in most Western contexts. | Add new High/Critical terms 彼此順服 (mutual submission, 5:21 — the essential governing frame, never to be dropped), 元首 (headship, elevated to Critical specifically at 5:23), 孝敬 (honor parents, re-grounded explicitly “in the Lord”), 僕人/主人 (servant/master, with explicit disambiguation of 主人 from the Critical-risk 主 used of Christ). All require human theologian review; 6:5-9 additionally requires pastoral-sensitivity framing given the domestic-helper context. |
8. Gifts for Building Up the Church
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 屬靈恩賜 (spiritual gifts, baseline Medium) exists for the individual-ability sense (Romans 12-style χαρίσματα) | Ephesians 4:7-11 uses δόματα for a different referent — persons/offices (apostles, prophets, evangelists, pastors, teachers) given to the church, not individual abilities distributed within it. Reusing 屬靈恩賜 unmodified risks flattening this distinction for readers who encountered the Romans curriculum first. | Use 恩賜 alone (without the 屬靈 qualifier) for the person/office sense in 4:7-11, with a mandatory translator note distinguishing it from baseline 屬靈恩賜 at every occurrence. Office terms (傳福音者, 牧者, 教師) are Low risk and can be adopted without extended fencing. |
9. Walking in Newness of Life
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 成聖 (sanctification, baseline High) exists as the doctrinal category; no baseline term for the recurring περιπατέω “walk” motif, or for old-self/new-self individual renewal language | The baseline already documents a softened-but-present Confucian self-cultivation collision for 成聖 in Cantonese contexts (修煉, 戒除惡習). Ephesians intensifies this risk by repeating a concrete “walk” motif six times (2:2,10; 4:1,17; 5:2,8,15) and by using 新人/舊人 language that overlaps with the entirely secular idiom 重新做人 (“turning over a new leaf,” commonly used of reformed offenders). | Render περιπατέω consistently throughout as 行事為人 (Low risk, but consistency is itself the safeguard). Render individual 新人/舊人 (4:22,24) with a translator note distinguishing it from both 重新做人 (self-willed reform) and from the corporate 一個新人 of 2:15 (different referent entirely). |
Section 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods
2a. True Vocabulary Gaps (no existing Cantonese Christian or folk term covers the concept)
These require genuine coinage or compound-building, not selection among existing options:
| Concept | Why no existing term fits | Coinage adopted |
|---|---|---|
| μυστήριον as openly-revealed-formerly-hidden truth | Every existing Cantonese “hidden knowledge” term (密宗, 密咒, 風水秘訣) presumes restricted, fee-gated, or initiate-only access — the opposite structure | 奧秘, fenced with mandatory “now revealed to all” framing |
| ἄρχων τῆς ἐξουσίας τοῦ ἀέρος as a single defeated personal cosmic ruler | Existing “spirits of the air/sky” vocabulary in Cantonese folk religion is diffuse, plural, and unranked (weather spirits, feng shui forces) with no defeated/subordinated status | 空中掌權者, fenced with explicit anchoring to Satan’s singular, already-defeated status (Eph 1:20-21) |
| κεφαλή as life-giving, self-sacrificial headship (not command-authority alone) | Existing Cantonese authority vocabulary (老爺, 家長, 一家之主) names positional/patriarchal authority without an inbuilt self-sacrifice qualifier | 元首, permanently bound by translator note to the 5:25 self-giving-love pattern |
| ὑποτασσόμενοι ἀλλήλοις as mutual, reciprocal submission | Cantonese 順服/服從 vocabulary, like the Confucian hierarchy it echoes, is default unidirectional (junior submits to senior) | 彼此順服, coined as a compound that grammatically forces the reciprocal reading |
| σφραγίζω as relational ownership-guarantee, distinct from amulet-protection | 平安符 and similar protective-object vocabulary is inherently about power inherent in the object itself; there is no existing Cantonese term for a relational seal of belonging | 印記, fenced against 平安符 conflation |
| The corporate “one new humanity” (2:15) as a genuinely new third entity, not a merger of two | Cantonese ethnic/clan-integration vocabulary (同化, 融合) implies blending of two pre-existing groups, not a divinely created third reality | 一個新人, fenced against 重新做人 and against the individual 4:22-24 sense |
2b. Crowded Semantic Neighborhoods (too many existing terms compete for the same space, requiring fencing rather than coinage)
| Biblical concept | Cantonese term used | Competing occupants of the same semantic space | Fencing required |
|---|---|---|---|
| Grace (χάρις) | 恩典 | 福氣 (fortune), 有求必應 (Wong Tai Sin transactional favor), 功德 (merit) | Never framed as reciprocal exchange; every Eph 2:5-8 occurrence requires theologian review |
| Righteousness (δικαιοσύνη) | 義 | 義氣 (triad/brotherhood loyalty-honor code, reinforced by Cantonese gangster-film culture) | Every occurrence in 4:24; 5:9; 6:14 flagged with a note distinguishing forensic/relational standing from peer-loyalty ethics |
| Sin/spiritual death (2:1,5) | 罪 / 靈裡死咗 | Ancestor-death and Yu Lan Ghost Festival (盂蘭節) death-and-spirit vocabulary; unqualified 死 defaults to a folk-afterlife reading | Mandatory 靈裡 qualifier at every occurrence; never unqualified 死 |
| Light/darkness (5:8-14) | 光 / 黑暗 | 開光 (idol/statue consecration ritual, extremely common at Hong Kong temples) | Explicit moral-spiritual framing (holiness vs. sin) required; never adjacent to consecration-ritual vocabulary |
| Filled with the Spirit (5:18) | 被聖靈充滿 | Spirit-mediumship/possession vocabulary (問米, spirit-writing, trance states) | Framed as ongoing, sober, fruit-producing — explicitly not an involuntary altered state |
| Sacrifice/offering (5:2) | 祭物 | 燒香敬奉 (incense/food offerings to deities and ancestors), Ching Ming/Chung Yeung grave offerings | Explicitly unique, historical, once-for-all — never a repeatable propitiatory act |
| Master (6:5,9) | 主人 | The baseline’s Critical-risk 主 (Lord Christ) | Must never appear unqualified; always compound-disambiguated from Christ’s exclusive Lordship |
| Inheritance (1:11,14,18; 5:5) | 基業 | 家產/祖業 (clan-succession property tied to ancestor-worship continuation obligations in single-surname Pearl River Delta villages) | Explicitly unconditional grace-gift, unrelated to lineage-continuation duty |
| Wisdom (1:8,17; 3:5,10) | 智慧 | 般若 (Buddhist enlightenment-wisdom attained through practice) | Framed as Spirit-given understanding of a personal God, not an attained state |
| Riches (of grace) (1:7,18; 2:7; 3:8,16) | 豐富 | 福氣, 發財 (material prosperity, reinforced by 恭喜發財 New Year greeting culture already flagged under baseline “gospel”) | Explicitly spiritual, not material, abundance |
Observation: Ephesians has proportionally more crowded-neighborhood risk than true vocabulary gaps, because it reuses many Romans-baseline terms (恩典, 義, 罪, 光) at higher doctrinal density and closer textual proximity to their Hong Kong folk-religious counterparts (e.g., 2:8-10’s grace/works/good-works sequence compresses three separately-fenced baseline cautions into three consecutive verses). The letter’s true vocabulary gaps cluster instead around its two doctrines absent from Romans: the Mystery (ch. 1, 3) and Spiritual Warfare (ch. 6).
Section 3: Transliteration vs. Paraphrase Decisions
| Term/category | Decision | Rationale |
|---|---|---|
| Proper names (Paul 保羅, Abraham 亞伯拉罕, Moses 摩西, etc.) | Transliteration, per baseline established forms | No paraphrase possible or needed for proper names; consistency with existing Hong Kong Bible tradition is paramount |
| Abba (6:8:15 register, cf. Romans 8:15 baseline) | Transliteration retained (阿爸), not fully absorbed into 父 | Aramaic term of filial intimacy; transliteration preserves the emotional register the fully-translated 父 alone would lose. No direct Ephesians occurrence, but consistency principle applies wherever it recurs in curriculum cross-references |
| Amen, Hallelujah | Transliteration (阿們, 哈利路亞), per baseline | Established liturgical transliterations; no paraphrase attempted |
| μυστήριον (mystery) | Paraphrase (奧秘), NOT transliteration | A transliterated Greek loanword would carry zero pre-existing meaning for a Cantonese reader and would fail to activate any of the necessary “hidden truth now revealed” contrast; paraphrase using an existing (if collision-risk) character is required, then fenced by mandatory context |
| δικαίωσις / δικαιοσύνη compounds (justification/righteousness) | Paraphrase (稱義/義), following baseline | Chinese theological register has a century-plus tradition of compound-calque renderings for these terms (稱義 = “declared righteous”); transliteration was never a live option for abstract forensic/relational categories |
| ἀπολύτρωσις (redemption) | Paraphrase (救贖), following baseline | Compound calque conveying “save-and-buy-back,” well-precedented in Chinese Union Version tradition; no transliteration option exists or is needed |
| κεφαλή (headship) | Paraphrase (元首) rather than a more generic word for “head” (頭) | 元首 already carries a “supreme/foundational” register in modern Cantonese political vocabulary (used of heads of state), making it a better base for the life-giving/self-sacrificial theological content than the bare body-part word 頭, which would read merely anatomically |
| ἄρχων τῆς ἐξουσίας τοῦ ἀέρος / rulers-authorities-powers (spiritual warfare vocabulary) | Compound calque/paraphrase (空中掌權者; 執政的、掌權的、黑暗勢力、天空之上嘅邪靈), not transliteration | These are functional descriptive titles in the Greek itself (not proper names), so calque-translation preserves the descriptive function; transliteration would produce meaningless syllables with no interpretive value |
| πανοπλία τοῦ Θεοῦ (armor of God) | Paraphrase (全副軍裝) | Concrete military-equipment metaphor translates naturally via existing Cantonese military vocabulary; no transliteration need or option |
| δόματα / χαρίσματα (gift-terms, ch. 4) | Paraphrase, reusing/modifying existing baseline compound (恩賜) | Both are abstract theological nouns without loanword precedent in Chinese Bible tradition; distinguished by context/register rather than by different transliteration |
| Jesus, Christ | Transliteration, per baseline (耶穌, 基督) | Already-established, non-negotiable forms; no paraphrase alternative was ever considered viable given a century of shared Chinese-character Bible tradition |
| God, Holy Spirit | NOT transliterated; established doctrinally-precise character terms (神, 聖靈), per baseline | Deliberate Term Question resolution already fixed by the baseline; carried forward unchanged for curriculum consistency |
General principle observed: Proper nouns and liturgical exclamations are transliterated; every abstract theological category (grace, righteousness, redemption, mystery, headship, spiritual powers) is paraphrased using compound calques built from existing Chinese characters, then fenced against folk-religious false friends via translator notes and mandatory contextual framing. Ephesians introduces no new case where transliteration of an abstract term was seriously considered — the letter’s vocabulary strategy is uniformly calque-and-fence, consistent with the baseline Romans package’s own practice (e.g., 稱義, 道成肉身).
Section 4: Ranked List of Ephesians’ Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × collision proximity to an actively-practiced Hong Kong cultural counterpart) and scope (breadth of occurrence across the letter). Ranks 1-6 require human theologian review at every occurrence; ranks 7-12 require at minimum native speaker review with theologian escalation on ambiguous instances.
-
空中掌權者 / rulers-authorities-cosmic-powers (2:2; 6:12) — Highest risk in the letter. Cantonese “air/wind/qi force” vocabulary is not folklore-adjacent but actively commercially practiced (feng shui consultation is a mainstream, not fringe, Hong Kong business/property practice). The doctrinal content (a single, personal, already-defeated adversary engaged only by prayer) is structurally opposite to feng shui’s premise (impersonal forces correctable by spatial/ritual technique).
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奧秘 / mystery (1:9; 3:3-9; 5:32; 6:19) — The letter’s defining theological term (Paul’s own stewardship-commission in ch. 3 centers on it) sits on top of Hong Kong’s richest closed-knowledge vocabulary (密宗, 風水秘訣, fee-gated fortune-telling). Structural inversion (open vs. closed) makes this collision especially easy to miss if the “now revealed” clause is ever elided in translation for brevity.
-
善行 immediately following 行為’s exclusion (2:9-10) — The tightest doctrinal adjacency-risk in the letter: two verses apart, the text first totally excludes works as salvation’s basis, then commands good works as salvation’s fruit. This is precisely the sequence a reader steeped in 功德/還神還願 merit culture is most likely to collapse back into a single earn-and-receive transaction, undoing 2:9 in the act of reading 2:10.
-
元首 / headship at 5:23 specifically (vs. its Christ/church sense at 1:22, 4:15) — The Confucian 夫為妻綱 collision is acute specifically in the marital application; the church/Christ application of the same word carries much lower ambiguity risk. Requires occurrence-specific (not blanket) risk escalation.
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預定/揀選 compounded together (1:4-5, 11) — Two Critical-risk election/predestination terms co-occur within seven verses, both vulnerable to the same 八字/命中注定 astrological-fatalism collision, compounding rather than merely adding the risk.
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執政的、掌權的、黑暗勢力、邪靈 (6:12) as a four-term list — Distinct from #1 above in that this is the full spiritual-hierarchy taxonomy; risk is that translators normalize the list into familiar folk-taxonomy categories (ghosts, ancestral spirits, minor deities) rather than preserving it as a single organized hostile hierarchy under one defeated head.
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一個新人 (2:15) vs. individual 新人/舊人 (4:22,24) — Same two Chinese characters used for two different theological referents (corporate new humanity vs. individual regeneration) within the same letter; readers moving between chapters risk conflating them without an explicit translator note at both locations.
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靈裡死咗 (2:1, 5) — The qualifier 靈裡 is doing all the disambiguating work against Cantonese ancestor/ghost-death associations; if ever abbreviated or dropped in a derivative teaching product, the doctrine silently reverts to a folk-afterlife register.
-
彼此順服 as governing frame for 5:22-6:9 (5:21) — Not itself linguistically ambiguous, but structurally vulnerable: if a downstream teaching document quotes 5:22 (“wives submit”) without first re-establishing 5:21’s mutual frame, the entire household-code section silently reverts to a unidirectional 三綱 reading even though the Cantonese wording itself is correct.
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祭物 (5:2) — Sits directly on top of the single most visible ongoing ritual practice in Hong Kong domestic religious life (ancestor/deity offerings at Ching Ming, Chung Yeung, and routine incense practice); risk is less about mistranslation than about insufficient explicit distinction from a practice most readers perform or witness regularly.
-
僕人/主人 in the contemporary domestic-helper context (6:5-9) — Linguistically correct and doctrinally sound, but pastorally high-risk: Hong Kong readers may map this passage onto present-day foreign domestic helper relationships in ways the text does not intend, requiring explicit historical contextualization rather than a purely lexical fix.
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基業 / inheritance (1:11,14,18; 5:5) — Lower ambiguity risk than the above but still requires fencing against clan-succession property obligations (家產/祖業) tied to ancestor-worship continuation, a structurally different inheritance logic than grace-gift inheritance.
Full-Book Coverage Note
Per PRD Phase 1 mandate, every chapter of Ephesians was reviewed for this analysis, not only the core passage:
- Chapter 1 — reviewed in full; source of the Election/Predestination and Mystery doctrine gaps (blessing, predestination, mystery, wisdom/revelation, riches, sealed, power of God).
- Chapter 2 — the core passage (2:1-10) plus 2:11-22; source of the Salvation-by-Grace vocabulary matrix and the Unity/One-New-Humanity vocabulary gaps (dividing wall, reconciliation, access, household of God, cornerstone, temple).
- Chapter 3 — reviewed in full; reinforces the Mystery doctrine (3:3-9) and Christ-Centered Ministry themes; no additional new-term gaps beyond those already logged under Mystery.
- Chapter 4 — reviewed in full; source of the Body-of-Christ, Gifts-for-Building-Up, and Walking-in-Newness vocabulary gaps (unity, baptism, gifts/offices, maturity, old self/new self, renewed, grieve the Spirit, devil, flesh).
- Chapter 5 — reviewed in full; source of Household Codes groundwork (submit to one another, headship in marriage) and Walking-in-Newness continuation (light/darkness, filled with the Spirit, offering and sacrifice); no chapter reviewed produced zero new content — every chapter of Ephesians is doctrinally load-bearing for this curriculum.
- Chapter 6 — reviewed in full; source of the Household Codes conclusion (honor parents, servant/master) and the entire Spiritual Warfare doctrine (armor of God, schemes, struggle, rulers/authorities/powers, prayer).
No chapter of Ephesians was found to contribute zero new terms or doctrines; all six chapters are represented in the doctrine vocabulary matrix, the gap/fencing tables, and the ranked ambiguity list above.
This analysis feeds directly into 07_semantic_analysis.md (verse-by-verse detail) and 08_core_glossary.md (consolidated term tables). It extends, and at no point contradicts, the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json.