Linguistic Gap Analysis — Mark → Cantonese

Purpose

This analysis identifies where Cantonese lacks a clean one-to-one lexical match for a Markan doctrine or key term, where the destination culture’s active folk-religious vocabulary (Wong Tai Sin/temple-vow culture, Guanyin devotion, 問米 mediumship, ancestor veneration, feng shui/almanac practice, Ten-Courts-of-Hell cosmology) crowds a biblical concept’s semantic space, and where a transliteration-vs-paraphrase choice must be made explicit before Phase 2 translation begins. It extends, and never contradicts, the Romans baseline translation_memory.json / bible_term_registry.json and the Mark-specific analysis/08_core_glossary.md and assets/bible_term_registry.json already produced. Every recommendation below is consistent with those artifacts’ established renderings; where a NEW term is proposed for translation-memory addition, this is flagged explicitly.

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A. Doctrine Vocabulary Matrix

For each of the eight curriculum doctrines: available Cantonese terms, their weaknesses/collision risks, and the recommended translation strategy.

1. Jesus as the Suffering Servant and Son of God

Available terms	Weakness	Recommended strategy
神嘅兒子 (Son of God, baseline reuse, Critical)	None as such — well established — but repeatedly staged at moments (baptism, Transfiguration, trial, cross) where a reader could default to an honorific-ruler frame (天子) instead of ontological divine Sonship	Retain 神嘅兒子 in full at every occurrence (1:1,11; 3:11; 5:7; 9:7; 14:61; 15:39); never abbreviate; never substitute 天子
人子 (Son of Man, NEW-to-Mark, Critical)	Low-OT-literacy readers hear only “a human being’s son,” losing the Daniel 7 enthronement dimension entirely	Fixed rendering 人子 at every occurrence, always paired in teaching notes with both its glory (13:26) and suffering (10:45) senses so the title is not flattened
受苦 (suffer, NEW, High)	Adequate verb, but by itself carries no technical-title weight	Use as the ordinary predicate; do not rely on it alone to carry the “Suffering Servant” title concept
”Suffering Servant” (Isaiah 42/49/50/53 title) — MISSING VOCABULARY	No fixed Cantonese phrase exists yet in either baseline or Mark registry for this specific OT technical title, even though it is structurally essential to this doctrine and to 10:45’s “give his life… ransom for many,” which directly echoes Isaiah 53:11-12	Coin 受苦嘅僕人 (sau6 fu2 ge3 jung6 jan4) as a new fixed technical phrase, glossed at first use with an explicit Isaiah 53 citation. Fence it clearly from the discipleship-ethic use of 僕人/用人 (Servanthood doctrine, below) — the Christological title and the discipleship paradigm must not collapse into each other even though they share a root word

2. The Kingdom of God Breaking In

Available terms	Weakness	Recommended strategy
神嘅國 (baseline reuse, Medium)	Solid noun phrase, but ἤγγικεν’s perfect-tense “has drawn near / has arrived” nuance at 1:15 can default to a flat future-prediction reading	Render 1:15 as 神嘅國臨近咗 / 神嘅國到咗 to preserve the in-breaking-now sense, not merely “the kingdom will come someday”
—	Hong Kong political sensitivity around sovereignty/loyalty language (per baseline Romans precedent)	Keep strictly framed as God’s spiritual reign breaking into history; never given contemporary political-program framing in either direction

3. Faith and Discipleship amid Fear

Available terms	Weakness	Recommended strategy
信心 (baseline reuse, High)	Risk of collision with confidence placed in fortune-telling/palm-reading (睇相算命), already flagged in baseline	Reuse exactly; anchor to Christ as specific object of trust at every occurrence
驚 / 懼怕 (fear, Medium)	Low collision risk (ordinary vocabulary), but this is a recurring structural motif (4:41; 5:33-36; 6:50; 9:6,32; 10:32; 16:8) whose cumulative narrative arc can be lost if rendered inconsistently	Render with the same lexical pair consistently across all occurrences so the book-long fear-versus-faith motif remains traceable in Cantonese as it is in Greek
不信 / 信心 (9:23-24 “I believe; help my unbelief”)	Risk of resolving the tension too neatly (translating away the paradox)	Preserve the juxtaposition of both clauses in one sentence without softening either term

4. The Necessity of the Cross

Available terms	Weakness	Recommended strategy
十字架 (cross, Medium)	Cantonese colloquial idiom already uses “揹十字架” loosely for “a heavy burden,” risking dissolution of the concrete Roman-execution reality into a generic hardship metaphor	Retain literal, historically concrete force in teaching notes; do not let it drift into idiom-only usage
δεῖ (“must,” divine necessity) — MISSING VOCABULARY	No fixed rendering yet exists distinguishing divine redemptive necessity from impersonal fatalism	Adopt 必須 (bit1 seoi1) as the fixed rendering at every “the Son of Man must suffer” occurrence (8:31; 9:31; 10:33-34; 14:21), paired with an explicit note that this necessity is grounded in God’s redemptive plan foretold in Scripture (cf. 14:21, 49) — NEVER let it drift toward the baseline’s already-forbidden fatalistic register (命中注定, 八字注定) used for called/election
房角石 (cornerstone, High)	Requires OT (Ps 118) background unfamiliar to most readers	Teach as rejection-then-vindication pattern tied to 8:31’s suffering-necessity teaching

5. Servanthood versus Worldly Greatness

Available terms	Weakness	Recommended strategy
用人 (servant/minister, Medium)	Contemporary Hong Kong usage strongly evokes domestic-helper/household-staff employment relationships	Present strictly as a discipleship paradigm-word, with explicit note it does not describe or comment on today’s foreign domestic worker employment relationships
僕人 (slave/bondservant, High)	Does not carry the full chattel-slavery shock value of δοῦλος; Hong Kong has no cultural memory of an institution directly comparable to Greco-Roman slavery	Supply historical Greco-Roman slavery background in teaching notes so the rhetorical escalation from διάκονος to δοῦλος (9:35 → 10:44) is not lost
轄制 / 欺壓 (lord over/dominate, Critical)	Shares the κύριος root with Christ’s own exclusive Lordship (主, baseline Critical)	Fence absolutely: this verb must never be built on or echo 主; see Crowded Neighborhoods §C.1 below
濫用權柄 (domineer, High)	Shares the ἐξουσία root with Jesus’ own legitimate authority	Always qualify with “abuse of” (濫用) so it cannot blur into Jesus’ own 權柄

6. The Messianic Secret

Available terms	Weakness	Recommended strategy
”Messianic Secret” (doctrine label itself) — MISSING VOCABULARY	No fixed Cantonese doctrine-name exists yet; a literal “秘密” (secret) risks an occult/concealment connotation that could resonate with divinatory “hidden knowledge” already flagged as a risk for mystery/prophecy in the baseline	Adopt 彌賽亞身份嘅奧秘 (reusing the already-established 奧秘 for μυστήριον) rather than 秘密, so the doctrine label is anchored to “revealed-yet-veiled divine truth” rather than “occult secret”
責備 / 命令唔准講 (rebuke/silence, Medium)	Adequate, but risk of being read as evasive concealment rather than deliberate pedagogical restraint	Teach explicitly that Jesus’ silencing commands are purposeful timing, not embarrassment or evasion, resolved at the cross/centurion’s confession
住聲 / 靜 (silencing command, Medium)	Must be rendered identically at 1:25 (demon) and 4:39 (storm) to preserve the deliberate lexical echo tying the Messianic Secret to the Authority doctrine	Lock the same verb pair across both occurrences

7. Jesus’ Authority over Sickness, Sin, and Nature

Available terms	Weakness	Recommended strategy
權柄 (authority, High)	Crowded neighborhood: risk of being heard alongside political/state-authority framing or feng-shui-attributed power	Anchor firmly to personal, divine, salvific authority; never political or geomantic
神嘅大能 (power of God, baseline reuse, High)	NEVER 法力 or feng shui attribution (baseline rule)	Reuse exactly; reinforce at every miracle narrative
醫好 / 救 (σῴζω, High)	Cantonese has no single verb spanning both “heal” and “save” the way Greek σῴζω does; Mark’s wordplay (5:34 “your faith has made you well/saved you”) is structurally vulnerable	Choose contextually; flag borderline cases for theologian review on whether a footnote should surface the dual sense
污鬼 / 邪靈 (unclean spirit/demon, Critical)	Direct collision with Hong Kong’s active folk-spirit vocabulary (ancestral ghosts, temple spirits, 問米-summoned spirits)	Mandatory translator note at every occurrence distinguishing evil supernatural beings in active rebellion against God from ancestral spirits or folk-mediumship spirits; never frame an exorcism as analogous to a 問米 session or temple exorcism ritual (法師驅鬼)
赦免 (forgive, High)	Distinct from but adjacent to baseline’s justification 稱義 — risk of conflation	Keep as a forensic-relational act of guilt-removal before God, distinct from interpersonal 原諒 and from 稱義

8. The Ransom for Many

Available terms	Weakness	Recommended strategy
贖價 (ransom, Critical)	Helpful commercial resonance (贖金 kidnap-ransom, 贖樓 mortgage-redemption, 當舖 pawnshop) risks tipping toward a purely transactional-commercial reading, or toward Buddhist karmic-debt framing (功德, 還債)	Explicit teaching note required every occurrence: paid TO God, BY Christ voluntarily, FROM sin’s guilt and power — never earned by the sinner, never extracted from God, never an impersonal karmic-ledger settlement
捨命 (give one’s life, Critical)	ψυχή here must never be rendered 靈魂, which would import a detachable-spirit folk framing (問米, transmigration)	Preserve the voluntary, agentive sense (“he GIVES,” not “it is taken”)
作多人嘅贖價 / consider 代替 (substitutionary ἀντί, Critical)	CUV’s implicit-substitution construction may not surface the vicarious-substitution force clearly enough for learners without Greek access	Flag for theologian decision: retain CUV’s implicit construction in the Scripture-text rendering itself, but supplement explicitly with 代替 (doi6 tai3) language in curriculum commentary
立約嘅血 (blood of the covenant, 14:24, Critical)	Companion ὑπέρ statement to 10:45’s ἀντί — risk of being taught in isolation	Teach 10:45 and 14:24 jointly so the full ransom-and-covenant atonement picture is built together

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B. Missing Vocabulary vs. Crowded Semantic Neighborhoods

B.1 Missing Vocabulary (no fixed Cantonese rendering yet exists; propose NEW translation-memory entries)

Term	Greek	Proposed Cantonese	Risk	Notes
Suffering Servant (title)	ὁ παῖς / Isaiah 42,49,50,53 background	受苦嘅僕人	Critical	See A.1 above; fence from discipleship 僕人/用人
δεῖ (divine necessity)	δεῖ	必須	High	Fence from 命中注定/八字注定 fatalism register
Messianic Secret (doctrine label)	— (scholarly construct)	彌賽亞身份嘅奧秘	Medium-High	Reuse 奧秘, not 秘密
Talitha cumi	Ταλιθὰ κοὺμ	大利大，古米 (transliteration + in-text gloss “小女孩，我對你講，起來！“)	Medium-High	Aramaic phrase preserved untranslated at Mark 5:41, structurally parallel to Abba (14:36) and Eloi Eloi (15:34); currently absent from both baseline and Mark registry despite that parallel status
Golgotha	Γολγοθᾶ	各各他 (transliteration), glossed 髑髏地 (“Place of a Skull”)	Medium	Proper name + meaning; site of crucifixion
Gethsemane	Γεθσημανῆ	客西馬尼	Low	Proper name; established toponym
Sanhedrin / Council	συνέδριον	公會	Medium	The trial body (14:55; 15:1); distinguish from a generic “meeting” or a folk temple-management committee
Temple (Jerusalem)	ναός / ἱερόν	聖殿	High	See C.15 below — must be fenced from generic 廟
Synagogue	συναγωγή	會堂	Medium	Distinct institution from 聖殿; site of teaching/exorcism/Sabbath controversy (1:21-29; 3:1-6; 6:2)
Passover	πάσχα	逾越節	Medium	Last Supper’s setting (14:1,12,14,16); requires OT Exodus background note
Barabbas	Βαραββᾶς	巴拉巴	Low	Proper name; ironic release-in-place-of-Jesus contrast, thematically echoes 10:45’s ἀντί substitution in reverse

B.2 Crowded Semantic Neighborhoods Requiring Explicit Fencing

These are cases where Cantonese does have workable vocabulary, but that vocabulary sits inside a semantic field already densely populated by folk-religious, commercial, or social concepts that risk bleeding into the biblical sense unless a translator note explicitly draws a boundary (“fence”).

1. 主 root — Christ’s Lordship vs. worldly domineering. 主 (baseline Critical, Christ’s exclusive Lordship) and 轄制/欺壓 (κατακυριεύω, 10:42, worldly rulers’ abuse) must never share or echo a root, or readers may hear 10:42 as relativizing Christ’s own Lordship rather than condemning its abusive worldly counterfeit.
2. 權柄 root — legitimate vs. abusive authority. Jesus’ ἐξουσία (權柄) and the abusive κατεξουσιάζω (濫用權柄) share a root; the abuse-marker 濫用 must always be present to keep them distinct.
3. 靈 cluster — Holy Spirit vs. folk spirit-world. 聖靈 vs. 污鬼/邪靈 vs. bare 靈 (which in HK folk usage covers ancestral spirits, temple spirits, 問米-summoned spirits). Never use 靈 alone for any biblical referent.
4. ἐγείρω register split — 起身 vs. 復活. Ordinary “getting up” from sickness/sleep (5:41; 9:27) must never bleed into resurrection register (12:18-27; 16:6), and vice versa.
5. 變像 vs. 化身/顯靈 — Transfiguration vs. deity-manifestation. One-time unveiling of pre-existing divine glory vs. a repeatable avatar-style manifestation (Guanyin) or a shrine deity “manifesting power.”
6. 洗/受洗 — literal rite vs. metaphorical suffering-baptism. Cantonese has no separate lexeme for Jesus’ “baptism I am baptized with” (10:38-39) distinct from the water rite; the single lexeme carries strong ritual-rite association from ordinary church usage that will not automatically yield the suffering-immersion metaphor without an explicit gloss.
7. 杯 — suffering-cup metaphor vs. banquet-toast idiom. Hong Kong banquet culture’s “飲杯” (drink up/toast) sits directly adjacent to the OT wrath/suffering-cup metaphor (10:38-39; 14:36); bare 杯 risks being heard festively.
8. 人子 vs. 神嘅兒子 — two titles, one Person, distinct functions. Risk of readers treating the two as simple interchangeable synonyms rather than titles Mark deploys for distinct (though united) purposes: authority to forgive (2:10), voluntary suffering (10:45), future glory (13:26) for 人子; ontological divine Sonship for 神嘅兒子.
9. 贖價 vs. 功德/還債 — ransom vs. karmic-debt/merit. 贖’s helpful commercial resonance (贖金, 贖樓, 當舖) must not tip into an impersonal karmic-ledger or Buddhist merit-transfer reading.
10. 用人/僕人 vs. contemporary domestic-helper labor relations. The discipleship paradigm-words must not be read as commentary on today’s foreign domestic worker employment dynamics in Hong Kong — historically and pastorally distinct.
11. 地獄 vs. 十殿閻羅/陰司紙 — Gehenna vs. Ten-Courts-of-Hell folk cosmology. No ongoing ancestor-provisioning transaction, no purgatorial courts, no ritual remedy through paper-money offerings exists in biblical final judgment; this must be stated explicitly, not assumed.
12. 奧秘 vs. 秘密 — revealed mystery vs. occult secret. Load-bearing for both mystery (4:11) and the new Messianic Secret doctrine label; 奧秘 must be the fixed choice throughout to avoid a divinatory “hidden knowledge” resonance.
13. 古人嘅遺傳/各耳板 vs. 孝順/祠堂 — Corban critique vs. filial piety. Jesus’ critique of a vow-technicality used to evade the Fifth Commandment (7:11) must be taught as correcting a misuse of religious vow-language, never as devaluing filial duty itself, given how strongly 孝順 and ancestral-hall obligation are held in Pearl River Delta family culture.
14. 歸凱撒/歸神 — political-sovereignty sensitivity. Direct analogue to the baseline’s Romans 13 caution; must stay doctrinally framed given Hong Kong’s current political climate around sovereignty and loyalty language.
15. 聖殿 vs. 廟 — Jerusalem Temple vs. generic folk/Daoist/Buddhist temple. This is a distinct fencing problem from the baseline’s church/廟 caution: the Jerusalem Temple is a legitimate OT/NT institution being critiqued and superseded (11:15-17; 13:2; 14:58; 15:38’s torn curtain), not a “false” institution comparable to a pagan shrine. Teaching materials must avoid two opposite errors: (a) collapsing 聖殿 into ordinary 廟 vocabulary, losing its covenant significance; (b) implying Jesus’ Temple-critique is generic anti-religious-building sentiment that would flatter contemporary Hong Kong secular skepticism toward temple religion generally. 聖殿 must be introduced with its own covenantal background note.

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C. Transliteration vs. Paraphrase Decisions

Term	Decision	Rendering	Rationale
Abba	Transliterate (baseline)	阿爸	Preserve Aramaic filial-intimacy sound alongside 父
Eloi, Eloi, lema sabachthani	Transliterate + in-text gloss (established CUV convention)	以羅伊，以羅伊，拉馬撒罷厥大尼	Preserve the cry’s foreign, dislocating sound; Psalm 22:1 citation given immediately after
Talitha cumi	Transliterate + in-text gloss (NEW, same convention)	大利大，古米	Structurally parallel to Abba/Eloi; an Aramaic intimacy-marker in a healing context, not a magical formula — gloss must state this explicitly to avoid a 問米-incantation reading
Hosanna	Transliterate + gloss	和散那	Established loanword convention; ironic triumphalist-misunderstanding teaching point, not a lexical risk
Corban	Transliterate + gloss	各耳板	Legal-vow technicality requires explanatory gloss regardless of rendering choice
Beelzebul	Transliterate (proper name)	別西卜	Proper name for Satan/prince of demons; explicit note it is NOT any Hong Kong folk deity, king of hell (閻羅王), or ghost king figure
Golgotha	Transliterate + meaning-gloss	各各他（意思係髑髏地）	Preserve both the proper name and its “Place of a Skull” meaning, per established CUV pattern
Gethsemane	Transliterate	客西馬尼	Established toponym; no meaningful paraphrase available
Barabbas	Transliterate	巴拉巴	Proper name
Legion	Paraphrase (not transliterate)	群	Deliberate departure from proper-name transliteration: a Cantonese transliteration of “Legion” would carry zero meaning for readers without Roman-military background, whereas 群 (“many/a mass”) preserves the overwhelming-multiplicity sense that is the verse’s actual point (5:9)
Sanhedrin/Council	Paraphrase (functional-equivalent noun)	公會	Established Chinese-Bible-tradition rendering conveys the judicial-council function directly; transliteration would add no clarity
Passover	Paraphrase (established compound)	逾越節	Meaning-bearing calque already standard across Chinese Bible tradition
Synagogue	Paraphrase (established compound)	會堂	Meaning-bearing; distinct from 聖殿
Temple (Jerusalem)	Paraphrase (established compound)	聖殿	Meaning-bearing; must be fenced from 廟 per B.2 §15
Son of Man	Paraphrase/established coinage (not transliteration)	人子	Long-standing Chinese Christian coinage; functions as a fixed technical title, not an ad hoc paraphrase
Ransom	Paraphrase (established CUV term)	贖價	Meaning-bearing; transliteration is not applicable to a common noun
Suffering Servant	Paraphrase (NEW coinage, this document)	受苦嘅僕人	No existing fixed term; coined descriptively from established vocabulary (受苦 + 僕人) rather than transliterated, since it is an English/scholarly title for a Hebrew concept, not a proper noun

General principle applied: transliterate proper names (persons, places) and Aramaic/Hebrew phrases Mark himself leaves untranslated (Abba, Eloi Eloi lema sabachthani, Talitha cumi, Hosanna, Corban) with an immediate meaning-gloss, following the established CUV convention already used in the baseline for Abba and mirrored here for the two newly identified Aramaic phrases. Paraphrase (render by meaning) all common-noun theological/institutional terms, even where a proper name is etymologically present (Legion), when a transliteration would be semantically empty to a Cantonese reader without further explanation.

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D. Ranked List of Mark’s Highest-Risk Ambiguities

Ranked by combined doctrinal weight and destination-culture collision severity. All are Critical or High risk; all require mandatory human theologian review per the escalation rules this package will extend from the Romans baseline.

1. 人子 (Son of Man) — Critical. Risk: collapses to “merely human,” losing Daniel 7’s enthronement-glory dimension entirely for a low-OT-literacy audience. Occurs 14 times across the whole book; the single highest-frequency Critical-risk term in the curriculum.
2. 贖價 / 捨命 / substitutionary ἀντί (Mark 10:45, the core passage) — Critical. Risk: commercial 贖 resonance or karmic-debt framing displaces personal, voluntary, once-for-all substitutionary atonement. This is the theological center of the curriculum’s core passage.
3. 轄制/欺壓 sharing proximity to the 主 root (Mark 10:42) — Critical. Risk: destabilizes Christ’s own exclusive Lordship doctrine while attempting to condemn worldly rulers’ abusive imitation of it.
4. 洗/受洗 as both literal rite and suffering-metaphor (Mark 10:38-39) — Critical. Risk: single lexeme, two senses, with the literal-rite sense so entrenched in ordinary church usage that the metaphor will not surface without deliberate intervention.
5. 污鬼/邪靈 (unclean spirit/demon) — Critical. Risk: direct, high-frequency collision with Hong Kong’s active folk-spirit vocabulary (ancestral ghosts, 問米, temple spirits) across all exorcism narratives (1:23-27; 5:1-20; 9:14-29).
6. 變像 vs. 化身/顯靈 (Transfiguration, 9:2-8) — Critical. Risk: a one-time unveiling of pre-existing divine glory is heard instead as a repeatable avatar-manifestation, echoing Guanyin devotional language.
7. 起身/復活 register discipline (ἐγείρω) — Critical. Risk: bleeding ordinary “getting up” language into resurrection-from-death register, or vice versa, across the healing narratives (5:41; 9:27) and the resurrection narratives (12:18-27; 16:6).
8. 聖殿 vs. 廟 (Temple identity and critique, 11:15-17; 13:2; 14:58; 15:38) — High. Risk: either losing the Temple’s covenant significance by conflating it with generic 廟 vocabulary, or over-generalizing Jesus’ Temple-critique into a secular anti-religious-building sentiment that misrepresents the doctrine.
9. 杯 as suffering-metaphor vs. banquet-toast idiom (10:38-39; 14:36) — High. Risk: a bare noun defaults to a festive register in Hong Kong banquet culture.
10. 必須/δεῖ (divine necessity of the cross, 8:31; 9:31; 10:33-34; 14:21) — High. Risk: drifts toward the already-forbidden fatalistic register (命中注定/八字注定) rather than conveying God’s redemptive purpose.
11. 受苦嘅僕人 (Suffering Servant title) vs. ordinary 僕人/用人 discipleship usage — High. Risk: the Christological title and the discipleship-ethic paradigm collapse into each other despite sharing root vocabulary, given how tightly 10:43-45 juxtaposes both uses in three consecutive verses.
12. 用人/僕人 (Servanthood doctrine) vs. contemporary Hong Kong domestic-helper employment relations — High. Risk: an unintended, pastorally and socially sensitive contemporary-labor reading is imported into an ancient discipleship paradigm.
13. 彌賽亞身份嘅奧秘 (Messianic Secret doctrine label) — Medium-High. Risk: rendering as 秘密 rather than 奧秘 imports an occult-concealment connotation adjacent to divinatory “hidden knowledge” practices already flagged as a risk zone in the baseline.
14. 歸凱撒/歸神 (Render to Caesar, 12:13-17) — High. Risk: contemporary political application in either direction, given Hong Kong’s current sovereignty and loyalty-language sensitivities — directly analogous to the baseline’s Romans 13 caution.
15. 地獄 (Gehenna, 9:43-48) vs. Ten-Courts-of-Hell folk cosmology — High. Risk: biblical final judgment is silently assimilated to an active, vivid folk-religious afterlife system (十殿閻羅, 陰司紙 paper offerings) that has no ancestor-provisioning transaction, no purgatorial courts, and no ritual remedy.

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E. Summary Recommendations for Phase 2 Handoff

1. Add the four MISSING VOCABULARY entries with proper-noun/place-name transliterations (Talitha cumi, Golgotha, Gethsemane, Barabbas, Sanhedrin, Temple, Synagogue, Passover) and the two doctrine-construct coinages (受苦嘅僕人 for Suffering Servant; 彌賽亞身份嘅奧秘 for the Messianic Secret label; 必須 fixed for δεῖ) to translation memory before Phase 2 segment translation begins, each tagged with the risk tier assigned above.
2. Carry all fifteen fencing items in §B.2 forward into Phase 2 as mandatory translator-note triggers — these are not one-time flags but recurring register-discipline rules that apply at every relevant occurrence across all sixteen chapters.
3. Route all fifteen ranked ambiguities in §D to mandatory human theologian review at every occurrence, consistent with the baseline’s Critical/High review-routing convention.
4. No recommendation in this document introduces a rendering that conflicts with the Romans baseline translation_memory.json; all baseline-reused terms (神嘅兒子, 主, 聖靈, 神, 復活, 信心, 基督, etc.) retain their exact baseline Cantonese strings.