Linguistic Gap Analysis
Linguistic Gap Analysis: Philemon (English → Czech)
Purpose and Scope
This analysis identifies where standard modern Czech (anchored to Bible kralická vocabulary and the Czech Ecumenical Translation, ČEP, per the Romans baseline) has, lacks, or only partially covers the vocabulary needed to carry Philemon’s doctrinal content. Philemon is a single short chapter (1:1–25); “full-book coverage” for this curriculum therefore means every verse of the letter has been checked for load-bearing vocabulary, not merely the core passage (1:8–21). Verses outside the core passage that introduce no new terms or doctrinal weight are noted explicitly in the coverage table (Section 5) as reviewed.
This document extends, and must not contradict, the Romans baseline translation_memory.json and bible_term_registry.json, and is built directly on 08_core_glossary.md’s term inventory for this curriculum. Its purpose is to state explicitly why each recommended strategy was chosen — what the gap is, what the crowded neighborhood risk is, and what fencing is required — feeding directly into Phase 1 Step 9 (doctrine risk registry update) and Phase 2 translation.
Governing observation carried over from the baseline: for Czech, “gap” rarely means “no word exists.” Czech has a mature, stable theological vocabulary inherited from Bible kralická and ČEP. The dominant gap is conceptual, not lexical — the correct word usually exists, but a low-biblical-literacy, highly secular readership brings either (a) zero prior conceptual content to that word, or (b) an actively competing everyday secular/commercial meaning that will be the reader’s only default. Philemon intensifies this problem beyond Romans because it is saturated with commercial, legal, and household vocabulary (debt, accounts, repayment, ownership, household servants) that maps directly onto ordinary modern Czech business and domestic life — creating a much denser field of crowded secular neighborhoods than Romans’ more abstract theological argument does.
1. Doctrine Vocabulary Matrix
For each of the five curriculum doctrines, this matrix records the available Czech term(s), their specific weaknesses for this letter, and the recommended handling strategy.
1.1 Forgiveness and Reconciliation
| Available Czech term(s) | Weakness for this doctrine | Recommended strategy |
|---|---|---|
| odpuštění (forgiveness — not in glossary as a standalone entry; implied throughout vv.17–19) | Standard, stable word but risks being read as a private emotional gesture (“letting go of a grudge”) rather than the letter’s concrete, costly, legally-toned act of absorbing a specific debt | Do not rely on “odpuštění” alone to carry the doctrine; anchor it to the concrete debt-accounting vocabulary (dluží, připočíst k účtu, splatit) so reconciliation is taught as an enacted transaction, not merely a feeling |
| ukřivdit (wronged) | Adequate; retains a real, nameable wrong | Use as recorded in glossary; must not be diluted to “udělal chybu” (made a mistake) |
| dluží / dluh (debt/owe) | High risk: crowded neighborhood — everyday Czech financial vocabulary (loans, bills, mortgages) is the dominant, unavoidable association | Retain the commercial metaphor deliberately rather than avoiding it; fence it explicitly as a typological illustration of Christ’s substitutionary payment, per baseline’s “imputed_righteousness” cross-reference |
| připočíst k účtu (charge to account) | No natural everyday equivalent as a single word; Czech accounting register (“zaúčtovat,” “připsat na účet”) is available but flat/technical | Use the fuller phrase “připočíst k účtu” rather than a single accounting verb, to preserve rhetorical weight; must appear with a translator’s note tying it explicitly to substitutionary atonement |
| splatit / zaplatit celé (repay in full) | Adequate in ordinary commercial Czech, low ambiguity | Use as recorded; pair with “osobně” (personally/in person) language to preserve Paul’s personal guarantee |
Overall gap assessment: No missing vocabulary. The risk is entirely a crowded-neighborhood problem: Czech’s ordinary financial/legal register is too available and will absorb this passage’s imagery into a mundane debt-collection scene unless the typological function (this is a small-scale enactment of the gospel’s imputation logic) is made explicit every time.
1.2 Christian Brotherhood across Social Status
| Available Czech term(s) | Weakness for this doctrine | Recommended strategy |
|---|---|---|
| bratr (brother) | Flat kinship word; no doctrinal payload without explicit teaching | Always accompany with a note that this is a status transformation claim (former slave → full brother), not a stylistic warmth marker |
| milovaný (beloved) | Adequate; low risk | Use as recorded |
| tělo / lidsky vzato (flesh, social sense) | CROWDED NEIGHBORHOOD, high risk: if this curriculum is taught alongside Romans-based material (as the baseline anticipates), “tělo” will already have been trained as the negative technical term “sinful nature” | Requires explicit disambiguating note every occurrence in Philemon 1:16: “tělo” here = ordinary human/social relationship, contrasted with, not synonymous with, Romans’ négative usage |
| společník / partner (koinōnos) | Adequate; crowded but productively so — ordinary Czech business-partnership sense actually supports the doctrinal point (a real, existing bond of trust) | Use as recorded; the secular commercial resonance is an asset here, unlike with “smlouva” (covenant) in Romans |
| přijmout (receive/welcome) | Adequate; risk is under-reading as merely polite tolerance | Note must specify “plné, bezvýhradné přijetí” (full, unqualified acceptance) |
| církev / (domácí) církev (church / house church) | Crowded neighborhood: “kostel/církev” defaults to architecture/heritage-tourism for secular Czech readers | Retain “domácí” qualifier without exception in every occurrence of the house-church reference (1:2) |
Overall gap assessment: No missing vocabulary. The central task is fencing — preventing “tělo” from importing Romans’ negative sense, and preventing “bratr” from being read as a mere friendly title rather than the letter’s central social-reversal claim.
1.3 Slavery and the Gospel’s Transforming Power
| Available Czech term(s) | Weakness for this doctrine | Recommended strategy |
|---|---|---|
| otrok (slave) | CRITICAL missing-conceptual-framework gap: no living Czech social institution corresponds to Greco-Roman household slavery; readers import either nothing, or an anachronistic transatlantic chattel-slavery frame from school/media | No lexical substitute is safe. “Sluha” (servant) is explicitly rejected — it erases legal status and therefore the doctrinal reversal. “Otrok” must be retained and heavily scaffolded with a short explanatory frame (Greco-Roman household law; a doulos was legal property, distinct from later chattel slavery in specific ways yet still a real ownership relationship) at every occurrence, not just first use, given the letter’s short length and repeated stakes |
| sloužit (serve/minister, diakoneō) | Adequate but must be actively fenced from “otrok” | Explicit note: this is voluntary ministry service flowing from calling, contrasted with status-based bondage |
| neužitečný / užitečný (useless/useful) | Missing wordplay: the Czech words carry no trace of the Onesimus name-pun | Cannot be recovered lexically; must be supplied via translator’s note explaining Onesimus = “Useful One” in Greek |
| zplodil jsem (duchovně) (beget, spiritual) | Missing register: Czech has no idiomatic “spiritual fatherhood” phrase in ordinary use outside Christian tradition | Retain literal-but-marked rendering with parenthetical “(duchovně)” every occurrence to block a biological misreading |
Overall gap assessment: This doctrine contains the letter’s one true conceptual gap (not merely a crowded-neighborhood problem): Czech secular culture supplies no accurate mental model for first-century slavery at all. This is a “missing vocabulary of ideas,” not missing words — the words exist, but the referent concept they are meant to name has no accurate cultural analogue to activate. This is therefore the single highest-priority item in this analysis (see Section 4, rank #1).
1.4 Intercession and Appeal on Behalf of Another
| Available Czech term(s) | Weakness for this doctrine | Recommended strategy |
|---|---|---|
| prosím / vroucně žádám (appeal, parakalō) | Adequate in isolation, but CROWDED NEIGHBORHOOD against the baseline’s own “exhort” = povzbuzovat mapping for the same Greek lemma | Documented exception (already logged in Section B4 of the glossary and in the term registry): “povzbuzovat” must never appear for Philemon 1:9-10; “prosím/vroucně žádám” must be used instead and the divergence flagged for every translator working across both Romans and Philemon material |
| přikázat (command) | Adequate; low ambiguity, but risk of being softened rhetorically by translators uncomfortable with a stern register | Must retain full force — Paul explicitly could command and does not; softening this collapses the entire rhetorical structure of vv.8-9 |
| smělost (boldness/authority to speak, parrhēsia) | Crowded neighborhood: ordinary Czech reads this purely as a personality trait (“assertiveness,” “nerve”) | Gloss required: this names relational/apostolic standing to speak with authority, not a character trait |
| vězeň (Kristův) (prisoner) | Crowded neighborhood: “vězeň” defaults to criminal-justice association only | Qualifier “Kristův” (Christ’s) must never be dropped; gains rhetorical force when juxtaposed with “otrok” in 1:16 (both Paul and Onesimus are “bound,” but to different masters) |
| modlitba (prayer) | Missing conceptual framework, not missing word: addressing an unseen personal God cannot be assumed as familiar for a secular reader | Requires the same foundational scaffolding the baseline requires for “přímluva” (intercession) — teach the concept, not just supply the term |
| srdce (splagchna, inward affection) | Under-communicates: literal Greek idiom (bowels/inward parts) has no viable literal Czech equivalent, and “srdce” alone loses the visceral intensity | Retain “srdce” (no viable alternative) but supply a translator’s note on first occurrence (1:7) explaining the idiom’s intensity, applied consistently at 1:12 and 1:20 |
Overall gap assessment: No missing vocabulary except the documented crowded-neighborhood collision with the baseline’s own “exhort” mapping — the single clearest case in this curriculum of a term needing to diverge from an otherwise-established baseline rendering for the same Greek lemma.
1.5 Grace-Motivated Obedience
| Available Czech term(s) | Weakness for this doctrine | Recommended strategy |
|---|---|---|
| láska (agapē, love) | MISSING FROM BASELINE ENTIRELY — first appearance of this term in the pipeline for this language pair; crowded neighborhood against ordinary Czech romantic/familial “láska” | Must be defined narratively (self-giving, covenantal, not romantic) on first use in every document and reused identically thereafter, per glossary instruction |
| donucení (compulsion, anankē) / dobrovolně (voluntary, hekousion) | Adequate individually; risk is structural — if translators render these with two unrelated Czech words rather than a matched antithetical pair, the verse’s rhetorical structure (not X, but Y) collapses | Must always appear in the same sentence in explicit antithesis; never split across separate clauses or paraphrased individually |
| souhlas (consent, gnōmē) | Crowded neighborhood: ordinary Czech reads “souhlas” as a low-stakes “OK,” or “názor” (opinion) as trivial | Gloss required: binding personal consent that Paul deliberately waits for rather than overriding |
| poslušnost (obedience, hypakoē) | Crowded neighborhood, high risk: shares its root with baseline’s “poslušnost víry” (obedience of faith) from Romans, and ordinary Czech “poslušnost” defaults to law/command-compliance (child-to-parent, employee-to-boss) — exactly the association v.8’s rhetoric explicitly rejects | Must be explicitly fenced from command-compliance association every occurrence; teaching note required: this “poslušnost” flows from relationship and appeal, not imposed authority |
Overall gap assessment: No missing vocabulary, but this doctrine contains the letter’s second-highest-risk item after slavery: “poslušnost” is a term the reader will already be primed (by Romans-based curriculum material, if taught in sequence) to read as compliance with command — precisely the reading Philemon 1:8-21 argues against. This is a genuine crowded-neighborhood collision between two documents in the same curriculum pipeline, not merely between doctrine and secular culture.
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
Consistent with the baseline’s governing observation, almost every entry in this curriculum falls into the “crowded neighborhood” category (a word exists and is stable, but its dominant everyday sense competes with or eclipses the theological sense) rather than the “missing vocabulary” category (no word or concept exists at all). This distinction matters because the two problems require different remedies: missing vocabulary requires explanatory scaffolding built from zero; crowded neighborhoods require active fencing against a specific competing reading.
2.1 True Missing Vocabulary (concept, not just word, is absent)
| Concept | Why it is a true gap | Remedy |
|---|---|---|
| Greco-Roman household slavery as a legal/social institution (δοῦλος / otrok) | No living Czech institution or recent cultural memory corresponds; imported frameworks (anachronistic chattel slavery) actively mislead rather than merely under-inform | Sustained explanatory framing at every occurrence, not translation strategy alone (see Section 4, rank #1) |
| Onesimus name-pun (ἄχρηστος/εὔχρηστος wordplay on Ὀνήσιμος) | Wordplay is entirely a feature of the Greek language; no Czech phonetic or etymological equivalent is recoverable | Cannot be translated; must be explained via translator’s note, not solved lexically |
| ἐλλογάω accounting technical term | Czech has ordinary accounting vocabulary but no single word capturing this term’s specific “charge formally to a ledger” nuance combined with legal formality | Use multi-word phrase “připočíst k účtu” rather than seeking a single-word solution |
| ὀναίμην rare optative mood (wish_benefit) | Czech verbal system has no grammatical equivalent to the Greek optative’s wish-nuance | Must be rendered periphrastically as a warm personal request; grammatical form cannot be preserved, only its affective function |
2.2 Crowded Semantic Neighborhoods (word exists; competing sense dominates)
| Term | Competing everyday Czech sense | Fencing required |
|---|---|---|
| otrok | (secondary competing sense) modern/anachronistic chattel-slavery imagery from education and media | Explanatory frame distinguishing Greco-Roman household slavery from that later institution, without minimizing either’s severity |
| tělo (sarx, social sense) | Trained-in negative Romans sense (“sinful nature”) if this curriculum follows Romans-based teaching | Explicit note distinguishing 1:16’s neutral social sense from Romans’ technical negative sense |
| bratr | Flat biological/social kinship, no doctrinal charge | Explicit teaching that this is a status-transformation claim |
| dluží / dluh / splatit | Ordinary personal/consumer debt (loans, bills) | Explicit typological framing tying the image to substitutionary atonement |
| poslušnost | Command-compliance (child/parent, employee/employer) | Explicit fencing against this exact reading, since it is the reading v.8 rhetorically rejects |
| prosím (appeal_urge, same Greek lemma as baseline’s “exhort”) | Baseline’s own established Romans rendering “povzbuzovat” for the same lemma | Documented, logged exception — must not default to translation-memory reuse |
| vězeň (Kristův) | Criminal-justice association only | ”Kristův” qualifier retained without exception |
| smělost | Personality trait (“assertiveness,” “nerve”) | Gloss as relational/apostolic standing to speak |
| láska | Romantic/familial affection only | Narrative definition (self-giving, covenantal) on first use, reused identically |
| souhlas | Low-stakes “OK” / casual opinion | Gloss as binding personal consent |
| společenství vs. společník | Risk of the two being blurred as synonyms (both from κοινων- root) | Keep functionally distinct: společenství = shared spiritual participation (1:6); společník = transactional partnership bond (1:17) |
| církev / (domácí) církev | Architectural/heritage-tourism building association | ”Domácí” qualifier retained without exception |
| milost (grace) | Judicial clemency (presidential pardon) — carried over from baseline, intensified here by the χαρίζομαι wordplay at the letter’s very close (1:22) | Explicit callback note at 1:22 tying “navrácen/darován” back to 1:3’s “milost,” reinforcing rather than resolving the secular judicial association, since Paul’s own release functions as a small enacted parable of grace |
| vzkříšení, spasení, ospravedlnění, Pán, atd. | Not directly present as primary vocabulary in Philemon’s text, but relevant to teaching notes referencing the baseline’s Critical terms | No new fencing required beyond baseline; flag only if teaching material draws explicit cross-references |
3. Transliteration vs. Paraphrase Decisions
Philemon contains few genuinely untranslatable proper nouns compared to Romans, but several decisions still require explicit documentation.
| Item | Decision | Rationale |
|---|---|---|
| Onesimus (Ὀνήσιμος) | Transliterate: Onezimus | Standard Czech Bible-tradition form; the name’s meaning (“Useful One”) cannot be transliterated and must instead be explained via translator’s note tying it to the ἄχρηστος/εὔχρηστος wordplay in 1:11 — a case where transliteration of the name and paraphrase of its meaning must both occur, doing different jobs |
| Philemon (Φιλήμων) | Transliterate: Filemon | Standard form; no wordplay risk requiring separate handling |
| Archippus (Ἄρχιππος) | Transliterate: Archippos / Archippus (follow ČEP convention) | Standard proper name; low risk |
| Apphia (Ἀπφία) | Transliterate: Apfie / Apfia (follow ČEP convention) | Standard proper name; low risk |
| Abba-style retained transliterations | Not applicable — Philemon contains no Aramaic terms of intimacy comparable to Romans 8:15’s “Abba” | N/A; noted for completeness of full-book review |
| δέσμιος / δοῦλος distinction | Paraphrase (not transliterate) — “vězeň (Kristův)” and “otrok” respectively, each with accompanying explanatory notes | Both concepts require conceptual explanation rather than a borrowed/transliterated term; transliteration would add an opaque foreign word on top of an already unfamiliar concept, compounding rather than reducing the comprehension gap |
| ἐλλογάω / ἀποτίνω / προσοφείλω accounting cluster | Paraphrase using existing Czech commercial vocabulary (připočíst k účtu, splatit, dlužíš mi ještě víc), not transliteration or invented technical jargon | These are ordinary Koine commercial terms, not specialized theological vocabulary; the correct move is to use Czech’s existing, stable commercial register and then supply theological framing around it, not to coin new words |
| χαρίζομαι / χάρις wordplay (1:22 vs 1:3, 1:25) | Paraphrase with an explicit cross-referencing translator’s note; no single Czech root can carry both the “grace” sense and the “graciously release” sense simultaneously | Czech “milost” and “navrácen/darován” do not share a visible root the way χάρις/χαρίζομαι do in Greek; the wordplay must be reconstructed through annotation, not through lexical choice alone |
General principle for this curriculum: transliteration is reserved strictly for proper names; every other decision point in Philemon is a paraphrase-plus-annotation decision, because the letter’s difficulty is conceptual and rhetorical (wordplay, social status reversal, commercial-metaphor typology) rather than a shortage of referring expressions.
4. Ranked List of Highest-Risk Ambiguities in This Letter
Ranked by combined severity of (a) doctrinal consequence if mistranslated or under-glossed, and (b) likelihood of the ambiguity going unnoticed given this Language Package’s low-biblical-literacy secular readership.
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δοῦλος / otrok (Philemon 1:16) — CRITICAL. The single highest risk in the entire curriculum. Failure mode A: softening to “sluha” erases the legal-status reversal that is the letter’s doctrinal climax. Failure mode B: an unglossed “otrok” invites the reader to conclude Paul quietly endorses slaveholding, since no accompanying framework distinguishes first-century household slavery from later chattel slavery or explains the letter’s actual argument (appeal for reception as a brother, not for manumission as a legal demand). Both failure modes are equally severe and point in opposite directions, making this the letter’s most delicate single-word decision.
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ἐν σαρκί / tělo, lidsky vzato vs. Romans’ technical σάρξ (Philemon 1:16) — HIGH, cross-document risk. If this curriculum is taught after or alongside Romans-based material, the reader has already been trained that “tělo” = “sinful nature” (a negative theological category). Philemon 1:16 uses σάρξ in an entirely neutral social sense (“in the flesh,” i.e., in ordinary human social terms) as a complement to “in the Lord,” not a contrast between sinful and holy. An unflagged rendering risks importing a doctrinal error the source text does not make, corrupting rather than merely under-communicating the verse.
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παρακαλῶ / appeal_urge vs. baseline “exhort” = povzbuzovat (Philemon 1:9-10) — HIGH, translation-memory collision risk. This is the clearest case in the curriculum where a term appears in the baseline registry (assigned to a different sense of the same Greek lemma) but must NOT be reused for this context. Automated glossary-enforcement tooling that checks translation memory mechanically, without sensitivity to the appeal-versus-command rhetorical contrast, is at high risk of silently defaulting to “povzbuzovat,” which would flatten the letter’s entire rhetorical structure (Paul deliberately not commanding, but appealing).
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ὀφείλω / ἐλλογάω / ἀποτίνω debt-and-accounting cluster (Philemon 1:18-19) — HIGH, crowded-neighborhood risk. Because ordinary modern Czech has robust, immediately available financial vocabulary, translators and readers alike are likely to process this passage as a mundane debt-settlement scene without registering it as a typological enactment of substitutionary atonement (Paul standing in Onesimus’s place). The risk is not mistranslation of individual words but failure to supply the framing that makes the commercial metaphor theologically legible.
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ὑπακοή / poslušnost (Philemon 1:21) vs. law-based command-compliance association — HIGH, cross-document risk. Shares a root with the baseline’s “poslušnost víry” from Romans. Ordinary Czech readers, and readers trained on Romans material, will default “poslušnost” to compliance-with-authority. Philemon 1:8-21’s entire rhetorical argument is that this obedience flows from love and appeal, not command — precisely the opposite of the default reading the shared root invites.
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χαρίζομαι / χάρις wordplay at the letter’s close (Philemon 1:22) vs. 1:3, 1:25 — MEDIUM-HIGH, structural-echo risk. If translators render 1:22 with a neutral “budu propuštěn” (I will be released) rather than “navrácen/darován,” the letter loses its deliberate return to its own opening theological vocabulary at its close — a subtle but real doctrinal impoverishment, since the letter’s structure itself performs its argument (Paul’s own hoped-for release becomes one more instance of “grace”).
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δέσμιος / vězeň (Kristův) vs. ordinary criminal-justice association (Philemon 1:1, 1:9, 1:13, 1:23) — MEDIUM-HIGH. Compounds with risk #1 (otrok): the letter deliberately juxtaposes Paul’s chosen “imprisonment” (for Christ) against Onesimus’s imposed “slavery” (to a master, and by implication, to sin) in 1:16’s argument about brotherhood transcending both categories. If “vězeň” is read with only its ordinary criminal connotation, this juxtaposition — and the letter’s argument that gospel status transcends both legal categories — is lost.
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ἀνάγκη / ἑκούσιον compulsion-voluntary antithesis (Philemon 1:14) — MEDIUM. Lower risk than items above because Czech supplies clean, unambiguous individual words for both poles; the risk is purely structural (translators splitting the antithesis across separate sentences in the interest of natural Czech style, thereby weakening its rhetorical force), not lexical.
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σπλάγχνα / srdce idiom consistency (Philemon 1:7, 1:12, 1:20) — MEDIUM. Risk is under-communication of intensity rather than doctrinal error; manageable with a single well-placed translator’s note applied consistently.
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ἐχωρίσθη / byl odloučen passive-voice providential hint (Philemon 1:15) — MEDIUM. Risk of the passive voice’s implied divine agency being flattened into a purely human-agency reading (“utekl,” he ran away), losing the gentle providential undertone; lower stakes than items above because the doctrine of providence is not one of this curriculum’s five named doctrines, but still worth flagging given the baseline’s parallel caution about fatalistic “osud” framing.
5. Full-Letter Coverage Note
Philemon is a single 25-verse chapter. All verses have been reviewed for load-bearing vocabulary as part of this analysis and the accompanying 08_core_glossary.md. The following verses/sub-units contribute no new terms or doctrinal weight beyond what is already captured above and in the glossary, and are noted here explicitly per the full-book coverage mandate:
- 1:1-3 (salutation) — covered via reused baseline terms (Pán, Kristus, Bůh, Otec, milost, pokoj) and new terms fellow_worker, fellow_soldier, house_church; no additional gaps identified beyond Section 1.2 and 1.4 above.
- 1:23-24 (closing greetings/co-worker list: Epaphras, Mark, Aristarchus, Demas, Luke) — proper names only, standard transliteration per ČEP convention (Epafras, Marek, Aristarchos, Démas, Lukáš); no doctrinal terms beyond “fellow_prisoner” and “fellow_worker,” already addressed in Sections 1.4 and 2.
- 1:25 (closing benediction) — covered via “your_spirit” (váš duch) entry; no further gaps.
No verse in Philemon has been silently omitted from this analysis.
6. Summary Recommendation for Phase 2
- Treat δοῦλος/otrok as requiring the heaviest and most consistent scaffolding of any single term in this curriculum; do not vary the explanatory framing across documents.
- Actively fence “tělo” (1:16) against Romans-trained negative associations wherever the two curricula might be studied in sequence.
- Enforce the appeal_urge (prosím/vroucně žádám) vs. exhort (povzbuzovat) split as a hard rule, not a soft preference, in glossary-enforcement tooling.
- Preserve the debt/accounting cluster’s commercial register deliberately (do not soften into vague forgiveness language) while pairing it consistently with typological/theological framing notes.
- Fence “poslušnost” (1:21) against command-compliance associations inherited from Romans-based “poslušnost víry” teaching.
- Establish “láska” (agapē) as a brand-new baseline-level entry — narratively defined once, reused identically — since it does not yet exist anywhere in the pipeline’s translation memory.
- Retain and annotate the χάρις/χαρίζομαι echo at 1:22 rather than allowing a neutral, non-echoing rendering.
This analysis should be loaded alongside 08_core_glossary.md before Phase 1 Step 9 (doctrine risk registry construction) and before any Phase 2 segment translation of Philemon material.