Linguistic Gap Analysis
Linguistic Gap Analysis — Ephesians | English → Dutch
Purpose
This analysis identifies where standard modern Dutch (as anchored by the Herziene Statenvertaling/HSV and Nieuwe Bijbelvertaling/NBV traditions, per the baseline Romans Language Package) has genuine vocabulary gaps, crowded semantic neighborhoods, and ambiguity risks specific to Ephesians’ nine curriculum doctrines. It extends — and does not contradict — the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json, and is consistent with analysis/08_core_glossary.md and the updated assets/bible_term_registry.json already produced for this curriculum. Its purpose is to give Phase 2 translators and reviewers the reasoning behind term choices already locked in those files, and to rank the letter’s highest-risk ambiguities for review-priority planning.
Doctrine abbreviations used throughout: SGF = Salvation by Grace through Faith · EPC = Election and Predestination in Christ · CBC = Church as the Body of Christ · UJG = Unity of Jews and Gentiles in One New Humanity · MCR = The Mystery of Christ Revealed · SWA = Spiritual Warfare and the Armor of God · HCR = Household Codes and Christ-Centered Relationships · GBC = Gifts for Building Up the Church · WNL = Walking in Newness of Life.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Dutch Terms | Weaknesses / Gaps | Recommended Strategy |
|---|---|---|---|
| SGF — Salvation by Grace through Faith | genade, geloof, behoud, gave, werken, roemen | (a) “genade” is doctrinally sound but does no work distinguishing grace-as-favor from grace-as-a-generic-blessing outside theological register; (b) Eph. 2:8’s syntax (“door genade zijt gij behouden, door het geloof; en dat niet uit u, het is Gods gave”) requires precise Dutch clause-attachment so that “gave” (gift) is read as covering the whole grace-through-faith reality, not faith alone as a human contribution alongside grace — a live Reformed-vs-Remonstrant fault line; (c) no single Dutch word carries Paul’s “not of works, so that no one may boast” antithesis without deliberate contrastive phrasing. | Reuse locked TM terms exactly (genade, geloof, behoud, gave, werken, roemen). Preserve Dutch’s own subordinate-clause flexibility to keep “gave” governing the entire preceding grace-through-faith clause. Flag every occurrence of “werken” contrasted with “genade” for mandatory theologian review per baseline forbidden-substitution logic (extending the Romans 4:4-5 rule to Eph. 2:8-9). |
| EPC — Election and Predestination in Christ | verkiezing, uitgekozen, voorbestemd, voorbestemming, roeping | (a) “verkiezing” is a live homonym with Dutch national/municipal political elections (verkiezingen), a stronger everyday collision than most European languages given the Netherlands’ famously fragmented multi-party electoral culture; (b) “voorbestemd” risks a fatalistic, impersonal-fate reading (astrology-adjacent “het lot”) if not anchored to a personal divine Subject; (c) Ephesians concentrates EPC vocabulary (1:4-5, 1:11) more densely in a single passage than anywhere in Romans, raising the stakes of a single register slip. | Retain “verkiezing/uitgekozen” and “voorbestemd/voorbestemming” exactly as locked in the updated registry. Require the divine Subject (“God heeft ons uitgekozen… God heeft ons voorbestemd”) to remain grammatically explicit in every rendering, never a bare passive that could imply an impersonal mechanism. Route Eph. 1:4-5, 1:11 to mandatory human theologian review per the Canons of Dort escalation rule already established in 12_ai_translation_requirements.md. |
| CBC — Church as the Body of Christ | gemeente, lichaam, hoofd, volheid, gebouw/opbouw, tempel, woonplaats | (a) “lichaam” alone can default to a loose institutional-metaphor reading unless “van Christus” is retained in full; (b) “hoofd” (kephalē) sits at the exact intersection of CBC and HCR (1:22, 4:15, 5:23) and is Dutch society’s single most gender-politically charged rendering choice in the whole letter; (c) “tempel” risks a literal-Jerusalem or generic-world-religions reading given rising Dutch religious pluralism; (d) no Dutch compound exists for πλήρωμα’s dense theological freight — “volheid” alone reads as abstract completeness rather than Christ’s cosmic-and-ecclesial fullness. | Reuse “gemeente” (never “kerk” for this sense), “lichaam [van Christus]” always with the genitive retained, “hoofd” rendered literally but flagged for mandatory theologian review at every occurrence, “tempel” always anchored contextually to the Spirit-indwelt-people metaphor (2:21-22), and “volheid” glossed contextually to Christ/church rather than left as free-floating abstraction. |
| UJG — Unity of Jews and Gentiles in One New Humanity | heidenen, Israël, verbond, wet, scheidingsmuur, vijandschap, verzoening, medeerfgenamen, huisgenoten van God, nieuwe mens(heid) | (a) “scheidingsmuur” collides directly with the standard contemporary Dutch media term for the Israeli West Bank separation barrier — an acute, politically live risk unique to this letter and absent from Romans; (b) “heidenen” retains a pejorative “uncivilized” secular connotation that cuts against the passage’s insistence on full equal status; (c) “nieuwe mens(heid)” is homonymous between the corporate sense (2:15) and the individual sense (4:24), requiring context-flagging every time; (d) “Israël” carries the baseline’s already-flagged modern-nation-state conflation risk, intensified here by 2:12’s “burgerschap van Israël” civic-membership language. | Anchor “scheidingsmuur” (2:14) explicitly to Temple/Torah/circumcision context within the same sentence or footnote so the ancient referent cannot be read as a contemporary political allusion. Reuse “heidenen,” “Israël,” “verbond,” “wet” exactly per TM. Mark “nieuwe mens(heid)” occurrences with a corporate/individual sense-tag in the segment cache. Route all UJG-doctrine segments to human theologian review per the baseline’s existing Unity of Jews and Gentiles escalation rule. |
| MCR — The Mystery of Christ Revealed | verborgenheid, geheim (rejected), rentmeesterschap, veelkleurige wijsheid, onnaspeurlijke rijkdom | (a) Dutch’s most natural everyday word for “mystery,” “geheim,” carries strong conspiracy/hidden-agenda and detective-fiction connotations entirely foreign to Paul’s sense of a truth now disclosed; (b) academic-theological Dutch sometimes borrows “mysterie” with Gnostic/mystery-religion overtones equally unhelpful; (c) “rentmeesterschap” (3:2, 3:9) risks being heard through the lens of contemporary Dutch church-fundraising “stewardship” campaigns rather than Paul’s apostolic commissioning. | Retain “verborgenheid” as the fixed rendering for μυστήριον throughout (1:9, 3:3-6, 3:9, 5:32, 6:19), never “geheim.” Anchor “rentmeesterschap” contextually to Paul’s apostolic office each time it occurs, with a translator note where financial-stewardship confusion is plausible. |
| SWA — Spiritual Warfare and the Armor of God | wapenrusting van God, duivel, listen, overheden/machten/wereldbeheersers/geestelijke machten van het kwaad, standhouden, waarheid, gerechtigheid, geloof, behoud, woord van God, gebed | (a) “overheden” is the ordinary, unavoidable Dutch word for civil government (“de overheid” = “the government”), creating the letter’s single sharpest register collision — Paul’s supra-human cosmic powers versus the everyday word for the Dutch state; (b) “duivel” in a highly secularized culture risks folkloric-cartoon flattening rather than a real personal adversary; (c) “waarheid” as a fixed piece of armor sits uneasily against the Netherlands’ pluralistic, “post-truth”-aware public discourse, which resists exclusive truth-claims by cultural reflex. | Never let “overheden, machten” stand without an explicit supra-human/spiritual qualifier in the same clause (as already fixed in the registry: “geestelijke machten van het kwaad” must always close the list). Retain “duivel” without softening into metaphor. Retain “waarheid” as unqualified, singular, objective truth — do not hedge into “een waarheid” or “uw waarheid.” |
| HCR — Household Codes and Christ-Centered Relationships | zich onderschikken, hoofd, één vlees, slaaf, heer/meester, liefde | (a) “zich onderschikken” (hypotassō) is this letter’s single most socially volatile rendering in one of the world’s most gender-egalitarian societies — risk runs in both directions (harsh over-literalism vs. activist-driven softening/omission); (b) “slaaf” carries the full historical weight of the Netherlands’ own VOC/WIC Atlantic and Indian Ocean slave trade, an emotionally loaded association absent from, e.g., an English-speaking former-colonizer-and-colonized mixed readership, but present in a specifically Dutch national-guilt register; (c) “heer/meester” for the earthly master must be typographically distinguished from capitalized “Heer” for Christ, a distinction easily lost in oral/audio Bible-study delivery. | Render “zich onderschikken” literally and hold 5:21’s mutual-submission framing together with 5:22-24’s specific instruction in the same discussion unit, never presenting one without the other. Retain “slaaf” without euphemism (do not substitute “dienstknecht” or “werknemer,” which would erase the historical reality Paul addresses), while providing curriculum-level (not translation-level) contextual framing distinguishing ancient household slavery from Dutch colonial chattel slavery. Enforce lower-case “heer/meester” vs. capitalized “Heer” as a hard typographic rule. |
| GBC — Gifts for Building Up the Church | genadegaven, apostel, profeet, evangelist, herder, leraar, toerusting, volwassen, opbouw | (a) “genadegaven” is doctrinally sound (reused from baseline) but Ephesians 4:11’s fivefold office list introduces “herder” where modern Dutch church culture defaults functionally to “dominee/voorganger” as the live job title, creating a register mismatch between biblical text and contemporary church administration; (b) “volwassen” (teleios) must resist drifting toward “volmaakt,” which would import sinless-perfection into a corporate-maturity statement. | Retain “herder” as the biblical-metaphor rendering rather than substituting a modern office title, consistent with HSV/NBV convention. Retain “volwassen” over “volmaakt” at 4:13 without exception. |
| WNL — Walking in Newness of Life | wandelen, oude mens, nieuwe mens, vernieuwd worden, afleggen/aandoen, vervuld worden met de Geest | (a) “wandelen” (peripateō) is the correct established idiom but a secular reader unfamiliar with Biblical Hebraic idiom may hear only the literal leisure-walk sense without repeated contextual anchoring across the letter’s seven occurrences (2:2, 2:10, 4:1, 4:17, 5:2, 5:8, 5:15); (b) “nieuwe mens” duplicates the corporate UJG term exactly, requiring sense-disambiguation at every occurrence (see UJG row above); (c) “vervuld worden met de Geest” (5:18) sits across a genuine Reformed/Pentecostal reading divide on whether Spirit-filling is a single dramatic event or an ongoing repeated experience. | Preserve “wandelen” at every occurrence but ensure surrounding clause structure (subject + manner) disambiguates the idiom from literal walking on first read. Preserve the ongoing/iterative verb aspect of “vervuld worden” (present-tense, repeatable sense) rather than a punctiliar one-time-event construction. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (concepts Dutch has no dedicated single-word equivalent for)
Ephesians 1:20-2:10 contains three rare Pauline compound verbs with no Dutch morphological counterpart:
- συζωοποιέω (syzōopoieō, “made alive together with,” 2:5) — Dutch has no single verb combining “made alive” with the “together-with-Christ” union-dimension. Locked rendering: descriptive phrase “met Christus levend gemaakt,” never a bare “nieuw leven gegeven” that would drop the union-with-Christ half of the compound.
- συνεγείρω (synegeirō, “raised together with,” 2:6) — must reuse the “opstanding/opwekken” word family from the reused Romans resurrection entry while adding “mede” to preserve the union sense: “mede opgewekt.”
- συγκαθίζω (synkathizō, “seated together with,” 2:6) — the most acute gap: no Dutch verb captures “co-enthroned.” A descriptive phrase (“met Hem gezet [in de hemelse gewesten]”) is required, and translators must resist collapsing this into a vague “is dichtbij God” that loses the enthronement/authority sense that later underwrites the believer’s spiritual-warfare standing in chapter 6.
Other missing-vocabulary items:
- ἐπουράνιος (epouranios, “heavenly places,” 1:3, 1:20, 2:6, 3:10, 6:12) — flat “hemel” only denotes the future afterlife-destination in ordinary Dutch usage; the distinctive Ephesians sense of a present spiritual dimension already occupied by believers in Christ (and contested by cosmic powers) requires the descriptive phrase “hemelse gewesten,” consistently across all five occurrences so readers perceive one continuous concept rather than five unrelated references to heaven.
- αἰών (aiōn, “this present evil age,” 2:2) — literal Dutch “eeuw” misleads toward “century.” No native single word carries Paul’s cosmic-epochal sense; the descriptive “de tijdgeest van deze wereld” is required and must be flagged as a deliberate paraphrase decision (see §3 below), not a literal lexical match.
- κεφαλή’s dual register (kephalē, “head,” 1:22 vs. 5:23) — Dutch “hoofd” works literally for both the cosmic-Christological sense and the household sense, but no Dutch vocabulary distinguishes “source/preeminence” from “authority-over” the way some interpreters argue the Greek nuance requires; this is a genuine conceptual gap requiring exegetical, not merely lexical, resolution, which must be handled at the curriculum-commentary level rather than papered over in translation.
- οἰκονομία (oikonomia, “stewardship/administration,” 3:2, 3:9) — Dutch “rentmeesterschap” exists but belongs primarily to devotional/financial-giving registers rather than Paul’s apostolic-commission sense; there is no cleaner native alternative, so contextual anchoring substitutes for a missing dedicated term.
2.2 Crowded Semantic Neighborhoods (terms competing with strong existing Dutch senses)
These require active “fencing” — deliberate contextual anchoring to exclude the dominant competing sense:
| Dutch Term | Competing Dominant Sense | Fencing Strategy |
|---|---|---|
| verkiezing / uitgekozen | National/municipal political elections | Always retain explicit divine Subject (“God heeft…”) in the same clause; never leave “verkiezing” as a bare noun without its verbal anchor. |
| zonde | Colloquial “a pity/waste” (“zonde van het eten”) | Retain syntactic pairing with “overtredingen” (trespasses) and “dood” (dead) at 2:1, 2:5 so the total-depravity sense cannot collapse into mild regret. |
| roeping / geroepen | Career/vocation (“mijn beroep is mijn roeping”) | Anchor to “van God” or the specific EPC/GBC doctrinal frame at every occurrence (1:18, 4:1, 4:4). |
| scheidingsmuur | The Israeli West Bank separation barrier (dominant contemporary Dutch media referent) | Always co-locate with Temple/Torah/circumcision vocabulary within the same sentence (2:14-15) to anchor the ancient historical referent. |
| overheden / machten | Ordinary civil government (“de overheid”) | Never allow “overheden, machten” to stand alone; always close the list with “geestelijke machten van het kwaad” (6:12) or an equivalent supra-human qualifier. |
| heiligen | Catholic canonized saints (concentrated in the historically Catholic south) | Gloss as “alle gelovigen” for general audiences at every occurrence (1:1, 1:15, 1:18, 2:19, 3:8, 3:18, 4:12, 5:3, 6:18), not only at the letter’s opening. |
| tempel | Generic non-Christian world-religion temples (Hindu, Buddhist) or the literal historic Jerusalem Temple | Anchor to the Spirit-indwelt-corporate-people metaphor via surrounding “gebouw/gemeente” vocabulary (2:20-22). |
| doop | Denominational infant-baptism (“kinderdoop”) vs. believer’s-baptism (“volwassendoop”/“geloofsdoop”) practice divide | Frame 4:5’s “one baptism” around the letter’s own emphasis on underlying unity, not a specific mode/timing practice; avoid language that implicitly favors either denominational camp. |
| slaaf | Dutch colonial Atlantic/Indian Ocean chattel slavery (VOC/WIC) national-memory association | Retain the term without euphemism; supply curriculum-level (not translation-level) historical-distinction framing rather than softening the Bible text itself. |
| gemeente / kerk | ”Kerk” defaults to institution, denomination, or building | Reuse “gemeente” for every NT ekklēsia sense, especially the 5:23-32 marriage analogy where Christ’s bride is his gathered people, not a building or denomination. |
| hoofd | Modern Dutch gender-egalitarian resistance to hierarchical household language | Render literally without softening; do not substitute a de-authoritized paraphrase (e.g., “voorganger,” “bron”) that would erase the semantic content debated at 5:23. |
| vlees | Ordinary butcher’s-meat sense | Anchor 2:3’s technical Pauline anthropological sense (“de begeerten van het vlees”) to the surrounding “van nature” and “toorn” vocabulary so the fallen-nature sense is unmistakable. |
| tijdgeest van deze wereld (for αἰών) | None competing per se, but risk of sounding like a sociological rather than theological claim | Retain full phrase (not a bare “wereld”) to preserve the cosmic-spiritual-order sense set up for ch. 6’s SWA worldview. |
3. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| μυστήριον (mystērion) | Paraphrase/native compound — “verborgenheid,” not transliterated “mysterie" | "Mysterie” imports Gnostic mystery-religion and academic-detached connotations; “verborgenheid” (from “verborgen,” hidden) more precisely signals a truth that was hidden and is now disclosed, matching Paul’s own argument structure in 3:3-9. |
| Ἀββά (Abba) | Transliterate, per baseline convention (already fixed as “Abba” for Romans 8:15; Ephesians itself does not repeat this term but the convention must remain available for cross-referencing lessons) | Established across all Dutch Bible traditions (Statenvertaling onward); preserving the Aramaic retains filial intimacy no Dutch paraphrase reproduces. |
| πανοπλία τοῦ Θεοῦ (panoplia tou theou) | Idiomatic native phrase — “wapenrusting van God,” not transliterated or newly coined | Already a well-established, instantly recognized phrase in Dutch Bible and devotional culture (hymnody, sermons); no gap exists here, though supernatural seriousness must be reinforced against secular-metaphor flattening. |
| ἀρραβών (arrabōn) | Native term, not transliterated “arrabon” — “onderpand” | Classic Statenvertaling-era term retains continuity with Dutch devotional tradition; transliteration would be unrecognizable and unhelpfully technical for the newspaper-feature reading-level target. |
| δοῦλος (doulos) | Direct translation, not euphemistic substitution or transliteration — “slaaf” | Euphemizing to “dienstknecht” or “werknemer” would erase the historical institution Paul is actually addressing and weaken the text’s ethical seriousness; transliteration is not applicable to a common noun. |
| Χριστός as a proper name | Established Dutch Bible form “Christus,” not “Messias” | As already resolved in the updated bible_term_registry.json: Ephesians uses Χριστός overwhelmingly as a fused proper name (“Christus Jezus,” “in Christus”), not as an active messianic title-claim; “Messias” remains reserved for contexts (as in Romans) where the Jewish-messianic-title sense is specifically foregrounded. This is a legitimate context-sensitive divergence, not an inconsistency. |
| κεφαλή (kephalē) | Direct translation “hoofd,” not a softened paraphrase | Paraphrasing away the authority/source sense (e.g., rendering as “oorsprong” or “middelpunt”) would pre-resolve an exegetical debate translators are not authorized to settle; the literal term must be retained and the interpretive tension addressed at the curriculum-commentary level, not suppressed at the translation level. |
| ἀρχαί, ἐξουσίαι, κοσμοκράτορες (6:12 power-list) | Full descriptive phrase, not single-word transliteration or abbreviation — “overheden, machten, wereldbeheersers, geestelijke machten van het kwaad” | A compressed single-term rendering would lose the deliberately stacked, escalating rhetorical effect of Paul’s list and would strip the mandatory supra-human qualifier that fences the “overheden” collision with civil government. |
| αἰών (aiōn, “this age,” 2:2) | Descriptive paraphrase, not literal “eeuw” — “de tijdgeest van deze wereld” | Literal “eeuw” (century) is a false-friend mistranslation; paraphrase is necessary and must be flagged explicitly as a deliberate decision so reviewers do not treat it as a translation-memory deviation requiring separate justification each time. |
| πλήρωμα (plērōma) | Native term “volheid,” not transliterated | Standard theological Dutch vocabulary; risk lies in under-anchoring to Christ/church context, not in the word choice itself. |
4. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × likelihood of misreading in the Dutch context), for Phase 2 review-priority planning. All Critical/High items require mandatory human theologian review per the escalation rules in 12_ai_translation_requirements.md.
- “Gave” / grace-through-faith clause attachment (Eph. 2:8) — Critical. If Dutch syntax allows “gave” (gift) to be misread as modifying “geloof” alone rather than the entire preceding grace-through-faith reality, the passage can be misread as supporting a synergistic (Remonstrant) reading exactly opposite to the letter’s own argument and the Canons of Dort’s resolution of this precise question.
- verkiezing / voorbestemd (Eph. 1:4-5, 1:11) — Critical. Highest concentration of EPC vocabulary in the letter; both the political-election homonym and the impersonal-fate misreading of “voorbestemd” are live simultaneously in the same short passage.
- overheden/machten (Eph. 6:12; cf. 2:2) — High. The single sharpest everyday-word collision in the letter (civil government vs. cosmic spiritual powers), compounded by the baseline’s pre-existing Romans 13 government-authority sensitivity.
- scheidingsmuur (Eph. 2:14) — High. Unique to this letter among the curriculum’s source documents; a contemporary geopolitical referent (West Bank barrier) is fully available in Dutch public discourse and could hijack the ancient Temple/Torah referent if not anchored in the same sentence.
- kephalē / hoofd (Eph. 5:23; cf. 1:22, 4:15) — High. The letter’s most socially live translation choice in Dutch culture; risk of either translator-side softening (erasing content) or reader-side over-reading (importing unintended hierarchical connotations beyond the text’s own qualifications).
- zich onderschikken / hypotassō (Eph. 5:21-24) — High. Adjacent to #5; the mutual-submission (5:21) and wife-specific (5:22-24) instructions must be held together without either being allowed to silently absorb or cancel the other.
- dood in zonde / nekros + hamartia (Eph. 2:1, 2:5) — High. “Zonde’s” colloquial “a pity/waste” drift, combined with “dood’s” risk of being read as rhetorical hyperbole rather than total spiritual inability, together threaten to soften the letter’s total-depravity premise that grace (v.4-8) directly answers.
- nieuwe mens(heid) dual sense (Eph. 2:15 vs. 4:24) — High. Identical Dutch phrase serving two related but distinct referents (corporate Jew-Gentile humanity vs. individual renewed self) risks readers conflating or confusing the two without explicit sense-tagging.
- verborgenheid / mystērion (Eph. 1:9, 3:3-9, 5:32, 6:19) — Critical. Central MCR term appearing five times across the letter; any drift toward “geheim’s” conspiracy connotation would invert Paul’s own point that this truth is now revealed, not concealed.
- slaaf / doulos (Eph. 6:5-8) — High. Uniquely fraught in Dutch national memory (VOC/WIC slave trade) in a way not present for most other language pairs in this curriculum family; risk of either euphemistic erasure or unexamined equation with Dutch colonial chattel slavery, both of which would misrepresent the ancient Greco-Roman household-economy context Paul addresses.
- hemelse gewesten / epouranios (Eph. 1:3, 1:20, 2:6, 3:10, 6:12) — Medium-High. Five occurrences threading through EPC, SGF, MCR, and SWA; inconsistent rendering across occurrences would obscure that Paul is describing one continuous present spiritual reality, not five separate references to heaven-as-afterlife.
- doop / baptisma (Eph. 4:5) — High. Sits directly on the Netherlands’ infant-baptism/believer’s-baptism denominational fault line; framing must serve Paul’s unity argument without appearing to adjudicate the practice debate.
- vervuld worden met de Geest (Eph. 5:18) — Medium. Reformed/Pentecostal reading divergence on event-vs-process; verb aspect must be preserved to avoid silently favoring either tradition’s theology of Spirit-filling.
- heiligen (throughout, esp. 1:1, 2:19, 3:8, 5:3) — High. Unusually dense recurrence relative to Romans; systematic “alle gelovigen” glossing is required at every occurrence, not merely the letter’s opening, to prevent cumulative drift toward a Catholic canonized-saints reading across a six-chapter curriculum.
- wandelen / peripateō (2:2, 2:10, 4:1, 4:17, 5:2, 5:8, 5:15) — Medium. Lower individual severity but high cumulative frequency; repeated failure to anchor the idiom contextually across seven occurrences would weaken WNL’s structural role as the letter’s ethical backbone.
This document extends, and must be read alongside, analysis/08_core_glossary.md, assets/bible_term_registry.json, and the baseline translation_memory.json/bible_term_registry.json/doctrine_risk_registry.json for Romans. No term rendering fixed in those files is altered here; this analysis documents the reasoning and risk-ranking behind those fixed choices for Phase 2 translator and reviewer use.