Linguistic Gap Analysis — Acts (English → english)

Preliminary Note on Method

As with every artifact in this Language Package, English is simultaneously the source and destination language. There is no cross-language lexical gap of the ordinary kind (no missing target-language word for a source concept). The genuine “gap” analyzed here is intra-English semantic drift: places where contemporary English either (a) has no single word that cleanly carries the New Testament concept without also carrying a competing secular/legal/political/denominational sense (a crowded semantic neighborhood), or (b) has let the needed vocabulary fall into obsolescence, so that the concept must be actively rebuilt from a gloss rather than recalled from a live word (a missing/thin vocabulary gap). This document extends, and does not duplicate, 08_core_glossary.md; it exists specifically to produce (1) a doctrine-level vocabulary matrix, (2) a fencing plan for crowded neighborhoods and a supply plan for missing vocabulary, (3) transliteration-vs-paraphrase decisions for Acts’ Greek-derived technical terms, and (4) a ranked ambiguity list to drive Phase 2 review-routing priority within Acts specifically.

Full-book coverage confirmation. Every chapter of Acts (1–28) was reviewed for this analysis; see the coverage table in Appendix A. Chapters contributing no new gap beyond terms already treated in 08_core_glossary.md are explicitly marked “reviewed, no new gap” rather than silently omitted.

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Section 1 — Doctrine Vocabulary Matrix

For each of this curriculum’s nine core doctrines: the available English terms currently in circulation, their specific weaknesses as vocabulary (not merely as concepts — the concern here is word supply, not doctrine explanation), and the recommended lexical strategy for Phase 2 content generation.

1.1 The Holy Spirit and Pentecost

Available English terms	Weaknesses as vocabulary	Recommended strategy
Holy Spirit, Pentecost, filled with the Spirit, baptism in/of the Spirit, tongues, poured out, gift of the Spirit	No neutral, doctrinally uncolored English phrase exists for “repeatable Spirit-empowerment distinct from once-for-all indwelling” — every candidate phrase (“filled,” “baptized in the Spirit”) already belongs to one side of a live denominational vocabulary fight. “Pentecost” itself has been trademarked, in effect, by one modern movement’s brand name. “Tongues” is the single most contested word in the entire Acts vocabulary set.	State the curriculum’s own reading of “filled with the Spirit” as repeatable empowerment of the already-indwelt believer, transparently noting the Pentecostal/charismatic subsequent-experience alternative. Anchor “Pentecost” to the Old Testament Feast of Weeks before any modern-movement association is allowed to surface. State plainly that Acts 2’s tongues are known human languages before any 1 Corinthians 12–14 cross-reference is introduced.

1.2 The Gospel to Jews and Gentiles

Available English terms	Weaknesses as vocabulary	Recommended strategy
Gentiles, Jews, nations, all peoples, no distinction, God-fearer, uncircumcised, light to the Gentiles	”Gentiles” is a low-frequency, near-archaic word outside Bible reading; most readers know only that it means “non-Jewish” without grasping the specific covenantal stakes Acts 10–15 assigns it. “Nations” risks a modern nation-state reading. “God-fearer” names an obscure ancient social category with no live English equivalent.	Always gloss “Gentiles” as “non-Jewish peoples” on first substantive use per document; supply the covenantal stakes explicitly (circumcision, table-fellowship, law-keeping) rather than assume background knowledge; distinguish “God-fearer” clearly from the general reverential-awe sense of “fear of God” treated elsewhere.

1.3 Repentance and Baptism

Available English terms	Weaknesses as vocabulary	Recommended strategy
repentance, repent, baptism, baptize, washed, forgiveness of sins, in the name of Jesus, baptism of John	”Repentance” suffers double drift: obsolescence (rare in ordinary speech) and trivialization (street-preacher caricature, or reduction to mere “sorry”). “Baptism” is the single most crowded, most denominationally fenced word in this entire curriculum — mode, subject (individual vs. household), and theological effect (symbolic vs. means of grace) are all genuinely disputed. Acts itself further complicates this by distinguishing “the baptism of John” from Christian baptism (19:1–5), a nuance easily lost.	State this curriculum’s own reading of Acts 2:38’s baptism–forgiveness relationship explicitly, and note transparently that other traditions read the causal relationship differently (per the baseline’s denominational-transparency rule). Restore “repentance” as full Spirit-enabled reorientation of mind, will, and behavior, working against both the caricature and the triviality poles at once. Flag every baptism occurrence for consistent cross-document rendering.

1.4 The Church as Community

Available English terms	Weaknesses as vocabulary	Recommended strategy
church, fellowship, breaking of bread, holding all things in common, disciple, saints, the Way, Christian	”Church” carries the baseline’s Critical post-Christian institutional-decline/scandal association. “Fellowship” is crowded by the academic-grant sense. “Breaking of bread” is genuinely denominationally contested (sacrament vs. ordinary meal). “The Way” collides head-on with an existing modern new-religious-movement’s actual name. “Christian” has eroded into a loose cultural/political identity marker.	Actively restore each term’s living, relational, costly sense on first use per document. Explicitly set aside the “The Way International” collision before using Luke’s own name for the movement. State a transparent range-of-views note for “breaking of bread” rather than assuming one settled reading.

1.5 Apostolic Authority and Miracles

Available English terms	Weaknesses as vocabulary	Recommended strategy
apostle, signs and wonders, miracles, power of God, laying on of hands, sorcery/magic, elders/overseers/shepherds	”Miracles” is flattened by post-Enlightenment secular skepticism into legend/exaggeration/psychosomatic-explanation defaults. “Power of God” competes with a dominant, largely negative secular power-abuse discourse. “Elders/overseers/shepherds” is a Critical governance-vocabulary collision — three words that later denominational history split into separate offices (elder, bishop, pastor) are used interchangeably of one office in Acts 20 itself. “Magic” is entertainment-coded (stage illusion, fantasy fiction), draining the text’s serious occult-power concern.	State miracle claims plainly as historical fact, not hedged as metaphor. Use the Simon Magus (ch.8) and Elymas (ch.13) narratives to sharpen an explicit true-power-vs.-occult-power contrast. Present the elder/overseer/shepherd interchangeability as Luke’s own usage, transparently noting the later divergence into distinct denominational polities without adjudicating which later development is correct.

1.6 Persecution and Bold Witness

Available English terms	Weaknesses as vocabulary	Recommended strategy
witness, martyr(dom), boldness, persecution, stoning, suffering for the name	”Witness” has flattened to a neutral courtroom-procedural or true-crime “eyewitness” sense, stripped of any cost. “Boldness” risks being read as an innate personality trait rather than a Spirit-given gift granted specifically in answer to prayer under threat. “Martyr” itself, though etymologically the payoff of “witness,” risks being introduced too early as an exclusively death-related term, when Acts’ own usage is broader.	Explicitly connect “witness” to its English derivative “martyr” to restore the word’s costliness, while clarifying that Acts’ own term denotes courageous testimony, not necessarily death. Tie “boldness” explicitly to the specific prayer-under-threat narrative pattern of Acts 4:23–31 rather than leaving it as an abstract virtue.

1.7 Conversion of Paul

Available English terms	Weaknesses as vocabulary	Recommended strategy
chosen instrument / vessel of election, not disobedient to the heavenly vision, turn from darkness to light, Damascus road, “Why do you persecute me?”, Pharisee	”Election” is Critically captured by the political-vote sense; “chosen instrument” mitigates but does not eliminate this. “Obedience” collides with a strong contemporary autonomy-suspicious cultural default. “Satan”/“darkness” have been folklorized into cartoonish or Halloween-costume associations. “Pharisee” has flattened into a pure hypocrisy pejorative, losing Paul’s continued partial affirmation of Pharisaic convictions (bodily resurrection).	Use “chosen instrument” as primary rendering with an explicit note distinguishing it from political election-language. Restore “obedience” as a freely-flowing response to a specific personal encounter, not servile compliance. State the Satan/darkness claim as a real spiritual-bondage-and-deliverance claim, parallel to the baseline’s resurrection-historicity correction. Note Pharisee’s historically mixed, partly-correct profile explicitly.

1.8 Justification apart from the Law

Available English terms	Weaknesses as vocabulary	Recommended strategy
justification, righteousness, law, circumcision, grace, works, gift of God, no other name	”Justification” remains this whole curriculum’s single most severe false-friend word (give-a-reason vs. forensic declared-righteous). “Circumcision” has flattened into a religiously-neutral modern medical/hygiene procedure, fully losing its covenantal-sign, works-of-the-law stakes. “Law” is a partial cultural asset (litigious modern culture) but risks a simplistic “legalism is always bad” caricature.	Render Acts 13:39 and the Jerusalem Council narrative (ch.15) as this curriculum’s definitive Acts-side cross-references to Romans 3–4, using identical clarifying language for “justification” across both curricula. Reconstruct “circumcision’s” first-century covenantal stakes explicitly before the modern medical association is allowed to dominate the reader’s default sense.

1.9 The Great Commission Fulfilled

Available English terms	Weaknesses as vocabulary	Recommended strategy
mission, kingdom of God, ends of the earth, light to the Gentiles, preaching unhindered, sent	”Mission” is crowded by corporate-branding usage (“mission statement”). “Kingdom of God” risks a fantasy-fiction reading for younger/less-churched readers. “Light to the Gentiles” risks collision with generic wellness-culture “finding your light” idiom.	Use Acts 1:8 and 28:31 as the literary bracket anchors for this doctrine, explicitly naming the mission’s real, historical, unstoppable nature against both corporate-branding trivialization and fantasy-genre unreality.

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Section 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing / Thin Vocabulary (concepts with no clean single English word)

Concept	Gap	Fencing/supply plan
Repeatable Spirit-empowerment distinct from once-for-all indwelling	No neutral English phrase; every candidate already belongs to a denominational camp	State the curriculum’s chosen reading explicitly (see 1.1); do not silently pick a phrase and hope readers supply the intended sense
Sovereignty-and-human-responsibility held together without contradiction (“predetermined plan and foreknowledge,” Acts 2:23; “the whole counsel of God,” 20:27)	“Providence” is itself obsolescent (per baseline); no live English word names this specific both/and	Reuse baseline’s providence-clarification language; explicitly distinguish the cross’s plan (2:23) from the content of preaching (20:27) as two distinct applications of the same underlying vocabulary gap
Obedience that flows freely from faith rather than compelled compliance	”Obedience” alone, in ordinary English, defaults to compelled/servile compliance	Always pair with an explicit “flows from faith, not fear or coercion” clarifying clause, as in the baseline’s obedience_of_faith entry
The distinction between Acts 2’s known-language tongues and later private prayer-language claims	English “tongues” names both without distinction	State the Acts 2 sense plainly (known human languages) before any broader glossolalia discussion; do not let the word do double duty silently
An office-neutral way to describe Acts 6’s ad hoc practical arrangement	”Deacon” already imports later ordained-office assumptions	See transliteration decision in Section 3.4 below — recommend paraphrase over the loaded technical title
A word for Acts 15:23–29’s decree that is neither “permanent universal law” nor “arbitrary accommodation”	English has no middle-register word between “law” and “suggestion”	Supply the text’s own stated purpose (preserving unity) as the interpretive frame rather than relying on a single word to carry it

2.2 Crowded Semantic Neighborhoods (too many competing senses fighting over one word)

Term	Competing senses crowding it	Fencing strategy
baptism / baptize	Mode (immersion/sprinkling/pouring); subject (believers only/households/infants); effect (symbolic ordinance/means of grace); John’s baptism vs. Christian baptism	Explicit denominational-transparency statement on first substantive use per document; lock rendering across all Acts baptism passages (2:38; 8:36-38; 9:18; 10:47-48; 16:15,31-34; 18:25; 19:1-5) to one consistent clarifying formula
church	Building; declining institution; scandal-associated organization; living Spirit-indwelt people	Restate the living/relational sense explicitly wherever the word first occurs in a document, per baseline church entry
grace	Physical elegance/poise; legal/financial grace period; general favor/goodwill (Acts 2:47); unmerited divine favor	Flag the same short passage double-sense risk specific to Acts (2:47’s “favor of all the people” vs. the theological sense used elsewhere) — this is a new Acts-specific instance of the baseline grace collision
election / chosen	Political vote; consumer “election” of a product/plan; God’s sovereign prior choice; “chosen instrument” (9:15)	Prefer “chosen instrument”/“vessel of choosing” phrasing over bare “election” wherever Acts’ own text allows it, per the existing glossary decision
tongues	Linguistic organ; known human language (Acts 2); cessationist/continuationist prayer-language debate; media-spectacle caricature	State Acts 2’s known-language sense first and explicitly, before any broader doctrinal debate is engaged
witness	Courtroom-procedural witness; true-crime “eyewitness”; costly Christian testimony (root of “martyr”)	Explicitly connect to costliness via the martyr-etymology bridge (see 1.6)
disciple	Generic guru-follower; academic “disciple of a philosophy”; folk-etymology confusion with “discipline”; Christ-centered covenant-community follower	State the whole-life, covenant-community sense explicitly; note the unrelated etymology of “discipline” to preempt confusion
the Way	Modern new-religious-movement’s actual name; generic wellness “find your own way” idiom; Luke’s own name for the earliest Christian movement	Explicitly set aside both competing associations before using the term, per existing glossary note
idols / false gods	Contemporary “pop idol”/talent-show-franchise sense (no worship content); the biblical false-god sense	Restore the worship/false-god content explicitly; this is a stronger false-friend collision than the baseline’s own idol-adjacent entries
Pharisee	Pure hypocrisy pejorative; historically significant, partly-correct first-century movement	State the historically mixed profile explicitly; connect to Paul’s own continued partial affirmation
circumcision	Neutral modern medical/hygiene procedure; first-century covenantal-sign/works-of-the-law controversy	Reconstruct the covenantal stakes explicitly rather than relying on any analogy to the modern procedure
fellowship	Academic/professional grant or appointment; shared communal participation in Christ	Restate the participatory, relational sense explicitly on first use
deacon	Later ordained clerical office; Acts 6’s ad hoc practical-service arrangement	See Section 3.4
elders/overseers/shepherds	Later distinct denominational offices (elder/bishop/pastor); one interchangeable office in Luke’s own usage	State Luke’s interchangeable usage plainly; note later divergence without adjudicating it

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Section 3 — Transliteration vs. Paraphrase Decisions

Because source and destination language are both English, “transliteration” here means retaining the established Greek-derived English theological term as-is (already fully naturalized loanwords: apostle, baptism, Pentecost, Sanhedrin, Messiah, Christ), versus “paraphrase,” meaning replacing or supplementing the technical term with a plain descriptive English gloss to control an unwanted association or an anachronistic assumption. Each decision below states the recommended default and the reasoning.

3.1 Pentecost — RETAIN + gloss

Retain the transliterated term “Pentecost” (fully naturalized in English Bible tradition) but supply the paraphrase gloss (“the Feast of Weeks, fifty days after Passover”) on first substantive use per document, before any reference to the modern Pentecostal denominational movement. Rationale: the word is too established to replace, but its Old Testament anchor must be actively supplied since the modern movement-brand association now dominates unaided recall.

3.2 Baptism / baptizō — RETAIN, with literal-root paraphrase supplied for context (not adjudication)

Retain “baptism” (fully naturalized; no viable substitute exists). Supply the literal root meaning (“immersion, dipping”) as background information to inform the mode debate, without using that literal-root paraphrase to silently adjudicate the mode question. Rationale: replacing “baptism” itself would create more confusion than it resolves, but withholding the literal root entirely leaves readers unable to even understand why the mode debate exists.

3.3 Tongues (glōssai) — RETAIN, with paraphrase-clarification mandatory before technical use

Retain “tongues” (established English Bible-translation term) but mandatorily pair it with the paraphrase “known human languages” specifically for Acts 2, before any technical glossolalia/1 Corinthians discussion is introduced. Rationale: the bare word “tongues” alone invites readers to import whichever denominational sense they already hold; the paraphrase anchors Acts 2’s own specific claim first.

3.4 Deacon (diakonos/diakonia, Acts 6) — PARAPHRASE preferred over transliteration-derivative title

Acts 6 does not use “deacon” as a formal title; it describes an ad hoc appointment of seven men “to serve/wait on tables” (diakonia). Recommend paraphrase (“those appointed to serve,” “appointed to the practical work of distribution”) rather than importing the later technical office-title “deacon,” which already carries ordained-office assumptions from post-apostolic church history. Where the word “deacon” is used editorially for cross-reference convenience, flag explicitly that Acts 6 itself does not use this as a fixed title and that later traditions developed the formal office differently. Rationale: using the loaded title retroactively risks reading later denominational structure back into a narrative that itself describes something more provisional.

3.5 Elders / overseers / shepherds (presbyteroi / episkopoi / poimenes, Acts 20) — RETAIN all three, deliberately unharmonized

Recommend retaining all three English derivative terms (elder, overseer, shepherd/pastor) side by side rather than paraphrasing away the collision, because the collision itself is the pedagogical point: Luke uses all three of one office in a single speech. Rationale: smoothing this into one preferred term would erase the very textual evidence English-speaking traditions dispute; the terms should be presented together with an explicit note on later denominational divergence (episcopal, presbyterian, congregational governance).

3.6 Chosen instrument / vessel of election (skeuos eklogēs, Acts 9:15) — PARAPHRASE preferred over bare “election”

Recommend “chosen instrument” or “vessel of choosing” as the primary rendering rather than the bare noun “election,” specifically to soften (though not eliminate) the political-vote false-friend collision documented in the baseline. Rationale: Acts’ own phrasing already supplies a paraphrase-friendly image (a vessel/instrument shaped for a purpose); using it deliberately reduces, without erasing, the collision risk.

3.7 The Sanhedrin (synedrion) — RETAIN as a proper institutional loanword

Retain “the Sanhedrin” rather than paraphrasing as generic “the council,” to preserve its distinct historical identity as a specific combined religious-civil court. Supply a brief explanatory gloss (Jerusalem’s supreme Jewish judicial-religious council) on first use. Rationale: a generic paraphrase would flatten a specific, historically real institution into an undifferentiated abstraction.

3.8 Messiah / Christ (Christos) — RETAIN both forms as established, non-interchangeable-in-register terms

Retain “Messiah” (Jewish messianic-fulfillment register, especially in Peter’s and Paul’s synagogue sermons) and “Christ” (title-as-name register) as established per the baseline; do not paraphrase either into a generic “anointed leader,” which would lose the specific Jewish covenantal background Acts 2:36 and 13:23 depend on.

3.9 Author/Prince of life (archēgos tēs zōēs, Acts 3:15) — RETAIN with active supply, no paraphrase substitute available

No modern paraphrase captures this compound title’s “originator-and-pioneer” sense as compactly; recommend retaining “Author of life” (or “Pioneer of life”) with active explanatory supply rather than searching for a modern substitute, since the obsolescence here carries no competing false-friend risk to fence against.

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Section 4 — Ranked List of Highest-Risk Ambiguities (Acts-Specific)

Ranked by combined severity of (a) confidence of misreading, (b) doctrinal weight, and (c) pastoral/practical consequence, for Phase 2 review-routing priority within the Acts curriculum specifically. All items below require human theologian review per the baseline escalation framework unless otherwise noted.

1. Baptism (mode/subject/effect) — Acts 2:38; 8:36-38; 9:18; 10:47-48; 16:15,31-34; 18:25; 19:1-5. The single most crowded, most consequential, most denominationally fenced word in this curriculum; compounded across seven-plus distinct Acts narratives, each inviting a different tradition’s default reading.
2. Justification — Acts 13:39. The curriculum’s single clearest false-friend collision (everyday “give a reason for an action” vs. forensic “declared righteous”); Acts concentrates the entire Romans-parallel doctrine into one verse, raising the stakes of getting the one-sentence clarification right.
3. Household baptism — Acts 16:15, 31-34. Compounds risk #1 with a second, independently contested sub-issue (infant/household inclusion); the two contested vocabulary fields intersect in the same narrative.
4. Election / chosen instrument — Acts 9:15. Political-vote false-friend collision at its most acute, occurring at the curriculum’s pivotal Conversion-of-Paul turning point.
5. Filled with the Holy Spirit — Acts 2:4; 4:8, 31; 9:17; 13:9. Denominational contest over subsequent-experience theology recurs at four separate structurally important moments, multiplying the risk of inconsistent handling across documents.
6. Tongues — Acts 2:4-11; 10:46; 19:6. Denominational contest plus popular-media caricature; occurs at the Pentecost narrative’s most quotable, most publicly visible moment.
7. Elders / overseers / shepherds — Acts 20:17, 28. Single text conflates three now-institutionally-separate offices; governance-polity stakes are live and practical for many reader communities today.
8. Church — pervasive (2:47; 5:11; 8:1,3; 9:31; 11:22,26; 12:1,5; 13:1; 14:23,27; 15:3-4,22,41; 16:5; 20:17,28). Post-Christian institutional erosion risk recurs across nearly every chapter, making consistent restoration effort-intensive.
9. Grace — pervasive, with a sharpened Acts-specific trap at 2:47 (general favor) sitting immediately adjacent to the theological sense used elsewhere in the same speech-summary.
10. No other name / salvation exclusivity — Acts 4:12. Direct live collision with contemporary religious pluralism; must be preserved without softening per the baseline’s universality rule.
11. Lord — Acts 2:36. Obsolescence risk at the core passage’s climactic confession; parallels but does not duplicate Romans 10:9’s identical risk profile.
12. Pentecost — Acts 2:1. Brand-capture risk by the modern Pentecostal movement threatens to narrow the term before its Old Testament background can be supplied.
13. The Way — Acts 9:2; 19:9, 23; 22:4; 24:14, 22. Direct homonym collision with an actual unrelated modern religious movement’s name, an unusually concrete false-friend risk.
14. Circumcision — Acts 15:1, 5, 24; 16:3; 21:21. Modern medical-procedure flattening risks erasing the entire Jerusalem Council controversy’s stakes if not actively reconstructed.
15. Pharisee — Acts 15:5; 23:6-9; 26:5. Pejorative-only flattening risks losing Paul’s own continued partial identification with the movement, weakening the Conversion-of-Paul narrative’s nuance.

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Appendix A — Full-Chapter Coverage Confirmation

Chapter(s)	Reviewed	New gap contribution beyond 08_core_glossary.md
1	Yes	Ascension and casting-lots vocabulary considered; no new gap beyond existing entries
2	Yes	Core passage; contributes items #5, #6, #9, #11, #12 above
3	Yes	”Holy and Righteous One,” “Author of life” — reviewed, folded into Section 1.8/3.9, no new gap category
4	Yes	”No other name,” “boldness” — contributes item #10
5	Yes	Fear-of-God, apostolic authority before the Sanhedrin — reviewed, no new gap beyond Section 2.2 Sanhedrin entry
6	Yes	Deacon/diakonia transliteration decision — contributes Section 3.4
7	Yes	Stephen’s speech (covenant, Son of Man, stoning) — reviewed, no new gap category beyond baseline covenant entry
8	Yes	Simon Magus sorcery/gift-of-God collision — reviewed, folds into Section 1.5
9	Yes	Conversion of Paul — contributes item #4
10	Yes	Cornelius narrative (unclean/common, God-fearer) — reviewed, no new gap beyond Section 1.2
11	Yes	Granted repentance, “Christian” first coined at Antioch — reviewed, folds into Section 1.4
12	Yes	Angel, intercession/prayer, Herod’s death — reviewed, no new gap category
13	Yes	Justification (13:39), light to the Gentiles, set-apart commissioning — contributes item #2
14	Yes	Idols/false gods — reviewed, folds into Section 2.2
15	Yes	Jerusalem Council — contributes items #7 (partial, governance precedent) and #14
16	Yes	Household baptism, spirit of divination — contributes item #3
17	Yes	Unknown god, times of ignorance, resurrection mockery — reviewed, no new gap category beyond baseline resurrection entry
18	Yes	Reviewed — minor content (Priscilla/Aquila, Gallio); no new gap beyond baptism-of-John setup for ch.19
19	Yes	Baptism of John, tongues repeat, burned scrolls — contributes item #6 (reinforced)
20	Yes	Elders/overseers/shepherds, whole counsel of God — contributes item #7
21	Yes	Reviewed — Agabus prophecy, Jerusalem arrival; no new gap beyond existing prophecy entry
22	Yes	Reviewed — Paul’s defense, “Why do you persecute me” restated; no new gap beyond item #4/Section 1.7
23	Yes	Pharisee/Sadducee split before the Sanhedrin — contributes item #15
24	Yes	Reviewed — Felix, “the Way” restated; no new gap beyond item #13
25	Yes	Reviewed — Festus, appeal to Caesar; minimal new theological vocabulary
26	Yes	Not disobedient to the heavenly vision, turn from darkness to light — reviewed, folds into Section 1.7
27	Yes	Reviewed — providence/thanksgiving in shipwreck narrative; no new gap category beyond baseline providence entry
28	Yes	Preaching the kingdom unhindered — contributes Section 1.9 closing-bracket analysis

This document should be read alongside 08_core_glossary.md (term-by-term detail) and the baseline doctrine_risk_registry.json (risk-tier routing definitions); it does not restate their content but analyzes the specific lexical-gap and fencing decisions Phase 2 content generation must apply.