06 Linguistic Gap Analysis — Galatians (English–Filipino)

Purpose

This analysis maps the vocabulary demands of the full letter of Galatians onto the existing Filipino Romans Language Package, identifies where Filipino lacks ready equivalents (“missing vocabulary”), identifies where Filipino already has strong, competing everyday or folk-religious associations that risk hijacking the biblical sense (“crowded semantic neighborhoods”), records the transliteration-versus-paraphrase decision for every load-bearing new term, and ranks the letter’s highest-risk ambiguities for Phase 2 translator attention. It extends, and does not contradict, the baseline Romans Language Package. All full-book coverage requirements (every chapter, Galatians 1–6) are addressed in Section E.

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Section A: Doctrine Vocabulary Matrix

Doctrine	Available Filipino Term(s)	Weaknesses in Available Vocabulary	Recommended Strategy
Justification by Faith	katuwiran, pagpapawalang-sala, pananampalataya, mga gawa ng kautusan	Katuwiran collides with the everyday sense “rightness/reasonableness.” Pagpapawalang-sala is a compound with no shorter natural alternative, risking translator drift toward a one-word substitute that loses the forensic sense. Mga gawa ng kautusan risks being heard as a critique of law-keeping generally rather than law-keeping as a false basis of standing.	Reuse baseline terms exactly (no substitution). In every 2:15-21 occurrence, pair pagpapawalang-sala with explicit “sa pamamagitan ng pananampalataya kay Kristo” (by faith in Christ) to force the forensic, faith-based reading. Never allow mga gawa ng kautusan to stand without the surrounding contrast to pananampalataya.
The True Gospel versus False Gospels	Mabuting Balita, ibang ebanghelyo/ibang Mabuting Balita, sumpain, mga huwad na kapatid, nagligaw/nanlinlang	Filipino readers (Catholic and Protestant alike) already possess a settled, positive category for “Mabuting Balita”; there is no existing negative counter-term, so “ibang ebanghelyo” must be manufactured as a compound and risks being read as a denominational variant rather than a categorical falsehood. Sumpain risks folk-magical reading (see Section B).	Consistently pair “ibang ebanghelyo” with a clause naming it as hindi tunay/huwad (not true/counterfeit) rather than letting the word “ibang” (different/other) carry the full doctrinal weight alone. Render anathema with the judicial-formula gloss (“mapasailalim sa sumpa ng Diyos”), never a bare “sumpain” without the divine-judicial anchor.
Paul’s Apostleship	apostol, tinawag, ibinukod, paghayag, katotohanan ng Mabuting Balita	Low risk; apostol is a stable loanword. Ibinukod could be read through the lens of entering formal religious vocation (pagpapari) rather than God’s direct, pre-birth setting-apart of an individual believer.	Reuse baseline terms. When ibinukod appears (1:15), anchor it explicitly to Paul’s specific apostolic commissioning, not a general call to religious life.
Law and Grace	kautusan, biyaya, mga gawa ng kautusan, tumubos/pagtubos	Biyaya is doctrinally sound but under constant cultural pressure toward utang na loob (reciprocal debt) whenever paired with a benefit received — and Galatians pairs grace with a received status (justification) far more densely than Romans’ scattered occurrences. Kautusan alone does not distinguish Mosaic Law from “kautusan ni Kristo” (law of Christ, 6:2), a live risk unique to Galatians.	Every grace/law contrast passage (2:21, 3:1-14, 5:1-4) must carry the utang na loob exclusion note. Kautusan ni Kristo must always appear as the fixed compound, never bare “kautusan,” to prevent conflation with the Mosaic law-system Paul rejects as a justifying basis.
Crucified with Christ	ipinako sa krus na kasama ni Kristo	No existing neutral Filipino phrase for this concept; the available vocabulary for “crucified/nailed to the cross” is saturated by the Lenten devotional register, including literal reenactment practice. This is a case of vocabulary that exists but is doctrinally overloaded rather than missing.	See Section B (Critical fencing required). Full compound phrase mandatory; never abbreviate to “ipinako” alone. Teaching note required at every occurrence (2:20; 5:24; 6:14) distinguishing one-time spiritual union from repeatable physical penitensya.
The Abrahamic Covenant and Promise	tipan, pangako, lahi ni Abraham, katuwirang ibinilang	Low-medium risk; tipan and pangako are stable, non-competing terms. Katuwirang ibinilang requires the reader to already understand the Romans 4 “credited status” framing; Galatians introduces it more abruptly (3:6) without Romans’ extended argument.	Reuse baseline terms exactly. Because Galatians 3:6 arrives with less argumentative scaffolding than Romans 4, the required contextual framing note (credited, not ritually achieved) must be attached even more explicitly at this single occurrence.
The Law’s Purpose	kautusan, tagapag-alaga, tagapamagitan, mga unang simulain ng sanlibutan, sumpa	This doctrine carries the letter’s two Critical-risk cultural collisions (mediator/tagapamagitan and elemental spirits/stoicheia) plus one High-risk collision (curse/sumpa). No existing single Filipino vocabulary item cleanly isolates “temporary custodial function” from “permanently binding legal code” — kautusan does double duty for both senses of nomos across the letter.	See Section B and D. Tagapag-alaga (guardian) must be reinforced with “hanggang sa” (until) language to keep the temporary sense visible. Tagapamagitan must never be pluralized or listed alongside other intercessory figures. Mga unang simulain ng sanlibutan must never be replaced with “mga elemental.”
Adoption and Sonship	pag-ampon, Abba, Ama, Anak ng Diyos, manununod, mana, ang takdang sapul na panahon	Comparatively low risk; Filipino adoption and inheritance custom map naturally onto the metaphor. The main weakness is distinguishing believers’ adoptive sonship (pag-ampon) from Christ’s unique, eternal Sonship (Anak ng Diyos) when both appear in the same short passage (4:4-7).	Reuse baseline terms exactly; never allow “Anak ng Diyos” to be applied to believers even loosely — reserve manununod/mana/pag-ampon language for believers’ derived status.
Freedom in Christ	kalayaan, alipin/pagkaalipin	Kalayaan is almost exclusively associated with national political independence (Araw ng Kalayaan) in ordinary usage; there is no dedicated Filipino vocabulary item for “freedom from sin/law’s condemnation” distinct from this civic-nationalist sense. This is a crowded-neighborhood problem, not a missing-vocabulary one.	See Section B. Every occurrence of kalayaan in a soteriological sense (2:4; 5:1, 13) requires accompanying clause language naming its source (freedom “mula sa sumpa ng kautusan at kasalanan,” from the law’s curse and sin) and, in 5:13, an explicit warning against reading it as license.
Circumcision and the New Creation	pagtutuli/tuli, bagong likha	Reverse risk from the original controversy: tuli is a near-universal, socially unremarkable Filipino rite of passage, so Paul’s intensity about it (5:2-3, 11-12) may read as puzzling or disproportionate unless the salvific-requirement claim is made explicit. Bagong likha risks flattening into the popular testimony phrase “bagong buhay” (subjective fresh start).	Every circumcision passage must state explicitly that the issue is circumcision added to faith as a requirement for salvation, not the ordinary cultural/hygienic practice. Bagong likha must be taught as an objective, God-accomplished status, distinguished from “bagong buhay.”
Flesh versus Spirit	laman, Espiritu Santo/Espiritu, mga gawa ng laman, panggagaway/pangkukulam, bunga ng Espiritu, lumakad sa Espiritu	Laman’s ordinary meaning (physical flesh/meat, or “content/substance”) carries no inherent moral charge, unlike sarx’s loaded ethical sense in Galatians 5-6; this is a genuine missing-vocabulary gap requiring constant contextual reinforcement rather than a single fix. Panggagaway/pangkukulam names a feared, actively practiced reality in Filipino folk belief, not a dead category.	See Section B and D. Laman must always appear paired against “Espiritu” in ethical passages. Sorcery must be preserved unsoftened as a work of the flesh incompatible with inheriting the kingdom, without mocking the genuine cultural fear surrounding it.
Fruit of the Spirit	bunga ng Espiritu, kapayapaan, Kaharian ng Diyos, lumakad sa Espiritu	Low-medium risk. The grammatical singular “fruit” (not “fruits”) in Greek is easily lost in casual Filipino rendering, which could suggest a checklist of separately attainable virtues rather than one unified Spirit-produced character.	Preserve the singular construction (“bunga,” not “mga bunga”) wherever natural, and note in translator guidance that this is one unified outcome, not nine separate achievements.
Faith Working through Love	pananampalataya na kumikilos sa pamamagitan ng pag-ibig, pag-ibig	Pag-ibig is the standard, stable Bible term for agapē but carries strong everyday romantic connotation (courtship, popular song, telenovela usage) that could dilute the covenantal, self-giving sense intended at 5:6, 13-14.	Every occurrence of pag-ibig in this doctrinal context requires a contextual anchor (e.g., “pag-ibig na naglilingkod,” love that serves) distinguishing it from romantic affection. The full compound “pananampalataya na kumikilos sa pamamagitan ng pag-ibig” must never be shortened to “pananampalataya at pag-ibig” (faith and love), which would wrongly suggest two separable items rather than one organic reality.
Bearing One Another’s Burdens	dalhin/mga pasanin, kautusan ni Kristo, maghasik/mag-ani	Low risk; the bayanihan mutual-aid value gives this exhortation strong natural cultural traction. Main weakness is the risk of collapsing “kautusan ni Kristo” back into the rejected law-as-justification framework if the surrounding Spirit-produced-ethic context is lost.	Reuse the fixed compound kautusan ni Kristo; do not shorten to kautusan. Bear-burdens language may draw on the bayanihan cultural resonance in illustrative teaching material without substituting a bayanihan-specific loanword for the biblical term itself.

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Section B: Crowded Semantic Neighborhoods Requiring Fencing

These are cases where Filipino vocabulary is not missing — a ready word exists — but that word already carries a strong, active, competing association in Filipino religious or cultural life that risks being imported into the biblical text unless explicitly fenced off.

Term	Competing Association	Fencing Strategy
crucified with Christ (ipinako sa krus na kasama ni Kristo)	Annual literal Good Friday self-crucifixion (penitensya, San Pedro Cutud, Pampanga), understood by practitioners as vow-fulfillment (panata) or merit-earning.	Mandatory teaching note at every occurrence (2:20; 5:24; 6:14): a completed, one-time spiritual union with Christ’s unique atoning death, already possessed by faith — not a repeatable or imitable physical act. Full phrase required; never abbreviate. Critical tier.
marks of Jesus (mga peklat/tanda sa aking katawan)	Etymological root of “stigmata” — the Catholic devotional belief that especially holy persons miraculously receive replicated wounds of Christ.	Avoid any transliterated “estigma.” Render only with ordinary persecution-scar vocabulary; note explicitly that Paul is describing hardship-scars, not supernatural wound-replication. Critical tier.
elemental spirits/principles (mga unang simulain ng sanlibutan)	“Mga elemental” is the live, standard Filipino folk-belief term for nature-dwelling spirit-beings (dwende, engkanto, kapre).	Never use “mga elemental” in any form for stoicheia tou kosmou. Use only “mga unang simulain ng sanlibutan.” Critical tier — absolute prohibition.
mediator (tagapamagitan)	Devotional practice of praying through Mary or particular saints as go-betweens (already flagged Critical in the Romans baseline for pamamagitan/intercession).	Never present tagapamagitan in the plural or alongside other mediating figures; Galatians 3:20’s “God is one” logic must be rendered so as to exclude, not merely supplement, other mediators. Critical tier.
curse (sumpa)	Folk belief in sumpa/gaba as a magical affliction, removable through countermagic or ritual reversal (mangkukulam practice).	Anchor every occurrence to God’s righteous covenantal-judicial verdict, satisfied once for all by Christ’s substitutionary curse-bearing (3:13) — never a hex requiring ritual counter-measures. High tier.
freedom/liberty (kalayaan)	Near-exclusive everyday association with national political independence (Araw ng Kalayaan).	Every soteriological occurrence (2:4; 5:1, 13) requires a source-clause (freedom from what) attached directly to the word, plus, at 5:13, an explicit anti-license warning. High tier.
grace (biyaya)	Utang na loob — the deeply held Filipino social value of a reciprocal debt of gratitude requiring repayment through loyalty and favor.	Already governed by the baseline’s forbidden-substitution rule; Galatians intensifies this risk because grace and works-of-the-law are contrasted more densely here (2:21; 3:1-14; 5:4) than anywhere in Romans outside ch. 4 and 11. High tier — reinforce baseline rule with added emphasis.
bewitched (nagligaw/nanlinlang sa inyo, NOT “ginawan ng kulam”)	Live belief in kulam (sorcery), gaba, and usog/buyag (evil eye) as real, currently practiced supernatural threats.	Use only the recommended deception-vocabulary rendering; a literal-magic rendering would affirm folk sorcery as the actual explanation for the Galatians’ doctrinal drift, displacing Paul’s real point (persuasive false teaching). High tier.
sorcery/witchcraft (panggagaway/pangkukulam)	Actively feared, currently practiced phenomenon in Filipino folk religion (unlike many contexts where this is a dead category).	Preserve Scripture’s judgment unsoftened (5:20 vice-list; kingdom-inheritance warning) while avoiding a tone that mocks or trivializes the genuine cultural fear surrounding it. Critical tier.
circumcision (pagtutuli/tuli)	Near-universal, socially unremarkable Filipino male puberty rite; social stigma attaches to remaining uncircumcised (supot), the opposite social valence from the letter’s original controversy.	Every occurrence must make explicit that the issue is circumcision required for salvation/covenant standing, not a judgment on the ordinary cultural/hygienic practice. High tier.
flesh (laman)	Neutral ordinary meaning (physical flesh/meat) with no inherent moral charge; occasional non-anatomical sense (“substance/content”).	Mandatory pairing with “Espiritu” in every ethical occurrence (5:13-25; 6:8) to force the moral-anthropological sense; never allow laman to stand alone in a doctrinal vice-list context. High tier.
love (pag-ibig)	Dominant everyday romantic/courtship connotation (popular music, telenovela usage).	Contextual anchoring phrase required in doctrinal occurrences (5:6, 13-14; 5:22) to signal selfless, covenantal sense over romantic affection. Medium-High tier.

Missing Vocabulary (No Ready Filipino Equivalent — Constructed Compounds Required)

Unlike the crowded-neighborhood cases above, the following concepts have no existing single Filipino word and require the constructed compounds already recorded in the Section 08 glossary. These are lower collision risk but higher construction risk (translators may improvise inconsistent alternatives without enforcement):

• works of the law (mga gawa ng kautusan) — no existing single term; must remain a fixed compound distinguished from kautusan alone.
• another/different gospel (ibang ebanghelyo/ibang Mabuting Balita) — constructed negative counterpart to a term (Mabuting Balita) that otherwise has no existing negative form.
• truth of the gospel (katotohanan ng Mabuting Balita) — constructed compound; no single-word equivalent.
• judaizing (mamuhay ayon sa kaugaliang Judio) — descriptive phrase; no single Filipino word exists for this practice.
• fullness of time (ang takdang sapul na panahon) — constructed phrase; connects to but is distinct from baseline “kalinga ng Diyos” (providence).
• faith working through love (pananampalataya na kumikilos sa pamamagitan ng pag-ibig) — long constructed compound at high risk of translator-improvised shortening.
• guardian/schoolmaster (tagapag-alaga) — nearest natural Filipino household role-term, but requires added “temporary/until maturity” framing not inherent in the word itself.
• law of Christ (kautusan ni Kristo) — constructed compound; risk is collapse into bare “kautusan.”

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Section C: Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Christ	Transliterate (Kristo)	Follows the baseline’s established transliteration standard; pairs naturally with reused “Jesus.” No paraphrase risk.
Abba	Transliterate, retain alongside Ama	Preserves Aramaic filial-intimacy register per baseline Romans 8:15 precedent; must match verbatim across documents (4:6).
Anathema	Paraphrase (sumpain / mapasailalim sa sumpa ng Diyos), not transliterate	A bare transliteration (“anatema”) would be theologically opaque to most Filipino readers and risks being absorbed into the folk sumpa/gaba category without the judicial-formula framing a paraphrase can supply.
Elemental spirits (stoicheia)	Paraphrase (mga unang simulain ng sanlibutan), explicitly NOT transliterate or loan the existing “mga elemental”	The existing Filipino loanword “elemental” already names a real folk-spirit category; using it (even as a “translation” rather than transliteration) would functionally transliterate the wrong referent into the text. This is the clearest case in the letter where an available word must be actively avoided.
Marks of Jesus (stigmata)	Paraphrase only (mga peklat/tanda), transliteration explicitly rejected	Direct transliteration (“estigma”) is etymologically the source of the Catholic devotional stigmata concept; paraphrase is mandatory to avoid that association.
Mediator (mesitēs)	Paraphrase using existing compound (tagapamagitan), not a new loanword	Existing vocabulary is doctrinally adequate once fenced (see Section B); no transliteration needed, but strict singular/exclusive framing required.
Circumcision (peritomē)	Paraphrase using existing cultural term (pagtutuli/tuli), not a technical loanword	The existing cultural term is doctrinally neutral in itself; the risk lies in scope (salvific requirement vs. cultural practice), not in the word choice, so no transliteration is needed — only contextual scoping.
Sorcery (pharmakeia)	Paraphrase using existing folk-practice vocabulary (panggagaway/pangkukulam), not a clinical/pharmacological loanword	A clinical rendering (e.g., referencing drugs/potions literally) would lose the vice-list’s real-world referent for Filipino readers, for whom the folk-practice term is the accurate equivalent, not a euphemism.
Fruit of the Spirit (karpos)	Direct established term (bunga ng Espiritu), no transliteration considered	Standard, stable Filipino Bible vocabulary; no ambiguity requiring paraphrase or transliteration alternatives.
Allegory (allēgoroumena)	Direct established term (talinghaga), no transliteration considered	Already well-established in Filipino Bible usage for Christ’s parables; low risk, no special handling needed.
Seed of Abraham	Follow established pattern (lahi ni Abraham), no new construction	Extends the baseline’s seed_of_david pattern exactly; consistency with existing convention outweighs any alternative rendering.

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Section D: Ranked List of Highest-Risk Ambiguities in Galatians

Ranked by combined severity of doctrinal consequence and likelihood of misreading given Filipino cultural context. Tiers reflect escalation routing consistent with the baseline’s Critical/High/Medium/Low framework.

1. “Crucified with Christ” (2:20; 5:24; 6:14) — Critical. Highest-risk item in the entire letter: an existing, high-intensity, literally-practiced Filipino devotional analogue (Good Friday self-crucifixion) sits directly on top of Paul’s metaphor. Ambiguity: readers may hear an invitation to imitate a physical act rather than recognize a completed spiritual union. Mandatory theologian review at every occurrence.

2. “Elemental spirits/principles” (4:3, 9) — Critical. The most acute vocabulary-avoidance risk in the letter: the most natural-sounding Filipino rendering is the one that must never be used, because it names a currently believed folk-spirit category. Ambiguity: even careful translators reaching for fluency risk reintroducing the forbidden term. Requires explicit translator-facing warning, not just a preferred rendering.

3. “Mediator” / “God is one” (3:19-20) — Critical. Ambiguity: the logical force of Paul’s argument (a mediator implies two parties; God’s oneness implies the promise did not depend on an intermediary) is easily lost in translation, and once lost, “tagapamagitan” could be heard as compatible with additional devotional mediators (Mary, saints) already normalized in Filipino Catholic practice.

4. “Justified… by works of the law… by faith in Christ… not… by works of the law” (2:16) — Critical. The core passage’s triple repetition is the letter’s theological hinge. Ambiguity: if “mga gawa ng kautusan” is rendered inconsistently across the three clauses, or if “pagpapawalang-sala” drifts toward a gradual-process reading, the passage’s rhetorical and doctrinal force collapses. Requires verbatim-consistency checking across all three clauses within the same verse.

5. Sorcery / works of the flesh vice-list (5:19-21) — Critical. Ambiguity is not mistranslation but tone: Filipino readers may either (a) read this as confirming folk sorcery’s real supernatural power (over-literalizing) or (b) dismiss it as referring to a foreign, dead practice (under-literalizing), missing Paul’s point that it is a work of the flesh incompatible with the kingdom regardless of its supernatural efficacy.

6. Freedom / kalayaan (2:4; 5:1, 13) — High. Ambiguity runs in two directions simultaneously: readers may hear a political/nationalist freedom (missing the spiritual referent) or, once the spiritual sense is grasped, may hear 5:13 as license for self-indulgence (missing Paul’s explicit warning in the same verse). Both directions must be actively guarded in the same passage cluster.

7. Circumcision’s salvific stakes (5:2-3, 6, 11-12; 6:12-15) — High. Ambiguity: because tuli is culturally unremarkable and socially expected in the Philippines, Paul’s severe language (“cut yourselves off,” 5:12) risks landing as bewildering or disproportionate unless the salvific-requirement framing is made explicit at every occurrence, not assumed as background knowledge.

8. Grace vs. utang na loob in dense contrast passages (2:21; 3:1-14; 5:4) — High. Ambiguity: Galatians contrasts grace and law-works far more densely per chapter than Romans does outside 4 and 11, multiplying the opportunities for the utang na loob framework to be imported by readers even when the term “biyaya” itself is used correctly.

9. “Bewitched” (3:1) — High. Ambiguity: a literalizing rendering would make Paul appear to affirm kulam as the actual cause of the Galatians’ error, displacing his real argument (persuasive false teaching) with folk sorcery, and would land very differently for a Filipino audience than for the letter’s original readers.

10. Curse / sumpa (3:10, 13) — High. Ambiguity: without explicit judicial-covenantal framing, readers may process “sumpa” through the folk-magical gaba/countermagic lens, treating Christ’s curse-bearing as one ritual remedy among others rather than the unique, final, substitutionary satisfaction of God’s covenant judgment.

11. Flesh (sarx) in ethical vice-list contexts (5:13-25; 6:8) vs. neutral bodily sense (2:20; 4:13-14) — High/Medium. Ambiguity: “laman” alone does not distinguish Paul’s morally-loaded ethical sense from ordinary bodily reference; inconsistent pairing with “Espiritu” across occurrences would blur a distinction Paul draws sharply.

12. Faith working through love (5:6) vs. “faith and love” as two items — Medium-High. Ambiguity: a natural-sounding shortened Filipino rendering (“pananampalataya at pag-ibig”) would present two separable virtues rather than one organic reality (faith actively expressing itself through love), quietly undoing the verse’s central grammatical point.

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Section E: Full-Chapter Coverage Confirmation (Galatians 1–6)

Per the PRD Phase 1 full-book coverage mandate, every chapter has been reviewed for load-bearing vocabulary and doctrine, not only the core passage (2:15-21).

• Galatians 1 — Reviewed. Load-bearing terms: gospel, another gospel, anathema, apostle, called, revelation, set apart, mission, church, present evil age, glory (doxology, 1:5). Feeds: The True Gospel versus False Gospels; Paul’s Apostleship.
• Galatians 2 — Reviewed; contains the core passage (2:15-21) and its immediate frame. Load-bearing terms: fellowship, truth of the gospel, false brothers, judaizing, hypocrisy, justification, righteousness, faith, works of the law, sin, grace, crucified with Christ, son of God. Feeds: Justification by Faith; Law and Grace; Crucified with Christ; The True Gospel versus False Gospels.
• Galatians 3 — Reviewed. Load-bearing terms: bewitched, imputed righteousness, promise, seed of Abraham, curse, redemption, covenant, mediator, guardian, elemental spirits (introduced at 4:3 but argument begins in ch. 3’s law/promise contrast). Feeds: The Abrahamic Covenant and Promise; The Law’s Purpose; Justification by Faith.
• Galatians 4 — Reviewed. Load-bearing terms: elemental spirits, fullness of time, adoption, Abba, heir, inheritance, allegory (Hagar/Sarah), slavery, freedom (introduced). Feeds: Adoption and Sonship; The Law’s Purpose; Freedom in Christ.
• Galatians 5 — Reviewed. Load-bearing terms: freedom, circumcision, faith working through love, love (agapē), flesh, works of the flesh, sorcery, fruit of the Spirit, walk by the Spirit, kingdom of God (warning clause), peace. Feeds: Freedom in Christ; Circumcision and the New Creation; Flesh versus Spirit; Fruit of the Spirit; Faith Working through Love.
• Galatians 6 — Reviewed. Load-bearing terms: bear burdens, law of Christ, sow/reap, new creation, circumcision (closing restatement), boasting, marks of Jesus, crucified with Christ (closing restatement), grace (closing benediction). Feeds: Bearing One Another’s Burdens; Circumcision and the New Creation; Crucified with Christ.

No chapter contributes doctrine or vocabulary outside the fourteen curriculum doctrines already mapped in Section A; all six chapters are confirmed reviewed with findings incorporated above.

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Section F: Summary for Phase 2 Handoff

1. Four terms carry Critical-tier collision risk requiring absolute enforcement and mandatory theologian review on every occurrence: crucified with Christ, elemental spirits, mediator, sorcery (plus the related marks of Jesus, also Critical).
2. Six terms carry High-tier collision risk requiring consistent contextual fencing: grace (intensified vs. Romans), freedom, circumcision, curse, bewitched, flesh.
3. The single most consequential vocabulary-avoidance rule in this Language Package extension is: never render stoicheia tou kosmou using any form of “elemental.” This is stronger than a preference — it is a prohibition on the point of maximum natural-fluency temptation.
4. All findings in this document are consistent with, and extend without contradiction, the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json conventions.