Linguistic Gap Analysis: Job (English → French)

Purpose

This document executes PRD Phase 1 Step 8 for the Job curriculum. It identifies where French vocabulary is missing, crowded, or collision-prone relative to Job’s seven target doctrines, states the transliteration-vs-paraphrase decision for every borderline term, and ranks the curriculum’s highest-risk ambiguities. It presupposes and does not contradict the baseline Romans translation_memory.json/bible_term_registry.json or the Job-specific additions already logged in 08_core_glossary.md. Full-book coverage (Job 1–42) is maintained throughout; passages contributing no new lexical risk are noted as reviewed, not omitted.

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Part A — Doctrine Vocabulary Matrix

For each of the curriculum’s seven doctrines: the French terms currently available, their weaknesses in the destination language/culture, and the recommended handling strategy.

1. The Problem of Suffering and Divine Justice

Available French terms	Weaknesses	Recommended strategy
justice (tsedeq), justice/jugement (mishpat), le droit et la justice (paired mishpat-u-tsedeq)	A single French word “justice” must silently absorb two distinct Hebrew concepts (moral rightness vs. legal-verdict process). French readers cannot see the seam the Hebrew text deliberately exposes; the baseline’s own Critical-risk Romans “justice” (forensic, gift-status righteousness) sits in the same lexical slot, creating a three-way collision (Job’s mishpat / Job’s tsedeq / Paul’s dikaiosynē) all surfacing as one French word.	Use the paired rendering “le droit et la justice” wherever the Hebrew pair co-occurs (chs. 8–9, 24, 27, 34–37); attach a mandatory translator’s note distinguishing mishpat-as-process from tsedeq-as-character at every occurrence; explicitly flag in teaching commentary that Job’s mishpat/tsedeq is NOT Paul’s forensic dikaiosynē, despite sharing a French word.
souffrance (suffering, generic)	No live Hebrew single-term equivalent; “souffrance” in secular French discourse increasingly defaults to a therapeutic/psychological register (mental health, “souffrance au travail”) that can drain the text’s God-directed, courtroom-framed dimension.	Keep “souffrance” as the general discourse label in commentary but always re-anchor it to the legal-register vocabulary (plaider, cause, témoin, arbitre) the book itself uses, so the suffering is framed as Job’s case before God, not generic hardship.
théodicée (theodicy, loanword from philosophy)	A specialist academic French term (Leibniz-derived) unfamiliar to a biblically-unchurched or lapsed-Catholic general reader; risks sounding like a philosophy-seminar label rather than a lived pastoral question.	Permit “théodicée” only in teacher-facing commentary/headers, never in reader-facing devotional text; there, prefer plain phrasing such as “pourquoi les innocents souffrent-ils?“

2. The Sovereignty and Incomprehensibility of God

Available French terms	Weaknesses	Recommended strategy
le Tout-Puissant (Shaddai), l'Éternel (YHWH), Dieu (Elohim/Eloah)	Three Hebrew divine-name registers collapsing toward two French forms; risk that French readers treat “le Tout-Puissant” as a mere descriptive epithet rather than register its function as a structuring, near-personal-name title recurring 31 times.	Maintain the Divine Names Consistency Table (Part C of 08_core_glossary.md) rigorously; do not vary the French rendering of Shaddai even when English translations vary (“Almighty,” “the Almighty One”).
souveraineté (sovereignty), domination (memshalah)	“Souveraineté” carries strong contemporary political/constitutional resonance in French (national sovereignty, “souverainisme” political movements), risking a state-power reading rather than a transcendent-creational one.	In doctrine-title and commentary use, immediately pair “souveraineté de Dieu” with creation-register vocabulary (chs. 38–41: fondements de la terre, Béhémoth, Léviathan) to keep the register cosmic-creational, not political.
incompréhensible, insondable (cheqer, “sonder”)	“Incompréhensible” in ordinary French can carry a mildly negative, frustrated-bafflement connotation (“c’est incompréhensible!”) rather than reverent transcendence.	Prefer “insondable” (unfathomable) and the verb “sonder” as the primary register for God’s incomprehensibility (11:7; chs. 38–41), reserving “incompréhensible” for lower-register paraphrase only.
sagesse (chokmah)	Secular French “sagesse” can flatten toward Stoic self-mastery or generic life-advice (self-help-book register), losing the relational “fear of God” ground the book insists wisdom requires (28:28).	Never present “sagesse” unglossed at ch. 28’s hinge; pair explicitly with “la crainte de Dieu” in the same sentence or adjacent clause.

3. Retribution Theology Challenged

Available French terms	Weaknesses	Recommended strategy
le méchant / le juste (rasha/tsaddiq), peine (labeur) / iniquité (amal/aven), discipline / correction (musar)	French has no single word marking “the friends’ theology” as a distinguishable category from general biblical morality vocabulary; “le juste/le méchant” pairing reads identically whether spoken by the (flawed) friends or by the narrator/God, so French readers may not detect that a given verse is presenting a contested claim rather than settled doctrine.	Use consistent framing devices in teaching commentary (“selon la théologie des amis de Job…”) rather than lexical marking, since no French vocabulary distinction is available; flag every friend-speech occurrence of this pair for native-speaker review to confirm the surrounding commentary marks it as contested.
récompense (reward) — REJECTED for shuv_restore	”Récompense” is the natural, idiomatic French word for chapter 42’s restoration, but using it would textually re-assert exactly the mechanical reward-theology the whole book dismantles.	Forbidden substitution (already logged in bible_term_registry.json): never use “récompensa” for 42:10; use “rétablit / restaura les biens de” and attach a teaching-commentary caution every time.
discipline vs châtiment (musar)	Modern French “discipline” primarily denotes school/workplace/military order-keeping, a weaker and more procedural sense than the Hebrew’s formative, relationship-preserving correction; “châtiment” over-corrects toward pure punishment.	Use “discipline / correction” as primary, glossed on first occurrence (ch. 5) as “correction formatrice, et non simple punition,” reserving “châtiment” for Elihu’s more punitive-leaning usage (chs. 33–36) only where context warrants.

4. Faith and Integrity amid Suffering

Available French terms	Weaknesses	Recommended strategy
intègre / droit (tam/yashar), intégrité (tummah)	French “intégrité” and “intègre” function today chiefly as secular professional-ethics vocabulary (un fonctionnaire intègre, l’intégrité d’un juge) — an anti-corruption register wholly detachable from any God-relationship. This is the single largest secularization risk in the Faith-and-Integrity doctrine, since the exact French words the doctrine’s own name depends on are borrowed daily by journalism and politics with zero religious content.	Never allow “intègre/intégrité” to stand alone in doctrine-title or lesson-heading use without immediate proximity to “la crainte de Dieu” — every occurrence in reader-facing material must appear within one sentence of God-relational language, per the anchoring rule already flagged in the registry.
foi (thematic, no lexical Hebrew anchor)	Because Job’s Hebrew has no single word matching Greek pistis, using baseline “foi” risks implying the OT text explicitly names a “faith” concept lexically parallel to Romans, when it is in fact a synthesized theme. Readers moving from Romans (Phase-2 curriculum already delivered) may wrongly expect a matching term-for-term Bible-text occurrence in Job.	Restrict “foi” strictly to teaching commentary framing the book’s overall theme; never force it as a rendering of any specific verse. State explicitly in commentary headers: “the Book of Job does not use a single Hebrew word equivalent to pistis; ‘faith’ here names a theme, not a translated term.”
impie (chanaph)	Available and adequate, but the near-synonym cluster (rasha / chanaph / avon / chattah) is dense enough that French, lacking equivalent lexical variety, risks flattening four distinguishable Hebrew accusation-categories into two or three French words.	Maintain the distinct French renderings already fixed in the registry (péché / iniquité / le méchant / impie) without further consolidation, even where this produces more terms than a translator might instinctively use for economy.

5. The Mediator/Redeemer Hope

Available French terms	Weaknesses	Recommended strategy
arbitre (mokiach, 9:33), témoin (ed, 16:19), Rédempteur (go’el, 19:25), rançon (kopher, 33:24)	This is French’s best-resourced doctrine lexically (a full legal/kinship register exists), but it is also the doctrine most exposed to premature theological collapse: French devotional culture (Catholic hymnody, “Ô Rédempteur”) reflexively hears “Rédempteur” as a direct, capitalized title for Christ, which will lead readers to flatten Job 19:25’s historically-open hope into an explicit NT confession within the Bible-text translation itself, rather than experiencing it as a developing, still-unresolved hope the way Job’s original audience did.	Render “Rédempteur” in the Bible text without any added Christological gloss or capitalization beyond normal proper-noun convention; reserve every explicit “this points to Christ” statement for teaching commentary only. Maintain the three-stage lexical trajectory (arbitre → témoin → Rédempteur) rigorously so French readers can trace the escalating confidence across chs. 9, 16, 19 the way the Hebrew does.
médiateur — RESERVED, not used in Bible-text rendering	”Médiateur” is the obvious, natural French cognate and is exactly the word the NT bridge (1 Tim 2:5) will eventually need; using it now for mokiach would prematurely merge Job’s legal-arbitration image with the NT’s fully-realized single Mediator doctrine, collapsing the developing-hope literary structure the book is built on.	Confirmed exclusion from Bible-text use (per 08_core_glossary.md); permitted only in teaching-commentary bridge statements explicitly comparing Job’s trajectory to 1 Timothy 2:5.
The go’el kinship-redeemer institution itself	France has no living cultural or legal equivalent to the ANE kinsman-redeemer role (levirate marriage, blood-avenger, property-redemption obligations of a near relative). Unlike “Rédempteur” the word, the underlying social institution is a genuine vocabulary-plus-concept gap.	This is a missing-concept case, not a missing-word case (see Part B below): retain the single-word transliteral-equivalent “Rédempteur” but require a mandatory explanatory footnote/teaching-commentary block describing the go’el institution (Ruth 4, Lev 25) at first occurrence.

6. Repentance and Restoration

Available French terms	Weaknesses	Recommended strategy
je me repens (nacham, 42:6), poussière et cendre (aphar va’epher), rétablit / restaura les biens de (shuv)	French “se repentir” is a strongly Catholic-sacramental-adjacent verb (associated with confession, contrition, the sacrament of penance) that may import an institutional-absolution frame the Hebrew root nacham (sorry/relent/console oneself) does not require and may not even intend at 42:6.	Render “je me repens” as the primary rendering (majority tradition, Segond-aligned) but attach a mandatory, non-optional translator’s note at every occurrence explaining the genuine ambiguity between “I repent” and “I relent/am comforted concerning dust and ashes.” Do not silently resolve the ambiguity toward either the Catholic-confessional or the comfort/relent pole.
rétablit / restaura vs récompensa	As above (Retribution Theology row): the natural-sounding “récompensa” is a forbidden substitution because it reintroduces mechanical reward theology at the exact moment the book is subverting it.	Enforce the forbidden-substitution flag consistently at every occurrence of 42:10–17.

7. Satan’s Limited Power under God’s Sovereignty

Available French terms	Weaknesses	Recommended strategy
Satan (ha-satan), les êtres célestes (les « fils de Dieu ») (bene ha-Elohim)	French popular culture (film, folklore, “le Malin,” heavy-metal iconography) knows “Satan” chiefly as an autonomous, cosmic-scale evil power roughly co-equal with God in a dualistic mythic imagination — the opposite of the doctrine this curriculum teaches (Satan operating only within God-set limits, “only… do not…”). The definite article’s office-sense (“the Accuser,” a courtroom role) is entirely invisible in the bare French proper noun “Satan.”	Mandatory first-occurrence gloss: “Satan (litt. « l’Accusateur »)” at 1:6, reinforced by commentary at every subsequent occurrence (1:8–12, 2:1–6) explicitly naming the two divine limit-clauses as the doctrinal center of the scene, not incidental narrative detail.
les fils de Dieu — REJECTED as primary rendering	Direct lexical collision with the baseline’s Critical-risk Christological term “Fils de Dieu” (Christ’s unique, eternal Sonship). An unwary reader encountering “les fils de Dieu” in Job 1:6 immediately after studying Romans’ “Fils de Dieu” doctrine risks a false christological association with an unrelated angelology text.	Confirmed mandatory departure to “les êtres célestes (les « fils de Dieu »),” literal phrase demoted to parenthetical gloss only, per registry.

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Part B — Missing Vocabulary vs. Crowded Semantic Neighborhoods

B.1 Genuinely Missing Vocabulary (concept gaps, not just word gaps)

Gap	Description	Fencing strategy
Go’el kinsman-redeemer institution	No French legal or cultural concept corresponds to the ANE obligation of a near relative to redeem property, avenge blood, or marry a widow. The single word “Rédempteur” is available and correct, but the institution behind it is opaque without explanation.	Mandatory teaching-commentary block at first occurrence (19:25); do not attempt to explain the institution inside the Bible-text translation itself.
The mokiach/arbitre legal role	Ancient Near Eastern third-party legal arbitration between a human and a deity has no precise French institutional parallel (modern French “arbitre” evokes sport officiating or commercial arbitration, not a cosmic courtroom).	Accept the imperfect fit; the legal register itself (plaider, cause) supplies enough contextual framing across chs. 9–31 that a French reader can infer the courtroom sense even without a perfect institutional match.
ANE self-imprecatory oath genre (ch. 31)	The “if I have done X, may Y befall me” conditional-curse oath-of-clearance form is not a living French rhetorical genre; French legal culture has no equivalent ritual self-cursing convention.	Genre-note required in teaching commentary; do not attempt to naturalize the form into a French legal register that does not exist (e.g., do not render as a modern “déclaration sur l’honneur,” which loses the self-curse element entirely).
Sheol as a non-punitive realm of the dead	French has no neutral word for the OT undifferentiated afterlife; every available French afterlife vocabulary (“enfer,” “l’au-delà,” “le monde des morts”) carries either explicit Christian/Catholic punitive theology or vague secular abstraction.	Transliterate (“le shéol”) with a periphrastic gloss (“le séjour des morts”) rather than search for a nonexistent perfect equivalent; forbid “enfer” absolutely (already logged).

B.2 Crowded Semantic Neighborhoods (too many concepts competing for one French word)

French word	Competing occupants	Fencing strategy
justice	(a) Job’s tsedeq (moral-relational rightness); (b) Job’s mishpat (legal-verdict process); (c) baseline Romans’ dikaiosynē (forensic, gift-status righteousness, Critical risk); (d) ordinary secular French “justice” (the court system, “aller en justice”).	Four distinct referents, one French word. Use the paired rendering “le droit et la justice” when Hebrew mishpat/tsedeq co-occur; mandatory translator’s note at every Job occurrence distinguishing it from the Romans forensic sense; never let Job’s “justice” silently inherit Romans’ soteriological weight or vice versa.
Seigneur / l’Éternel	Baseline’s NT “Seigneur” = Christ’s exclusive Lordship (kyrios) vs. Job’s YHWH.	Already fenced by the baseline-extension decision to render YHWH as “l’Éternel,” keeping the two registers visually and lexically separate; theological continuity taught explicitly in commentary, never assumed through shared vocabulary.
Fils de Dieu	Baseline’s Critical Christological title vs. Job’s bene ha-Elohim (plural angelic beings).	Already fenced by mandatory departure to “les êtres célestes (les « fils de Dieu »).“
gloire / honneur	God-directed kavod (baseline “gloire”) vs. Job’s own human social kavod (ch. 29).	Already fenced in the registry: “gloire” reserved for God-directed occurrences only; “honneur” for Job’s human-register recollections.
grâce / pitié	Baseline’s Critical soteriological “grâce” (unmerited divine favor) vs. Job’s plea to friends for ordinary human compassion (19:21, chanan root).	Already fenced: render 19:21 as “ayez pitié de moi,” never forcing baseline “grâce” onto a purely interpersonal appeal, to preserve the doctrinal precision of the High-risk Romans “grâce” entry.
paix / être en paix avec Dieu	Baseline’s “peace with God” (Romans 5:1, peace secured through justification by faith apart from works) vs. Eliphaz’s offer of reconciliation through Job’s own moral reformation (22:21, shalam root).	Requires explicit teaching-commentary contrast: Eliphaz’s “peace” is precisely the works-based peace Romans corrects; the French rendering must not imply doctrinal equivalence between the two “peace” passages.
intègre / intégrité	Job’s covenantal moral-relational wholeness (tam/yashar/tummah) vs. modern French secular professional-ethics register (anti-corruption, “un homme intègre”).	Fenced by the mandatory God-relational anchoring rule (proximity to “la crainte de Dieu” in all reader-facing material).
médiateur	Not yet occupied in Job’s Bible-text rendering, but “crowded” prospectively by its reserved future NT role (1 Tim 2:5) and general French usage (workplace/legal mediator, divorce mediation).	Fence by exclusion: “médiateur” is banned from Bible-text rendering throughout the Job curriculum; permitted only in explicit commentary bridge-statements.
sagesse	Job’s chokmah (relational, God-grounded wisdom, ch. 28) vs. secular French “sagesse” (Stoic self-mastery, self-help register).	Fenced by mandatory pairing with “la crainte de Dieu” at the ch. 28 hinge.

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Part C — Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Satan (ha-satan)	Transliterate (“Satan”), with mandatory first-occurrence office-gloss	Established, stable proper noun across all French Bible traditions; paraphrase (“l’Accusateur” as primary) would break with universal French Bible convention, but the definite-article office-sense must be supplied via gloss since bare transliteration alone loses it.
bene ha-Elohim	Paraphrase, not transliterate/calque (“les êtres célestes,” parenthetical literal gloss only)	A literal calque directly collides with the baseline’s Christological “Fils de Dieu”; this is the clearest case in the whole curriculum where literal fidelity must yield to doctrinal fencing.
Sheol	Transliterate + periphrasis (“le séjour des morts (le shéol)“)	No adequate single French word exists that is both accurate and free of imported punitive-afterlife connotation; combining a periphrastic gloss with the transliteration covers both accuracy and accessibility.
Abaddon	Transliterate (“Abaddon”)	Proper-noun parallelism with Sheol in 26:6 is rhetorically load-bearing; a paraphrase (“l’abîme”) would sever the parallelism.
Behemoth / Leviathan	Transliterate (“Béhémoth” / “Léviathan”)	Paraphrase into modern zoological identifications (“l’hippopotame” / “le crocodile”) flattens the rhetorical-theological force of untamable, God-subordinate cosmic creatures into mere natural history; established French Bible convention (Segond, TOB, Jérusalem) already transliterates both.
Abba (baseline, NT)	Not present in Job; no decision required for this curriculum, retained for cross-document consistency only	N/A
go’el	Paraphrase via established equivalent term (“Rédempteur”), not transliterate	Unlike Satan or Sheol, this is a common noun describing a legal role, not a proper name; French Bible tradition uniformly renders it “Rédempteur,” and transliterating the Hebrew would strand readers with no entry point at all.
mokiach / ‘ed	Paraphrase (“arbitre” / “témoin”)	Ordinary legal-role common nouns; transliteration would be unintelligible and serves no doctrinal-fencing purpose here (unlike bene ha-Elohim, there is no competing baseline term to collide with).
kopher	Paraphrase (“rançon”)	Common noun with a stable, well-understood French Bible equivalent; transliteration would obscure rather than clarify.
nacham	Paraphrase (“je me repens”) with mandatory ambiguity footnote, not resolved via alternate transliteration	The root itself is not a proper noun and has no transliteration tradition in French Bibles; the correct fencing tool here is the mandatory translator’s note, not a transliteration choice.
Shaddai / El Shaddai	Paraphrase via established French Bible convention (“le Tout-Puissant”), not transliterate	Universal French Bible-translation convention (Segond, TOB, Jérusalem all use “le Tout-Puissant”); transliterating “Shaddaï” would break from all extant francophone Bible traditions the audience already recognizes.
YHWH	Paraphrase/convention substitution (“l’Éternel”), not transliterate (“Yahvé”)	While “Yahvé” exists in some scholarly and Jerusalem-Bible-adjacent French usage, “l’Éternel” is the dominant Segond-tradition convention this curriculum’s register targets (per the baseline’s own ecumenical Segond/TOB-anchored register) and, critically, keeps this term visually distinct from baseline’s “Seigneur.”

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Part D — Ranked List of Highest-Risk Ambiguities (This Curriculum)

Ranked by combined doctrinal weight and likelihood of silent mistranslation, with special weighting given to the core passage (Job 19:23–27).

1. Job 19:26 — “in my flesh” / “without my flesh” (bodily vs. disembodied post-mortem seeing) — CRITICAL. The Hebrew syntax (מִבְּשָׂרִי, mibbesari) is genuinely disputed between “from/in my flesh” (bodily) and “away from/without my flesh” (disembodied). This is the single highest-stakes ambiguity in the entire curriculum because it sits inside the core passage and bears directly on resurrection-hope teaching. Do not resolve in translation; mandatory translator’s note at every occurrence; mandatory theologian review.

2. Job 19:25 — “Rédempteur” premature Christological collapse — CRITICAL. French devotional reflex (“le Rédempteur” = Christ) risks silently converting Job’s open-ended historical hope into an explicit NT confession within the Bible-text rendering itself, short-circuiting the book’s own developing-hope literary arc (arbitre → témoin → Rédempteur). Fence: no capitalization/gloss beyond normal proper-noun convention in-text; Christological connection reserved for commentary only.

3. Job 42:6 — nacham (“I repent” / “I relent/am comforted”) — CRITICAL. The curriculum’s own “Repentance and Restoration” doctrine is named for a term whose primary Hebrew sense is genuinely double, and French “se repentir” imports a Catholic-sacramental confessional frame absent from the Hebrew. Mandatory ambiguity footnote at every occurrence; never silently resolved.

4. Job 1:6, 2:1 — bene ha-Elohim vs. baseline’s “Fils de Dieu” — CRITICAL (cross-document collision). Highest-probability point of accidental doctrinal cross-contamination between the Romans and Job curricula, since learners study both. Mandatory non-literal rendering already fenced; verify at Phase 2 QA that no worker silently reverts to the literal calque under translation-memory pressure.

5. Job 9:33 / 19:25 — mishpat/tsedeq “justice” vs. Romans’ forensic “justice” — HIGH. A learner moving from the Romans curriculum to Job carries an already-loaded theological expectation for the French word “justice” that Job’s legal-governance sense will not satisfy, risking either (a) importing Pauline soteriology into Job’s courtroom drama, or (b) flattening Romans’ doctrine into mere legal procedure when reviewing Job material later. Mandatory translator’s note at every mishpat/tsedeq co-occurrence (chs. 8-9, 24, 27, 34-37).

6. Job 19:25 — “at the last” (qets/eschatological timing) and “he shall stand upon the earth” (post-mortem vs. within-history vindication) — HIGH. Distinct from the flesh/no-flesh ambiguity (#1) but compounding it: whether Job expects vindication within his lifetime, at a future historical moment, or beyond death is not fully resolved by the Hebrew and should not be resolved by the French rendering. Preserve open temporal phrasing; flag for theologian review alongside #1.

7. Job 1:6-12, 2:1-6 — “Satan” stripped of office-sense — HIGH. Popular French cultural knowledge of “Satan” as an autonomous cosmic-evil figure is the most likely silent doctrinal leak in the Satanology doctrine, since the word itself requires no translation decision to “go wrong” — the risk is a French reader’s background assumption overriding the text’s own careful limiting clauses. Mandatory first-occurrence gloss and recurring commentary reinforcement of the “only… do not…” limit clauses.

8. Job 4:8 and throughout — friends’ retribution-theology vocabulary presented without lexical marking as contested — HIGH. Because French offers no distinguishing vocabulary between “settled biblical doctrine” and “the friends’ flawed theological argument,” a reader working from the French text alone, without accompanying commentary, cannot detect that chapters 4-25 largely present a view the book itself will later have God rebuke (42:7). Requires structural/commentary-level fencing, since no lexical fencing is available.

9. Job 42:10 — “rétablit/restaura” vs. “récompensa” — HIGH. The natural, idiomatic French choice is the forbidden one; translators working quickly or optimizing for readability are statistically likely to reach for “récompensa” by default. Explicit forbidden-substitution flag required in Phase 2 validation checklist, parallel to the baseline’s “justice méritée” ban.

10. Job 28:28 and 1:1 — “sagesse”/“intègre” secularization drift — MEDIUM-HIGH. Individually medium-risk per the baseline schema, but ranked here because these are high-frequency terms appearing across many lessons; cumulative secular-register drift across a full curriculum is a distinct risk from any single verse’s ambiguity. Requires the God-relational proximity rule to be enforced systematically, not just at first occurrence.

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Summary for Phase 2 Handoff

• 6 Critical-risk lexical items require theologian sign-off at every occurrence: satan, divine_council_beings, go_el_redeemer, kopher_ransom, yhwh_lord, nacham_repent, plus the core-passage-specific chazah_ra_ah_see_god (already logged in the registry as Critical).
• The single highest-density risk zone in the entire book is Job 19:23-27 (the core passage), containing three of this analysis’s top-4 ranked ambiguities simultaneously (flesh/no-flesh, Rédempteur collapse, temporal “at the last”).
• Four crowded-neighborhood collisions (justice, Seigneur/l’Éternel, Fils de Dieu, gloire/honneur) are cross-document risks inherited from direct lexical overlap with the already-delivered Romans curriculum and require Phase 2 QA to specifically check for translation-memory bleed-through.
• No wholesale new French coinages are recommended anywhere in this analysis; every fencing strategy above works within existing French Bible-translation convention (Segond/TOB/Jérusalem-aligned), supplemented by mandatory translator’s notes and teaching-commentary scaffolding rather than invented vocabulary.

This document must be loaded alongside 08_core_glossary.md, bible_term_registry.json, and doctrine_risk_registry.json before Phase 2 segment translation of the Job curriculum begins.