Ecclesiastes — Linguistic Gap Analysis (Hmong Language Package)

0. Purpose and Method

This document performs the Phase 1 Step 8 gap analysis mandated for the Ecclesiastes curriculum: it (a) maps each assigned doctrine against the Hmong vocabulary currently available to express it, (b) separates true missing-vocabulary gaps (comprehension-level, no traditional-religion collision) from crowded semantic neighborhoods (multiple referents sharing one Hmong root that must be fenced apart), (c) records every transliteration-vs-paraphrase decision with its rationale, and (d) ranks the letter’s highest-risk ambiguities for prioritized theologian review. It never contradicts assets/translation_memory.json (Romans baseline, permanent TM) and treats the Ecclesiastes-specific analysis/08_core_glossary.md and assets/bible_term_registry.json as its direct inputs. Risk-tier definitions are inherited unchanged from the Romans baseline.

All twelve chapters of Ecclesiastes are covered in §5 below; no chapter is silently skipped.

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1. Doctrine Vocabulary Matrix

Doctrine	Available Hmong Terms	Weaknesses in Current Vocabulary	Recommended Strategy
1. The Fleeting Nature (“Hevel”) of Life Under the Sun	tsis muaj qabhau (hevel); hauv qab lub hnub (under the sun); raws cua (chasing wind); qhov tau (profit/gain)	tsis muaj qabhau is an abstract negative-quality phrase (“has no flavor/substance”) that does not, on its own, carry Hebrew hevel’s vivid physical image (breath/vapor/mist that dissipates instantly). Left unillustrated, it risks reading as a bare value-judgment (“worthless”) rather than Qoheleth’s phenomenological observation (“insubstantial, ungraspable, quickly gone”). It is also the single highest-frequency term in the book (~38 occurrences) and therefore the single highest-frequency point of contact with the forbidden hmoov (fate) vocabulary.	Pair the abstract phrase with the concrete companion-image at every first occurrence per lesson: “tsis muaj qabhau, zoo li ib npuas pa” (“insubstantial, like a puff of breath”). Never allow the phrase to stand alone as a bare moral verdict. Permanently forbid all hmoov-family substitutions (inherited from registry #14). Always teach hauv qab lub hnub as the bounded epistemic frame the book itself transcends at 12:13, not as an endorsement of fatalism.
2. The Limits of Human Wisdom and Achievement	tswvyim (wisdom); kev ruam / tus ruam (folly); kev khwv (toil); qhov tau (profit); ua rau lub cev nqaij tawv qaug zog (weariness of the flesh)	tswvyim is a positively-loaded, high-status Hmong term — but Hmong tradition also attributes a form of “wisdom” or hidden knowledge to the txiv neeb (shaman), who claims insight into hidden causes and futures through spirit-consultation and divination. This is a previously unlogged collision risk: if Ecclesiastes’ repeated praise of tswvyim is not disambiguated, hearers may (consciously or not) assimilate the sage’s insight into the shaman’s divinatory insight, especially given the book’s own interest in “what is to come” (8:7, 10:14). Additionally, kev khwv (toil) must carry two theologically opposite senses (futile toil vs. gift-received toil) with no lexical marker distinguishing them.	New fencing requirement: every lesson using tswvyim in this book must include an explicit contrast note distinguishing Qoheleth’s wisdom-tradition insight (observation, experience, and reflection under a sovereign God) from txiv neeb divinatory knowledge (spirit-consultation, fortune-telling). This is logged as a candidate for a future TM-revision addition to the registry. For kev khwv, retain the single Hmong word (matching the Hebrew’s own single-word usage) but carry the futile/gift distinction entirely through surrounding teaching, never through lexical substitution (per registry #23’s existing note).
3. Enjoying Life as a Gift from God	yog Vajtswv txoj khoom plig (God’s gift); kev zoo siab (gladness); noj thiab haus thiab zoo siab (eat-drink-be-glad refrain); feem (portion)	Ordinary Hmong communal eating and drinking (especially at New Year, weddings, and funerals) is frequently preceded by ritual offering of food/drink to household or ancestral spirits (fij dab, xyeem) before the living partake. Presenting “eat, drink, and be glad” without comment risks being assimilated into this offering-then-feasting pattern, implicitly suggesting the joy commended here still requires a prior spirit-offering to be legitimate or safe.	Every occurrence of the eat-drink-be-glad refrain must be taught with an explicit note that this joy is received directly from God’s hand (2:24-26; 3:13; 5:18-19) with no prior appeasement offering of any kind required or implied. Anchor feem explicitly as feem uas Vajtswv pub (the portion God gives) at every occurrence, never left as a bare, unanchored noun.
4. The Fear of God as Life’s Foundation	kev hwm thiab ntshai Vajtswv (fear of God)	(Inherited from registry #3, Critical.) Direct terminological overlap with ntshai dab, the dread-driven, appeasement-motivated fear of capricious spirits central to Hmong traditional religion.	No lexical fix is available; the identical surface form is unavoidable. Mandatory contrastive teaching at every occurrence: God’s ways, though inscrutable (3:11; 8:17; 11:5), are never capricious or ritually manipulable, unlike spirit-anger. Mandatory human theologian review for all content, per existing registry routing.
5. Mortality and Divine Judgment	chaw nyob ntawm cov tuag (Sheol); muaj tib yam xwm txheej (rau txhua tus) (one fate to all); Vajtswv txoj kev txiav txim (future divine judgment); lub qhov ntxa (eternal home); cov quaj ntsuag ncig hauv tej kev (mourners); ntsuj plig (human spirit); cov av (dust)	This doctrine concentrates the largest cluster of Critical-tier terms in the book, several converging within the same core passage (12:1-14). Sheol and the eternal-home euphemism both risk assimilation into the Hmong ancestral afterlife (yeeb ceeb), where the dead remain active and ritually reachable; the mourner-procession imagery (12:5) sits directly adjacent to the spirit’s-return-to-God resolution (12:7), creating a single-passage convergence risk (see §4 ranked list, items 4-7).	Maintain all existing permanent forbidden substitutions (registry #31, #32, #35). Teach 12:5 (mourners) and 12:7 (spirit returns to God) as a single theological unit whenever either is presented, so hearers never harmonize them into an animistic soul-journey narrative. Keep Vajtswv txoj kev txiav txim (this book’s still-future, universal judgment) lexically and conceptually distinct from the Romans baseline’s kev raug txiav txim rau kev puas tsuaj (the believer’s condemnation already removed in Christ) — these describe different moments in redemptive history and must never be cross-substituted.
6. Contentment amid Life’s Uncertainty	feem (portion); noj thiab haus thiab zoo siab (refrain); lub caij lub nyoog (time/season); no dedicated “contentment” term currently logged	Gap identified: no term in the current registry directly names the synthesizing virtue this doctrine requires — settled, trusting satisfaction with what God gives, held together with honest acknowledgment of unpredictability (11:1-6, “you do not know…”). Without a named term, this doctrine risks being taught only indirectly through the portion/enjoyment vocabulary, which under-marks the “amid uncertainty” half of the doctrine.	Recommended new term (candidate for TM-revision review): kev txaus siab (“contentment/satisfaction of the heart-liver”), to be introduced as a book-specific term anchored explicitly to trust in God’s sovereign timing (3:1-11) rather than resignation. Mandatory disambiguation from fatalistic acceptance (hmoov-adjacent resignation): Ecclesiastes’ “you do not know” (11:5-6) is bounded epistemic humility before a personal, purposeful God, not surrender to impersonal chance. Log as [TRANSLATOR REVIEW NEEDED: new term "kev txaus siab" for contentment, doctrine 6].

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (comprehension gaps — no traditional-religion collision, but no existing natural Hmong equivalent)

Item	Reference	Gap Description	Recommended Handling
Bread cast upon the waters (trade-risk metaphor)	11:1-2	A commercial shipping/trade-risk metaphor (diversify investments across ventures/waters) unfamiliar to a highland agrarian Hmong cultural frame with no maritime trade tradition.	Retain literal image (muab mov khob puag rau saum dej) with a mandatory first-occurrence illustrative footnote explaining the ancient trade-risk sense, following the same convention already established for the Romans baseline’s olive-tree grafting metaphor (11:17-24).
Companionship/mutual-help partnership (“two are better than one”)	4:9-12	No dedicated glossary entry currently exists for this concept, despite its doctrinal relevance to Contentment and to the book’s social observations.	Propose new term kev sib koom tes (“mutual partnership/helping one another”), Low risk, comprehension-level only; log as [TRANSLATOR REVIEW NEEDED: new term for 4:9-12 companionship] pending formal TM-revision addition.
Caper berry (appetite stimulant)	12:5	The Hebrew abiyyonah (caper berry, an appetite stimulant in the ancient world) has no Hmong botanical equivalent and no useful cultural bridge; a literal transliteration would be doctrinally inert and comprehensibly opaque.	Paraphrase generically as tej yam pub kom noj qab haus qab (“something that stimulates appetite/desire”) rather than attempting botanical transliteration; retain the sense (desire fails in old age) without the specific unfamiliar referent. Log as a minor addition to registry entry #37’s imagery cluster.
Household/architectural aging imagery (doors in the street closing, grinding sound low)	12:3-4	Ancient Near Eastern house-fixture imagery (street-facing doors, grinding-mill sound) partially but not fully covered by registry #37; some specific images (doors, grinding sound as distinct from grinders/teeth) need their own explanatory footnote.	Expand the existing mandatory footnote for registry #37 to explicitly itemize each image rather than treating the metaphor as a single undifferentiated block; retain literal imagery throughout, no modernization.

2.2 Crowded Semantic Neighborhoods Needing Fencing

These are cases where a single Hmong root or phrase must legitimately serve multiple distinct referents across Romans and Ecclesiastes (or within Ecclesiastes alone), creating cross-contamination risk if not explicitly fenced in every teaching context.

Shared Root / Phrase	Competing Referents	Fencing Requirement
ncaj ncees (righteous/-ness)	(1) Romans’ forensic imputed righteousness (raug suav tias ncaj ncees, Critical, permanent qualifier required); (2) Ecclesiastes’ plain descriptive moral category, “a righteous person” (registry #9, 3:16-17, 7:15-16, 7:20, 8:14)	Never let Ecclesiastes’ observational usage borrow the Romans forensic qualifier, and never let the Romans forensic doctrine be illustrated using Ecclesiastes’ merely descriptive examples. Special caution at 7:16 (“be not righteous overmuch”): this must be taught as a wisdom-caution against self-righteous rigidity, never as a critique of, or contradiction to, the Romans doctrine of imputed righteousness — the two operate in entirely different registers (practical wisdom vs. forensic soteriology) and must be explicitly distinguished whenever taught in the same curriculum.
fij (offering/sacrifice domain)	(1) Romans: Christ’s once-for-all atonement (qhov theej txhoj kev txhaum); (2) Romans: the living-sacrifice ethical-devotion metaphor (khoom fij uas muaj txoj sia nyob); (3) Ecclesiastes: the literal Old Covenant temple sacrifice referenced critically at 5:1 (“the sacrifice of fools”); (4) traditional Hmong spirit-appeasement offerings (fij dab)	Ecclesiastes 5:1 adds a third, previously unfenced sense: an actual Old Covenant ritual offering, criticized not as illegitimate but as worthless when offered thoughtlessly/hypocritically. This must be explicitly marked in teaching as (a) not Christ’s atonement, (b) not the Romans “living sacrifice” ethical metaphor, and (c) not a template endorsing any repeatable ritual offering system (including fij dab) — it is a wisdom-critique of insincere OT temple worship. Recommend a dedicated new registry entry for Phase 2: hilastic sacrifice — 5:1 sense distinguished from registry entries #37/#64 in the Romans TM.
ntsuj plig (human spirit/soul)	(1) Vaj Ntsuj Plig, the Holy Spirit (Romans, Critical, permanent “Vaj” prefix); (2) ntsuj plig, generic anthropological human spirit (Romans baseline and Ecclesiastes registry #25); (3) traditional multi-soul animistic concept, ritually “called back” via hu plig	Already fenced by the permanent “Vaj”-prefix rule. Ecclesiastes adds heightened stakes: 12:7’s claim that the human spirit “returns to God who gave it” is a direct doctrinal counter-claim to the hu plig funerary practice’s premise that the departed soul must be ritually called back/guided, not permitted to depart to God. This convergence must always be taught alongside 12:5 (mourners) as a single unit — see §1 doctrine 5 and §3 ranked list.
tswvyim (human wisdom)	(1) Ecclesiastes’ wisdom-tradition insight (positive, God-given, but self-sufficiency critiqued); (2) txiv neeb shamanic divinatory knowledge (hidden-things insight via spirit-consultation)	Newly surfaced in this gap analysis (see §1 doctrine 2). No prior registry entry flags this collision. Recommend escalating tswvyim from its current Medium risk_level to a documented High-risk item in the next TM-revision cycle specifically for Ecclesiastes, with mandatory contrast-teaching wherever the term recurs (chapters 1, 2, 7, 8, 9, 10, 12).
feem (portion) / Vajtswv txoj khoom plig (God’s gift)	(1) God-given, personally-received life-portion (Ecclesiastes’ positive doctrine); (2) hmoov (impersonal fate/fortune), the permanently forbidden collision vocabulary shared across both this book and the Romans baseline (election, grace)	Every occurrence must retain the explicit uas Vajtswv pub (which God gives) anchor; never permit an unanchored “portion” or “gift” noun to stand alone, since an unanchored form is phonetically and conceptually adjacent to hmoov-style fatalistic “one’s lot.”
huab tais (king) / cov muaj hwjchim kav teb chaws (governing authority, Romans)	(1) Ecclesiastes’ specific historical royal office (8:1-9; 10:16-20); (2) Romans’ general principle of delegated civil authority (ch. 13)	Already fenced in registry #13; reaffirmed here — do not merge the specific historical referent with the general Romans doctrinal principle in cross-book teaching modules.
lub qhov ntxa (grave/eternal home) / txoj sia nyob mus ib txhis (eternal life, Romans TM)	(1) The grave-euphemism at 12:5, naming mortality’s finality “under the sun”; (2) the Romans baseline’s fixed phrase for resurrection/eternal life hope	Permanently forbidden cross-substitution (registry #35). This is the single most severe short-phrase collision in the book because both phrases could plausibly use “ib txhis” (forever) vocabulary; the fencing must be absolute and never varied for stylistic reasons.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Qoheleth / Ecclesiastes (book title, speaker title)	Provisional transliteration (Kaulej speaker / Kaulaj book title), pending confirmation	No confirmed existing Hmong Bible tradition rendering was located during glossary compilation. A periphrastic fallback (tus Kws Qhia, “the Teacher”) is retained alongside the transliteration for comprehension. Status: [TRANSLATOR REVIEW NEEDED], formal TM-revision review required before Phase 2 — this is a procedural gap, not a doctrinal-collision gap.
Sheol	Paraphrase (chaw nyob ntawm cov tuag, “the place where the dead reside”), not transliteration	A bare transliteration (e.g., “Sioer”) would be doctrinally inert and would forfeit the opportunity for the mandatory contrast-teaching against yeeb ceeb; the descriptive paraphrase makes the “cessation of under-the-sun activity” claim explicit and teachable, paralleling the Romans baseline’s decision to paraphrase rather than transliterate hilastērion.
Hevel	Paraphrase + concrete image (tsis muaj qabhau + vapor-breath illustration), not transliteration	A transliterated loanword would carry zero inherited meaning for a Hmong audience and would be maximally vulnerable to uncontrolled folk redefinition; the paraphrase-plus-image strategy anchors the term in a vivid, teachable picture while permanently excluding the hmoov substitution.
One Shepherd (12:11)	Paraphrase (tib tug Tswv Yug Yaj), not a reuse of the bare baseline tus Tswv	Preserves the specific pastoral-shepherd image Qoheleth intends (source of authoritative wisdom) rather than collapsing it into the generic Lord-title, which would lose the metaphor entirely.
Silver cord / golden bowl / pitcher / wheel (12:6)	Literal paraphrase retained, not modernized or substituted with local equivalents	Preserves the escalating “catastrophic breakage” motif; modernizing (e.g., replacing with a broken lamp or bucket) would sever the imagery’s intended visual logic. Mandatory explanatory footnote at first occurrence, consistent with the Romans baseline’s established convention for culturally unfamiliar concrete imagery (cf. olive-tree grafting).
Almond blossom (12:5)	Literal paraphrase retained (paj txiv qhib white-blossom image), not substituted with a locally familiar white flower	Preserves the specific white-hair/old-age visual link Qoheleth draws; substitution risks losing the deliberate color-symbolism even if a substitute flower might be more locally familiar.
Caper berry (12:5)	Generalized paraphrase (tej yam pub kom noj qab haus qab), not transliteration	An obscure botanical transliteration would be both opaque and untraceable to any known Hmong referent; a generalized functional paraphrase preserves the sense (failing appetite/desire in old age) without inventing a false specific referent.
Bread upon the waters (11:1)	Literal paraphrase retained with mandatory footnote, not modernized to a locally familiar risk-investment idiom	Preserves textual integrity of the ancient trade-risk metaphor; a modern substitute (e.g., “planting rice in several fields”) would improve comprehension but risks obscuring the intentionally open-ended, uncertain character of the original image, which is the doctrinal point (Contentment amid Uncertainty). Footnote-based bridging is preferred over substitution.
Abba-style loanword retention pattern	Not applicable in Ecclesiastes — no Aramaic/Greek intimacy-marker loanword equivalent occurs in this book	Logged for completeness; no decision required.

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity (doctrinal inversion potential) and frequency/prominence within the letter. Items 1-6 are Critical tier; items 7-9 are High tier; items 10-13 are Medium-High; items 14-17 are Medium/comprehension-level.

1. Hevel vs. hmoov (fate/fortune) — pervasive, ~38 occurrences across nearly every chapter. Highest risk because it is both the most frequent term in the book and the term most structurally identical in surface meaning (“life’s outcomes are unpredictable/insubstantial”) to the forbidden fatalistic concept. Mandatory human theologian review, every occurrence.
2. Fear of God vs. ntshai dab (spirit-appeasement dread) — foundational to the book’s climactic resolution (12:13) and recurring at 3:14, 5:7, 7:18, 8:12-13. Second-highest because it grounds the entire book’s answer to doctrine 1’s problem; a collision here inverts the book’s own solution into its own disease.
3. One fate to all (miqreh) vs. hmoov — 9:2-3, structurally identical collision risk to item 1 but concentrated in a single dense passage; ranked separately because it is the most explicit, unavoidable-sounding statement of “everyone meets the same end” in the whole book and is therefore the single most quotable verse likely to be lifted out of context into a fatalistic teaching.
4. Sheol vs. yeeb ceeb (ancestral spirit-realm) — 9:10, single passage but doctrinally severe: the entire point (cessation of activity) is the theological opposite of the entire point of yeeb ceeb (ongoing ritual-reachable activity).
5. Eternal home vs. eternal life (Romans TM permanent phrase) — 12:5, single word choice but maximal inversion risk: confusing the grave-euphemism with resurrection hope would flip the passage’s rhetorical function from “mortality is certain, therefore fear God now” to a premature comfort that undercuts the urgency of the imperative.
6. Future divine judgment vs. Romans “no condemnation” phrase — 3:17; 11:9; 12:14. Ranked Critical because confusing this book’s still-future universal assize with the Romans doctrine of the believer’s present freedom from condemnation would falsely suggest all people’s judgment is already resolved, undermining the book’s climactic warning.
7. Human spirit returning to God (12:7) directly adjacent to mourners/funeral procession (12:5) — ranked separately from items 4-6 because this is a convergence risk within the core passage itself: two already-flagged terms sit two verses apart and must be taught as a single unit, or hearers will likely harmonize them into an animistic soul-journey narrative that the text is specifically designed to counter.
8. Descriptive ncaj ncees (Eccl.) vs. forensic raug suav tias ncaj ncees (Romans) — 7:15-16, 7:20, 8:14. High risk because it runs in both directions: Ecclesiastes’ wisdom-caution against self-righteousness (7:16) could be misheard as undermining the Romans doctrine of imputed righteousness, while Romans’ forensic doctrine could be misapplied to flatten Ecclesiastes’ plain moral observations.
9. Wisdom (tswvyim) vs. shamanic divinatory insight — newly surfaced in this analysis (§1, §2.2); High risk because of its sheer frequency (chapters 1, 2, 7, 8, 9, 10, 12) and because no existing registry entry currently fences it, unlike every other item in this list.
10. Wealth (nyiaj txiag) vs. koob hmoov (fortune-as-ritual-blessing) — 5:10-6:9; extends the Romans baseline’s permanent koob hmoov prohibition (there applied to grace) to material prosperity generally.
11. “Sacrifice of fools” (5:1) — third, previously unfenced sense of fij — single verse but domain-wide implications for how the fij root is taught across the whole curriculum ecosystem (Romans atonement + living sacrifice + this book’s OT ritual critique + traditional fij dab).
12. Portion (feem) vs. hmoov — pervasive (2, 3, 5, 9) but already well-fenced by the mandatory uas Vajtswv pub anchor; ranked lower because the disambiguating strategy is already established and stable.
13. Toil (kev khwv) dual sense carried only by context — pervasive (nearly every chapter) but a comprehension/teaching-load risk rather than a traditional-religion collision; still requires careful lesson sequencing to avoid confusing the two doctrines it serves (Limits of Wisdom vs. Enjoying Life as Gift).
14. Mourners/funeral procession (12:5) vs. Hmong ritual funeral complex generally — High risk as a standalone item (registry #36) but ranked below item 7 because its most severe form is precisely the item-7 convergence; considered independently, it is a strong but manageable comprehension/contrast-teaching case.
15. Qoheleth/book-title transliteration unresolved — Medium risk, procedural rather than doctrinal; affects reception/credibility of the whole curriculum but carries no doctrine-inversion risk in itself.
16. Contentment (proposed kev txaus siab) vs. fatalistic resignation — Medium risk; the term itself does not yet exist in the registry, so the risk is currently one of doctrinal under-articulation (a gap) rather than an active collision, but must be resolved before Phase 2 content can adequately teach doctrine 6.
17. Comprehension-only gaps (bread upon the waters, caper berry, aging-body household imagery, companionship term) — Low-Medium; no traditional-religion collision, resolved by footnote/paraphrase strategy documented in §2.1 and §3.

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5. Full-Book Chapter Coverage Log

Every chapter is logged explicitly per the full-book-coverage mandate; chapters contributing no new terms beyond those already logged are marked “reviewed, no new terms.”

Ch.	Doctrines Touched	Key Terms in Play	Status
1	Hevel; Limits of Wisdom	hevel, under the sun, generations, wind (literal), chasing wind, profit/gain, crooked/straight, wisdom, toil	Fully covered; opening thesis statement (1:2-11) is the book’s densest concentration of Core Thesis Vocabulary.
2	Limits of Wisdom; Enjoying Life as Gift	toil, wisdom/folly, portion, God’s gift, eat-drink-be-glad, wealth, chasing wind, hevel	Fully covered; Qoheleth’s great “experiment” chapter.
3	Hevel (implicit); Fear of God; Mortality/Judgment	time/season, fear of God (3:14), righteous/wicked (3:16-17), future judgment (3:17), animal breath vs. human spirit, dust, portion, toil	Fully covered; contains the anthropological seed (3:19-21) resolved at 12:7 — flagged for cross-reference teaching.
4	Limits of Wisdom; Contentment	oppression, toil, chasing wind, companionship/partnership gap (new term proposed), king/youth political observation	New gap surfaced here: companionship term (§2.1); otherwise reviewed against existing terms.
5	Fear of God; Enjoying Life as Gift; Contentment	vow to God, fear of God, wealth, oppression, God’s gift, eat-drink-be-glad, “sacrifice of fools” — new fij sense (§2.2)	New crowded-neighborhood fencing surfaced here (5:1); otherwise reviewed against existing terms.
6	Enjoying Life as Gift; Contentment	appetite/desire (nephesh), wealth not satisfying, toil, portion, hevel	Fully covered; reviewed, no new terms beyond registry #28.
7	Limits of Wisdom; Mortality/Judgment	wisdom/folly, sin (universal, 7:20), crooked/straight, good name, righteous/wicked descriptive sense — crowded-neighborhood fencing (§2.2 item 8), “be not righteous overmuch” (7:16)	Fencing requirement newly documented for 7:16 in this analysis.
8	Fear of God; Mortality/Judgment; Limits of Wisdom	king/civil authority, wisdom’s limits, righteous/wicked reward delay, future judgment (8:11-13), fear of God (8:12-13), toil	Fully covered; reviewed against existing registry entries.
9	Mortality/Judgment; Hevel; Contentment	Sheol, one fate to all (miqreh), death, righteous/wicked common fate, vigorous living/portion (9:9), wisdom vs. strength, “one sinner destroys much good” (sin)	Fully covered; contains two of the book’s most severe Critical-tier collision points (items 3 and 4 in §4).
10	Limits of Wisdom; Fear of God (implicit, wisdom/folly of rulers)	folly/wisdom, king, wealth, authority	Reviewed, no new terms beyond registry #13, #21, #22, #42.
11	Contentment; Fear of God; Mortality/Judgment	bread upon the waters — new comprehension gap (§2.1), light/darkness, youth, days of darkness (foreshadowing ch.12), future judgment (11:9)	New comprehension gap surfaced here (11:1-2); otherwise reviewed against existing terms.
12	Core passage: all six doctrines converge (Hevel, Limits of Wisdom, Enjoying Life as Gift [by implication, contrasted with its loss in old age], Fear of God, Mortality/Judgment, Contentment)	remember/Creator, fear of God, keep commandments, whole duty of man, aging-body extended metaphor, death-imagery objects, caper berry — new comprehension gap (§2.1), human spirit/dust, mourners, eternal home, future judgment, every hidden thing, one Shepherd, goads and nails	Theological anchor of the entire curriculum; highest concentration of Critical-tier terms and the item-7 convergence risk (§4) in the whole book. Mandatory human theologian review for all content.

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6. Governing Note

This gap analysis surfaces four items requiring formal TM-revision review before Phase 2 content generation may proceed without an active [TRANSLATOR REVIEW NEEDED] flag:

1. The provisional Qoheleth/Ecclesiastes title transliteration (Kaulej/Kaulaj).
2. The proposed new contentment term kev txaus siab (doctrine 6).
3. The proposed new companionship term kev sib koom tes (4:9-12).
4. The newly surfaced tswvyim/shamanic-wisdom fencing requirement, recommended for escalation from Medium to High risk_level in the registry.

Additionally, the fij semantic neighborhood (§2.2) now requires a three-way (soon four-way, counting fij dab) disambiguation across the Romans and Ecclesiastes registries combined, and should be addressed in the next cross-book TM-revision cycle rather than left implicit.

No instruction in this document overrides or contradicts assets/translation_memory.json, assets/bible_term_registry.json (Ecclesiastes), or analysis/08_core_glossary.md; it extends them with gap-identification and risk-ranking analysis only, per the Phase 1 Step 8 mandate.