Linguistic Gap Analysis — Ephesians | English → Italian

Purpose

This document executes PRD Phase 1 Step 8. It builds on the full-book semantic analysis and the 08_core_glossary.md / bible_term_registry.json artifacts already produced for Ephesians, and on the baseline Romans Language Package, which remains the language authority. It identifies, doctrine by doctrine: (1) which Italian vocabulary is genuinely available and where it is weak; (2) where Italian has a missing-vocabulary gap (no native lexical slot for a Pauline concept) versus a crowded-semantic-neighborhood gap (a strong existing Italian word/phrase that a different, usually Catholic-liturgical, referent has already colonized); (3) where transliteration versus paraphrase is the right strategy; and (4) a ranked list of this letter’s highest-risk ambiguities for Phase 2 review routing. All renderings below are consistent with and do not contradict translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, or 08_core_glossary.md.

Risk tiers follow the baseline’s fixed definitions: Critical (essential doctrine at stake, mandatory theologian review every occurrence), High (significant confusion/denominational-conflation risk, mandatory theologian review), Medium (clarity risk, native speaker review recommended), Low (minor imprecision risk, automated review sufficient).

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Section 1 — Doctrine Vocabulary Matrix

Doctrine	Available Italian Terms	Weaknesses / Collision Risks	Recommended Strategy
Salvation by Grace through Faith	grazia, fede, salvezza, dono, opere, buone opere, opera (poiēma), misericordia	”Opere” and “opera” share a root, blurring Paul’s deliberate ground/fruit antithesis (2:9 vs 2:10); “dono” is reused for three distinct referents (salvation itself, 2:8; ministry-office gifts, 4:7-8; baseline carismi) risking conflation; Catholic “fede operante per carità” (Trent) can be read into any grace/faith/works cluster.	Reuse baseline “grazia”/“fede”/“salvezza” exactly (fixed). Render 2:9 “opere” and 2:10 “opera sua” with explicit syntactic separation (e.g., footnote/gloss distinguishing “ciò che facciamo” vs “ciò che Dio ha fatto in noi”) rather than relying on the shared root to do disambiguating work. Mandatory theologian review at every occurrence of opere/opera/buone opere per the core passage.
Election and Predestination in Christ	elezione, predestinazione/predestinare, chiamata, provvidenza	”Elezione” collides with “elezioni politiche” (secular democratic vote); “predestinazione” risks folk-fatalistic “destino” reading; Catholic Thomistic synergism vs. Reformed/evangelical unconditional election is a live Italy-internal fault line (cf. baseline’s Waldensian minority); “provvidenza” carries Manzoni’s more fatalistic literary resonance (“la Provvidenza” in I Promessi Sposi, required school reading).	Keep “elezione” (1:4) and “predestinazione” (1:5,11) as two distinct, coordinated terms — never substitute one for the other. Always anchor “predestinazione” explicitly “in Cristo” and “secondo il beneplacito della sua volontà” to block the impersonal-fate misreading. Mandatory theologian review at every occurrence (Critical).
The Church as the Body of Christ	chiesa, corpo (di Cristo), capo, pienezza	”Corpo di Cristo” is the verbatim Eucharistic formula spoken at every Mass (“Il corpo di Cristo” / “Corpo di Cristo,” said by priest and communicant) — the single strongest sacramental-collision risk in the whole letter; “capo” defaults to the secular corporate “il capo” (the boss); “chiesa”/“la Chiesa” defaults to the institutional Catholic Church.	Never let “corpo di Cristo” stand unglossed; require explicit apposition (“il corpo di Cristo, cioè la Chiesa”) at first use per document and periodically thereafter (1:22-23; 4:12; 5:23,30). Render “capo” only with surrounding organic/life-giving qualifiers (“capo che dà vita al corpo,” not bare “capo dell’organizzazione”). Mandatory theologian review (Critical for corpo; High for capo/chiesa).
Unity of Jews and Gentiles in One New Humanity	pagani, Israele, un solo uomo nuovo, muro di separazione, riconciliare/riconciliazione, accesso, famiglia di Dio, co-eredi, circoncisione/incirconcisione	”Riconciliazione” is the official post-Vatican-II name for the Sacrament of Confession/Penance — high risk readers default to the confessional rite rather than Christ’s once-for-all cross-work (2:16); “Israele” risks contemporary Middle-East political conflation; “un solo uomo nuovo” risks a male-specific misreading of generic “uomo.”	Gloss “riconciliare” at 2:16 with explicit cross-reference to the cross, not the confessional (“riconciliati con Dio per mezzo della croce”). Keep “Israele” strictly historical/theological per baseline convention. Retain CEI’s generic “uomo” for “un solo uomo nuovo” with a brief note that this is humanity/personhood, not gender.
The Mystery of Christ Revealed	mistero, rivelazione, economia (della grazia/salvezza)	“Mistero” collides with the Rosary’s “Misteri” (Gaudiosi/Dolorosi/Gloriosi/della Luce) and the liturgical “mistero pasquale” — readers hear a venerated devotional mystery, not Paul’s “formerly hidden, now revealed content” sense; most acute at 5:32 (marriage) where it also feeds Catholic sacramental-marriage doctrine; “economia” defaults to monetary economics in ordinary speech.	Require an explicit disambiguating clause at each occurrence of “mistero” (1:9; 3:3-4,9; 5:32; 6:19) — “il mistero, cioè ciò che Dio ha ora rivelato.” Mandatory theologian review at 5:32 (Critical) given its role as a Tridentine marriage-sacrament proof-text; High-risk theologian review elsewhere in the letter.
Spiritual Warfare and the Armor of God	armatura di Dio, insidie/astuzie, principati, potestà, dominatori di questo mondo di tenebra, spiriti del male, il principe della potestà dell’aria	Italy’s culturally live folk-Catholic exorcism and spiritual-protection tradition (relics, exorcism ministries, Padre Pio-adjacent devotional culture) creates a double risk: sensationalized horror/occult-media reading, or secular dismissal as superstition/metaphor only.	Retain the four-term cluster (2:2; 6:12) as concrete, personal, organized powers — neither psychologize nor sensationalize. Mandatory theologian review with explicit catechetical framing note attached to every occurrence (High-Critical).
Household Codes and Christ-Centered Relationships	sottomettersi, capo, questo mistero è grande, schiavi, padroni	”Sottomettersi” (5:21-24) risks being read as one-directional authoritarian subordination if severed from the mutual-submission frame of 5:21; “padroni” MUST be kept absolutely distinct from baseline’s “Signore” though both translate κύριος; “schiavi” risks either sanitizing euphemism or anachronistic conflation with modern chattel-slavery legacy.	Never translate 5:22 without carrying forward 5:21’s mutual frame in the same unit of exposition. Enforce the forbidden-substitution rule: κύριος = “padroni” in 6:5,9, NEVER “Signore.” Require explicit first-century historical-household framing wherever “schiavi” occurs. Mandatory theologian review (Critical for masters/mystery of marriage; High for submit/slaves).
Gifts for Building Up the Church	dono/doni, evangelizzatori, pastori, maestri, rendere idonei, edificazione, carismi (baseline, distinguished)	“Evangelisti” (rejected form) overwhelmingly denotes the four Gospel-writers in Italian religious/artistic culture (basilica dome iconography); “pastori” carries divergent institutional-polity connotations across Catholic (episcopal/priestly, “il Buon Pastore”) vs. Waldensian/Pentecostal/evangelical (local congregational minister) usage; “dono/doni” (office-gift) risks conflation with baseline’s “carismi” (individual enablement).	Enforce CEI’s “evangelizzatori,” never “evangelisti,” for 4:11. Leave “pastori” unglossed but flag for native-speaker review given the polity divergence. Contextually distinguish 4:7-8,11 “dono/doni” (office-bearers as gift) from “carismi” (individual Spirit-enablement) at first joint occurrence.
Walking in Newness of Life	camminare, l’uomo vecchio/l’uomo nuovo, rinnovamento della mente, figli della luce, siate ripieni di Spirito	”Rinnovamento” is the exact name of the Catholic Charismatic Renewal movement (“Rinnovamento nello Spirito Santo”), risking narrowing of Paul’s universal sanctification call (4:23) to that one movement’s specific spirituality; “ripieni di Spirito” (5:18) carries denominationally loaded experiential expectations for Italy’s substantial Pentecostal and Charismatic Renewal populations.	Keep “camminare” consistent with the already-established Romans 6:4 convention “camminare in novità di vita” across curricula. Frame “rinnovamento della mente” and “siate ripieni di Spirito” as universal calls for every believer, not markers of one denominational stream’s distinctive experience; native speaker review recommended at both.

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Section 2 — Missing Vocabulary (Structural/Lexical Gaps)

These are places where Italian has no dedicated native lexical item for a Pauline concept — the gap is not a competing meaning but an absent one, requiring periphrasis or compound construction rather than a single word choice.

1. “Syn-” compound verb family (συζωοποιέω, συνεγείρω, συγκαθίζω — Eph 2:5-6). Italian has no productive equivalent of the Greek “with-” prefix attached to a verb stem. The union-with-Christ theme (made alive/raised/seated together with Christ) that grounds Assurance of Salvation must be carried entirely by the periphrastic “insieme con Cristo,” repeated identically at every occurrence rather than varied stylistically, or the doctrinal thread is lost. Gap type: missing vocabulary.

2. αἰών as cosmic-moral-order (Eph 2:2, “the course/age of this world”). Italian “secolo” collapses to a 100-year unit in ordinary usage; there is no single Italian noun carrying Paul’s sense of a dominant value-system/spirit-of-the-age. Periphrasis (“il sistema di questo mondo” / “il corso di questo mondo”) is required; a single-word rendering is not available. Gap type: missing vocabulary.

3. παράπτωμα vs ἁμαρτία doubling (Eph 2:1). Italian’s ordinary religious vocabulary flattens both Greek nouns to “peccati,” losing Paul’s rhetorical fullness at the core passage’s opening verse. “Trasgressioni” (for παράπτωμα) alongside baseline “peccati” (for ἁμαρτία) is a workable but non-obvious paraphrase solution requiring deliberate translator discipline rather than a ready-made pair of native synonyms. Gap type: missing vocabulary (partial — Italian has near-synonyms but they are not conventionally paired this way).

4. κεφαλή’s organic sense isolated from hierarchy. Italian “capo” carries the corporate-hierarchy sense far more readily than the organic, life-giving, one-body sense Paul intends (1:22; 4:15; 5:23). There is no single Italian word that carries only the life-source sense without the boss/authority sense riding along. This is not exactly a crowded neighborhood (no single strong competing referent) so much as an absent alternative — Italian simply lacks a headship-as-life-source-only term. Gap type: missing vocabulary, addressed only by consistent qualifying phrases.

5. ἀνὴρ τέλειος as corporate maturity (Eph 4:13). Italian “uomo perfetto” reads as an individual male achieving moral perfection; there is no compact Italian phrase that natively signals “the corporate church’s collective maturity” without added qualification. “Piena maturità” is the safer paraphrase but sacrifices the vivid “uomo” body-image link to 2:15’s “un solo uomo nuovo” and 4:24’s “l’uomo nuovo.” Gap type: missing vocabulary (a translation trade-off, not a competing meaning).

6. Four-synonym power cluster (δύναμις, ἐνέργεια, κράτος, ἰσχύς — Eph 1:19-21). Italian has serviceable near-synonyms (potenza, energia, forza, vigore) but no established convention for rendering all four distinctly while preserving Paul’s cumulative rhetorical intensity; translators default to flattening two or more into the same word. Gap type: missing vocabulary/convention.

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Section 3 — Crowded Semantic Neighborhoods Requiring Fencing

These are the inverse problem: Italian already has a strong, well-established word, but that word’s dominant cultural/liturgical meaning is a different, specific referent — usually Catholic-sacramental — that will pre-empt the reader’s default reading unless actively fenced off.

Italian Term	Dominant Existing Referent	Ephesians Referent at Risk	Fencing Strategy
corpo (di Cristo)	The Eucharistic host, spoken at every Mass	The church as Christ’s living body (1:22-23; 4:12; 5:23,30)	Mandatory explicit apposition at first use and periodically: “il corpo di Cristo, cioè la Chiesa.” Never leave bare.
mistero	Rosary Mysteries; “mistero pasquale”; “misteri della fede”	Formerly-hidden, now-revealed divine plan (1:9; 3:3-9; 5:32; 6:19)	Attach a disambiguating relative clause at every occurrence (“il mistero, cioè ciò che Dio ha rivelato…”). Especially acute and Critical at 5:32.
questo mistero è grande (5:32)	Direct scriptural basis for the Catholic sacrament of marriage	Christ-Church union as marriage’s archetype (analogy, not sacrament, in Protestant/evangelical reading)	Explicit framing note distinguishing “profonda analogia rivelata” from “sacramento istituito”; flag for theologian review whenever this verse is exposited.
riconciliazione / riconciliare	The Sacrament of Confession/Penance (official post-Vatican-II name)	Christ’s once-for-all reconciling work on the cross (2:16)	Anchor to “per mezzo della croce” / “morendo sulla croce” in the same clause every time; never let it stand as an isolated abstract noun.
sigillo / sigillare	Confirmation, catechized as “il sigillo dello Spirito Santo”	The Spirit’s immediate sealing of every believer at conversion (1:13; 4:30)	Explicit temporal anchor: “sigillati… quando avete creduto” (tying the sealing to the moment of belief, not a later separate rite).
capo	The boss/manager (il capo dell’ufficio)	Christ’s organic, life-giving headship (1:22; 4:15; 5:23)	Never leave unqualified; pair with organic/vivifying language (“capo che dà vita e crescita al corpo”).
elezione	Political elections (elezioni politiche/amministrative)	God’s sovereign choice before creation (1:4)	Anchor with “prima della fondazione del mondo” and “in Cristo” in the same breath to block the ballot-box association.
predestinazione / destino	Secular/folk-fatalistic “destiny,” astrology-adjacent “il destino”	God’s purposive, personal foreordaining (1:5,11)	Always co-occur with “secondo il beneplacito della sua volontà” (personal, willed) rather than standing alone as an abstract fate-term.
rinnovamento	The Catholic Charismatic Renewal movement (“Rinnovamento nello Spirito Santo”)	The universal call to renewal of the mind (4:23)	Frame as addressed “a ogni credente,” not movement-specific vocabulary.
evangelisti (rejected form)	The four Gospel-writers, iconically depicted in every basilica dome	Those gifted to proclaim the gospel as an office (4:11)	Use CEI’s “evangelizzatori” exclusively; forbidden-substitution rule, same tier as baseline’s “vocazione”/“giustizia meritata.”
pastori	Priests/bishops/the Pope in Catholic usage (“il Buon Pastore”); local minister in evangelical/Waldensian/Pentecostal usage	The shepherding ministry office (4:11)	Leave term as-is (no better Italian alternative exists) but flag every occurrence for native-speaker review given genuinely divergent Italy-internal ecclesial expectations.
battesimo (“un solo battesimo,” 4:5)	Infant baptism (Catholic/Waldensian) vs. believer’s baptism (Pentecostal/evangelical) — a real, lived practice divergence, not merely a word-collision	The unifying doctrinal assertion “one baptism”	Flag for theologian/pastoral review; do not resolve the practice-level tension in translation — preserve Paul’s unity claim without editorializing toward either practice.
schiavi / padroni	Modern employment framing risks flattening; modern chattel-slavery legacy risks anachronistic conflation	First-century household slavery (6:5-9)	Require explicit historical-framing note; enforce “padroni,” never “Signore,” for κύριος in this household sense (fixed cross-reference to baseline’s “lord” entry).
sottomettersi	Contemporary Italian gender-equality discourse treats unqualified “sottomissione” as suspect/regressive	Mutual submission (5:21) applied specifically to wives (5:22)	Never expound 5:22 without restating 5:21’s mutual frame in the same unit; theologian review required to keep the two verses linked.

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Section 4 — Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Abba	Transliterate (retain “Abba, Padre” if reintroduced from Romans cross-references)	Established convention from the baseline; not newly introduced in Ephesians itself but must remain consistent if referenced.
Amen, Alleluia	Transliterate (established forms)	Per baseline transliteration standards; no Ephesians-specific occurrence issue.
Mistero (μυστήριον)	Use existing cognate, NOT transliterate, but mandatory disambiguating gloss	”Mistero” already exists in Italian with the wrong dominant referent (see Section 3); introducing a transliterated Greek form (e.g., “mysterion”) would be foreign to Italian Bible tradition and unhelpful — the fix is contextual fencing, not a new loanword.
Caparra (ἀρραβών)	Paraphrase with existing concrete Italian idiom	”Caparra” (a real-estate/purchase deposit) is a naturally available, positively reinforcing Italian commercial term requiring no transliteration or invented coinage — one of the lowest-risk decisions in the letter.
Predestinare/predestinazione (προορίζω)	Use existing theological-Latinate cognate, not a fresh coinage	Italian already possesses this word from centuries of Catholic/Reformation theological discourse; a novel coinage would be less intelligible, not more precise. The risk lies in framing (Section 3), not in the word’s availability.
Economia (della grazia/salvezza) (οἰκονομία)	Use existing Catholic theological phrase with clarifying gloss, not transliterate	”Economia della salvezza” already has Catholic theological precedent, but bare “economia” defaults to monetary economics for ordinary readers; add “(il piano di Dio)” as a periodic clarifying gloss rather than transliterating “oikonomia,” which would be unintelligible to the target audience.
Sigillo/sigillare (σφραγίζω)	Use existing Italian cognate with mandatory temporal anchor, not transliterate	Already fully naturalized vocabulary; the risk is referent-collision (Confirmation), not lexical unavailability — paraphrase/anchoring, not transliteration, solves it.
”Un solo uomo nuovo” (καινὸς ἄνθρωπος)	Paraphrase following established CEI convention	No transliteration option exists or is needed; the risk is gender-specificity misreading of “uomo,” addressed by a brief contextual note rather than a different lexical choice.
Padroni (κύριοι, human masters)	Use existing Italian word, deliberately different from “Signore”	Not a transliteration question at all — this is a forced lexical fork within the SAME source word (κύριος) that must resolve to two different, non-interchangeable Italian words depending on referent. This is the letter’s most structurally important disambiguation decision.
Evangelizzatori (εὐαγγελισταί)	Use CEI’s existing paraphrase-coinage, reject the more literal cognate “evangelisti”	The literal cognate exists and is tempting, but is pre-empted by Italian religious-art culture (see Section 3); CEI’s functional paraphrase is the correct, established solution to follow, not a transliteration matter.
”Insieme con Cristo” (syn- compounds)	Paraphrase only; no single-word or transliterated option exists	See Section 2, Missing Vocabulary #1 — Italian cannot reproduce the Greek prefix productively; consistent periphrasis is the only viable strategy.

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Section 5 — Ranked List of Highest-Risk Ambiguities (Ephesians, Full Book)

Ranked by combined severity of doctrinal stakes and likelihood of reader misreading, given Italian religious-cultural context. All below require mandatory theologian review per the baseline’s escalation rules unless otherwise noted.

1. “Corpo di Cristo” (Body of Christ) — Eph 1:22-23; 4:4,12,15-16; 5:23,30. Verbatim collision with the Eucharistic liturgical formula spoken at every Mass. The single most repeated sacred phrase in Italian religious life stands directly in the path of Paul’s ecclesial metaphor. Critical.

2. Opere / opera / buone opere (works, workmanship, good works) — Eph 2:9-10. Shared Italian root across three terms that must carry a sharp ground/fruit antithesis; sits directly on the Trent vs. sola fide flashpoint at the exact core passage (2:1-10) anchoring this entire curriculum. Critical.

3. Predestinazione vs. elezione vs. destino — Eph 1:4-5,11. Two required, distinct fixed terms sitting on Italy’s own Thomistic-synergist/Reformed-unconditional fault line, compounded by folk-fatalistic “destino” drift risk unique to how ordinary Italian speakers process “predestinato.” Critical.

4. Padroni vs. Signore (κύριος in two senses) — Eph 6:5,9 vs. throughout. The same Greek word must resolve to two Italian words that must never be interchanged; any slip collapses Christ’s exclusive Lordship into a mundane human-master category or vice versa. Critical.

5. “Questo mistero è grande” (the great mystery of marriage) — Eph 5:32. Direct proof-text for Catholic sacramental marriage theology; requires explicit denominational-difference framing every time it is taught. Critical.

6. Mistero (general) — Eph 1:9; 3:3-9; 5:32; 6:19. Broader liturgical/Rosary collision risk across the whole letter, distinct from but compounding #5 at 5:32. High.

7. Riconciliare/riconciliazione — Eph 2:16. Collision with the official Catholic sacramental name for Confession/Penance; risk of readers hearing a repeatable rite rather than Christ’s once-for-all cross-work. High.

8. Sigillo/sigillare (sealed by the Spirit) — Eph 1:13; 4:30. Collision with Confirmation catechesis (“il sigillo dello Spirito Santo”), risking readers deferring the Spirit’s immediate conversion-sealing to a later sacramental rite. High.

9. Sottomettersi (submit) — Eph 5:21-24. Risk of severing the mutual-submission frame (5:21) from the wife-specific application (5:22), producing a one-directional authoritarian reading Paul does not intend; compounded by contemporary gender-equality sensitivities in Italian public discourse. High.

10. Capo (head) — Eph 1:22; 4:15; 5:23. Defaults to the secular corporate-boss sense, flattening the organic, life-giving headship image; intensified at 5:23 by gender-role sensitivities layered onto #9. High.

11. Principati, potestà, dominatori, spiriti del male (spiritual powers) — Eph 2:2; 6:12. Double risk of horror/occult-media sensationalizing versus secular dismissal as mere metaphor, amplified by Italy’s live folk-Catholic exorcism culture. High.

12. Evangelizzatori vs. evangelisti — Eph 4:11. If the rejected cognate “evangelisti” is used instead of CEI’s “evangelizzatori,” readers will hear “the four Gospel-writers” rather than a present-tense ministry office. High.

13. Battesimo, “un solo battesimo” — Eph 4:5. Not a word-collision but a lived-practice divergence (infant vs. believer’s baptism) across Italy’s Christian communities, creating real pastoral tension against the text’s unity claim. High.

14. Pastori — Eph 4:11. Divergent institutional/polity expectations (Catholic episcopal/priestly vs. evangelical/Waldensian/Pentecostal congregational) attach to the identical Italian word. High.

15. Rinnovamento della mente — Eph 4:23. Risk of narrowing Paul’s universal sanctification call to the specific Catholic Charismatic Renewal movement bearing this exact name. Medium-High.

16. “Ripieni di Spirito” (filled with the Spirit) — Eph 5:18. Denominationally loaded experiential expectations given Italy’s substantial Pentecostal/Charismatic Renewal populations; risk of narrowing Paul’s general-Christian-living exhortation to one tradition’s distinctive marker. Medium.

17. Trasgressioni/peccati doubling — Eph 2:1. Not a collision but a flattening risk: Italian tends to merge παράπτωμα and ἁμαρτία into one word, weakening the rhetorical and doctrinal fullness of the core passage’s opening description of the pre-conversion state. Medium.

18. “Un solo uomo nuovo” / “uomo perfetto” (generic uomo) — Eph 2:15; 4:13. Risk of a male-specific misreading of a corporate/humanity-wide referent. Medium.

19. Il sistema/il corso di questo mondo (age of this world) — Eph 2:2. A literal “secolo” risks a 100-year-unit misreading rather than Paul’s cosmic moral-order sense. Medium.

20. Dono/doni (ministry-office gifts) vs. carismi (individual enablement) — Eph 4:7-8,11 vs. baseline usage. Risk of conflating two doctrinally distinct categories that happen to share the Italian word “dono.” Medium.

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Section 6 — Summary Recommendations for Phase 2

1. Every occurrence of the twelve fixed Critical/High terms above must carry the disambiguating apposition, temporal anchor, or paired-term discipline specified in Sections 3-4, not merely the bare glossary rendering.
2. The opere / opera / buone opere cluster (Eph 2:9-10) and the corpo (di Cristo) term require the tightest Phase 2 segment-level review discipline in this letter, given their combination of doctrinal centrality (core passage; Body of Christ doctrine) and lexical/liturgical collision severity.
3. Where Italian has a genuine missing-vocabulary gap (Section 2), translators must apply the specified periphrasis consistently across all occurrences rather than varying wording stylistically, since consistency itself carries the doctrinal signal (e.g., “insieme con Cristo” for the syn- compounds).
4. Where Italian has a crowded-neighborhood gap (Section 3), the correct fix is contextual fencing (apposition, anchoring clauses, framing notes) — never a substitute word invented to avoid the collision, since the established, doctrinally freighted Italian term is usually still the correct lexical choice once properly fenced.
5. This analysis should be read together with 08_core_glossary.md (term-level detail) and will feed directly into the extended translation_memory.json and doctrine_risk_registry.json entries to be finalized in subsequent Phase 1 steps.

End of 06_linguistic_gap_analysis.md