Linguistic Gap Analysis
Linguistic Gap Analysis — Ephesians (English/Greek → Japanese)
0. Purpose and Method
This document executes Phase 1 Step 8: it identifies where Japanese vocabulary is missing (no native term exists at all), where it is crowded (multiple competing terms occupy adjacent semantic space, some doctrinally hostile), and where a transliteration vs. paraphrase decision must be made deliberately rather than defaulted to. It closes with a ranked list of this curriculum’s highest-risk ambiguities for Phase 2 routing.
This analysis inherits every baseline Romans term without modification (per the hard rule) and extends coverage to the nine doctrines specified for Ephesians: Salvation by Grace through Faith; Election and Predestination in Christ; The Church as the Body of Christ; Unity of Jews and Gentiles in One New Humanity; The Mystery of Christ Revealed; Spiritual Warfare and the Armor of God; Household Codes and Christ-Centered Relationships; Gifts for Building Up the Church; Walking in Newness of Life. The core passage, Ephesians 2:1–10, anchors the doctrinal center of gravity (Salvation by Grace through Faith) but every chapter of the book is covered below per the full-book-coverage mandate.
1. Doctrine Vocabulary Matrix
| Doctrine | Key Japanese Term(s) Available | Weaknesses of Available Terms | Recommended Strategy |
|---|---|---|---|
| Salvation by Grace through Faith (core passage 2:1-10; also 1:2-14) | 恵み (grace, Critical/baseline), 信仰 (faith, High/baseline), 救い (salvation, Critical/baseline), 贈り物 (gift, new/Critical), 行い (works, new/Critical), 死んでいた (dead in sin, new/Medium), 怒り (wrath, new/High) | 恵み risks on-giri repayment-debt reading; 行い collides with 功徳 merit-accumulation religious logic; 贈り物 vs. baseline’s 賜物 (reserved for ministry gifts) must stay disambiguated or 2:8’s “gift” blurs into 4:7’s “gifts”; 怒り reads as capricious temper or impersonal karma-consequence rather than judicial holiness | Teach 2:1-10 as one connected unit with the grace/gift/works triad taught together every time; never let 恵み, 贈り物, or 救い appear without the “not by 行い” contrast in the same teaching frame; mandatory theologian review per baseline Critical-tier rule |
| Election and Predestination in Christ (1:4-5, 11; 3:11) | 選び (election, High/baseline), あらかじめ定める (predestination, new/Critical), 予定 (teaching gloss only), 摂理 (providence, High/baseline) | 選び risks assimilation to Japan’s competitive exam/hiring “selection” culture (受験, 選抜); 予定 alone is calendar-appointment vocabulary, entirely inadequate for eternal decree; 摂理 is correct but low-frequency, unfamiliar formal vocabulary | Always pair 選び with “before the foundation of the world” (世界の基が置かれる前に) phrasing to block a merit-selection reading; reserve 予定 strictly for informal teaching glosses, never as the doctrinal verb; use verb form あらかじめ定める in all formal doctrinal statements |
| The Church as the Body of Christ (1:22-23; 2:19-22; 3:10,21; 4:4,12,16; 5:23-32) | 教会 (church, High in this curriculum), 神殿 (temple, new/High), 神の家族 (household of God, new/Medium), 満ち満ちておられる方の満ちておられるもの (fullness, new/High), 要石 (cornerstone, new/Medium) | 教会 defaults to an institutional-building association without active correction; 神殿 competes directly with Japan’s physical shrine/temple-saturated religious landscape (寺/神社); πλήρωμα has no natural single-word Japanese equivalent at all | Every occurrence of 教会/神殿 in this curriculum must carry an explicit “not a building, but people” clarifying clause; πλήρωμα requires structural paraphrase support (see §3 below), never a bare single-kanji compound |
| Unity of Jews and Gentiles in One New Humanity (2:11-22; 3:6) | 異邦人 (Gentiles, baseline), 割礼/無割礼 (circumcision, new/Medium), 隔ての壁 (dividing wall, new/High), 和解 (reconciliation, new/High), 一つの新しい人 (one new humanity, new/High) | 和解’s shared 和 (wa) kanji with Japan’s harmony ideal risks demoting a finished, objective cross-work into an ongoing socially-negotiated accommodation; 隔ての壁 translates cleanly as image but readers’ internalized uchi-soto instinct may survive intellectual assent to the doctrine | Anchor 和解 explicitly to the aorist/completed-action sense (“キリストが十字架によって成し遂げられた和解,” accomplished once, not maintained through effort); pair 隔ての壁 teaching with concrete application prompts targeting readers’ own uchi-soto reflexes, not just doctrinal assent |
| The Mystery of Christ Revealed (1:9; 3:3-9; 5:32; 6:19) | 奥義 (mystery, new/High), 啓示 (revelation, new/Medium), 知恵 (wisdom, new/Medium) | 奥義 in living Japanese usage (martial arts, esoteric Buddhism’s 密教, video games) means a secret technique restricted to an inner circle of initiates — precisely inverted from Paul’s point that this μυστήριον has now been thrown open to all; 啓示 and 知恵 are correct but unfamiliar/genericizable respectively | At every 奥義 occurrence, explicitly state the inversion (“以前は隠されていましたが、今は全ての人に明らかにされた奥義,” formerly hidden, now revealed to all) rather than relying on the word alone; distinguish 知恵 from generic proverbial wisdom by anchoring to God’s specific redemptive plan |
| Spiritual Warfare and the Armor of God (2:2; 6:10-20) | 神の武具 (armor of God, new/High), 格闘 (struggle, new/High), 支配者たち・権威・この暗闇を支配する者たち・悪の霊ども (rulers/authorities/cosmic powers, new/High), 盾/剣/帯/胸当て/兜/履物 (armor pieces, new/Medium) | Samurai-armor (甲冑) association risks romanticizing into heroic historical combat imagery, with secondary risk of unwanted resonance with Japan’s 20th-century militarist period; Japan’s mainstream animistic spirit-world (幽霊, 妖怪) risks trivializing real evil spiritual beings into folklore, or secular readers demythologizing them into abstract “systemic evil” | Frame armor imagery as defensive equipping for an already-decided battle (Christ’s authority already established, 1:20-21), not offensive glory-conquest; teach rulers/authorities as real personal beings already under Christ’s dominion, requiring theologian review at every occurrence per registry |
| Household Codes and Christ-Centered Relationships (5:21-6:9) | 従う/服従する (submission, new/Critical), 頭 (headship, new/High), 一体となる (one flesh, new/Medium), 敬う (honor parents, new/Medium), 奴隷/主人 (slaves/masters, new/Medium) | 従う/服従する risks reinforcing Japan’s pre-1947 家制度 (ie system) authoritarian household hierarchy if taught apart from 5:21’s mutual-submission frame and 5:25’s self-sacrificial-love redefinition; 頭 risks importing corporate top-down command vocabulary (社長, 頭 as “boss”) | Never translate or teach 5:22-24 in isolation from 5:21 (mutual submission) and 5:25 (self-giving love); mandatory theologian review for the entire 5:21-6:9 unit per registry; make explicit that 敬う’s “in the Lord” qualifier is gospel-specific, not generic Confucian filial duty (孝) |
| Gifts for Building Up the Church (4:7-16) | 賜物 (spiritual gifts, baseline, reserved sense), 使徒/預言者/伝道者/牧師/教師 (office titles, mixed risk), 成熟した人 (mature manhood, new/Medium), 一致 (unity, new/High) | 賜物 must be kept strictly separate from 贈り物 (2:8’s gift of salvation) or the two distinct Ephesians concepts (unearned salvation vs. ministry-equipping gifts) collapse into one; 一致 risks assimilation into Japan’s socially-achieved wa-harmony/consensus culture rather than a Spirit-given, uchi-soto-transcending unity; 成熟した人 must avoid 完全 (perfection/completion) | Enforce the 賜物/贈り物 split as a hard rule across all Phase 2 segments; teach 一致 as a unity that must be actively “kept” (4:3) because it already exists by the Spirit, not built through negotiation; prefer organic-growth register (成熟) over attainment register (完全) |
| Walking in Newness of Life (2:2,10; 4:1,17-24; 5:1-20) | 歩む (walk, new/Low-Medium), 古い人/新しい人 (old self/new self, new/Medium), 心の霊において新たにされる (renewed mind, new/High), 光/闇 (light/darkness, new/Medium), 御霊に満たされ (filled with the Spirit, new/High) | 新しい人 at 4:24 (individual) must be visibly distinguished from 一つの新しい人 at 2:15 (corporate) or Paul’s two distinct arguments blur into one; 光/闇 risks collapsing into Buddhist enlightenment-vs-ignorance imagery (悟り vs. 無明); 御霊に満たされ risks conflation with folk spirit-possession (かみがかり) or pop-culture possession tropes | Render 歩む identically at all six occurrences to preserve Paul’s structural repetition; teach light/darkness as a conferred relational status (“あなたがたは今は光です”), not an attained insight; teach Spirit-filling as increased self-control and Christlike character, explicitly contrasted with drunkenness’s loss of control, not a trance state |
2. Missing Vocabulary (No Native Equivalent Exists)
These are genuine lexical gaps — no single existing Japanese word or established Christian-Japanese compound adequately carries the concept, as distinct from crowded-neighborhood terms (§3) where competing wrong meanings already occupy the space.
- πλήρωμα (fullness) — 1:23; 3:19; 4:13. There is no Japanese word for “the fullness of him who fills all things.” The registry’s proposed paraphrase (満ち満ちておられる方の満ちておられるもの) is a workaround, not a translation; it must always be accompanied by explanatory teaching text, never left to stand alone as if it were a normal vocabulary item.
- προορίζω as eternal decree (predestination) — 1:5,11. Japanese lacks a pre-existing theological register distinct from 予定’s mundane scheduling sense. The verb-form solution (あらかじめ定める) is a functional gap-fill, not a recovered existing term.
- οἰκονομία as “stewardship/administrative charge” — 3:2,9. The etymologically closest Japanese compound (経済) has drifted entirely into modern economics; 務め fills the gap but is generic and requires explicit re-specification every time.
- ἀπολύτρωσις’s ransom-price structure (redemption) — 1:7,14; 4:30. 贖い exists as a formal theological term but carries no living transactional-imagery association for secular readers the way “ransom paid” does in English; the price-paid structure must be actively taught in, not assumed to be carried by, the word itself.
- A single word for “corporate new humanity” distinct from “individual new self” — 2:15 vs. 4:24. English/Greek can reuse “new man/new self” for both senses and let context disambiguate; Japanese has no equivalent flexible single term that naturally signals corporate-vs-individual scope, requiring the glossary’s split rendering (一つの新しい人 / 新しい人) to be maintained as a deliberate translator’s convention rather than a natural linguistic reflex.
- A term for “cosmic ranked hierarchy of evil spiritual beings” that is neither folklore-flavored nor abstractly systemic — 6:12. Japanese vocabulary for the spirit-world is either concretely folkloric (幽霊, 妖怪) or borrowed academic abstraction; there is no existing register for “real personal malevolent beings organized in ranks, under a defeated-but-still-active dominion.” The registry’s compound listing (支配者たち・権威・この暗闇を支配する者たち・悪の霊ども) is a constructed solution requiring sustained teaching support.
Implication for Phase 2: these six items cannot be resolved by better word choice alone. Each requires either (a) a standing paraphrase convention locked into translation memory, or (b) mandatory accompanying teaching text in every occurrence. Flag all six for template-level (not just segment-level) review — i.e., confirm the lesson template itself, not only the translated sentence, carries the needed explanatory scaffolding.
3. Crowded Semantic Neighborhoods Requiring Fencing
Unlike missing vocabulary, these are neighborhoods where Japanese already has multiple, well-established, competing terms — some doctrinally hostile — clustered close enough to the biblical concept that translators or readers may reach for the wrong one, or blend senses unconsciously. Each needs an explicit “fence”: a never-use list plus a required-qualifier rule.
3.1 The 神/霊 (kami/spirit) neighborhood
Occupants: 神 (any of the 八百万の神), 神様, 霊, 幽霊, 妖怪, かみがかり. Fence: 神 always paired with 唯一のまことの神 in doctrinal statements (per baseline); 聖霊 never abbreviated to 霊; 御霊に満たされ (5:18) must never be left adjacent to かみがかり-style possession vocabulary without explicit contrast.
3.2 The 悟り/解脱/功徳 (enlightenment/liberation/merit) neighborhood
Occupants: 悟り (satori), 解脱 (gedatsu), 功徳 (kudoku), 修行 (shugyou), 無明 (mumyō, ignorance-darkness). Fence: NEVER use any of these four for 救い, 聖化, 光/闇, or 行い. This is the single most heavily fenced neighborhood in the curriculum because Ephesians 2:1-10 and 4:22-5:14 sit directly on top of it — spiritual death/life, works/grace, and light/darkness all risk drift into this cluster simultaneously in the same passage.
3.3 The 恩・義理 (on-giri reciprocal obligation) neighborhood
Occupants: 恩 (on), 義理 (giri), 恩返し (on-gaeshi, repayment of a favor), 借り (kari, a debt owed). Fence: 恵み and 贈り物 must never be described in terms that imply 恩返し is now owed; every occurrence of 2:8-9’s grace/gift/faith cluster requires the explicit non-transactional clarification already mandated by the baseline Grace entry, intensified here because 2:8-10 is the doctrinal core passage of the entire curriculum.
3.4 The 一致/和 (unity/harmony) neighborhood
Occupants: 一致 (agreement/consensus), 和 (harmony), 空気を読む (reading the room), 仲間意識 (in-group solidarity). Fence: 一致 (4:3,13) must be taught as Spirit-given and already existing, to be “kept,” not achieved through the social labor of harmony-maintenance; 和解 (2:14-16) must be anchored to the finished cross-work, not to ongoing socially-negotiated accommodation, despite sharing the 和 kanji.
3.5 The 頭/主人/家長 (authority-hierarchy) neighborhood
Occupants: 頭 (boss/chief), 主人 (master/husband-as-master), 家長 (patriarchal household head, ie-system), 社長 (company president), 主君 (feudal liege lord). Fence: 頭 (5:23, Christ’s headship) must never stand without immediate pairing to 5:25’s self-sacrificial-love redefinition; 主人 in 6:5-9’s literal employer sense must be visibly distinguished in context from 主 (Christ’s Lordship) and never allowed to bleed into the forbidden husband-as-master sense already fenced in the baseline Lord entry.
3.6 The 奥義/秘密/密教 (secret/esoteric) neighborhood
Occupants: 奥義 (secret technique, martial arts/gaming register), 秘密 (himitsu, ordinary secret), 密教 (esoteric Buddhism’s restricted “secret teaching”). Fence: every 奥義 occurrence (1:9; 3:3-9; 5:32; 6:19) must carry the explicit “formerly hidden, now revealed to all” contrast; never let the term stand as if the mystery remains restricted to an inner circle.
3.7 The 運命/宿命/予定 (fate/destiny/schedule) neighborhood
Occupants: 運命 (unmei), 宿命 (shukumei), 予定 (yotei), 天職 (tenshoku). Fence: already established at the baseline level for 召し/召された/摂理; extended here to あらかじめ定める (predestination) and 選び (election), both of which must retain personal-relational-summons language and never collapse into impersonal fatalism or competitive-selection achievement.
4. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| バプテスマ (baptism, 4:5) | Transliterate (not 洗礼) | Preserves consistency with baseline transliteration conventions for proper theological ordinances and avoids drawing on 洗 (wash/purify) kanji association with repeatable Shinto/Buddhist ritual water purification (禊, 水垢離); transliteration signals a distinct, once-for-all Christian ordinance |
| アバ (Abba, inherited from baseline; relevant to 1:5/3:14-15 Father theme) | Transliterate | Retains Aramaic filial intimacy per baseline; reinforced here by 3:14-15’s πατήρ/πατριά wordplay opportunity |
| 奥義 (mystery) | Paraphrase-supported established term, not transliteration | No Greek loanword tradition exists for μυστήριον in Japanese Bible usage; the existing kanji compound must be retained but requires mandatory inversion-teaching paraphrase at every use (see §3.6) |
| πλήρωμα (fullness) | Paraphrase, no single-term option | As detailed in §2; any attempt to coin a compact new compound risks obscuring rather than clarifying; sustained paraphrase with teaching support is the only viable path |
| ἐπουράνιος (heavenly places) | Paraphrase using existing term (天上), not transliteration or new coinage | 天上 already exists in general religious Japanese vocabulary without a competing false-concept collision strong enough to require avoidance; needs contrastive teaching against 極楽 (paradise-destination) rather than a wholly new term |
| ἀρχαί/ἐξουσίαι/κοσμοκράτορες/πνευματικά (rulers, authorities, cosmic powers) | Paraphrase as an enumerated compound list, not transliteration or single-word coinage | Greek itself stacks four distinct terms for rhetorical weight; collapsing to one Japanese word would lose the stacking effect Paul intends; the enumerated list format preserves it |
| δῶρον vs. χάρισμα (gift of salvation vs. spiritual gifts) | Two separate established Japanese words (贈り物 / 賜物), not one term with contextual disambiguation | Japanese does not reliably disambiguate a single shared word by context the way English “gift” can; a hard lexical split is required and must be locked into translation memory as a non-negotiable rule |
| προορίζω (predestination) | Verb-phrase paraphrase (あらかじめ定める) over noun-coinage | Avoids manufacturing an unfamiliar neologism noun; a transparent verb phrase built from ordinary morphemes is more teachable to a biblically illiterate audience than either a bare 予定 or an invented compound |
| μεσότοιχον τοῦ φραγμοῦ (dividing wall) | Compound paraphrase (隔ての壁), not single-kanji coinage | The architectural image itself is Paul’s rhetorical vehicle and translates transparently; no transliteration or single-term shortcut is needed or desirable |
| σφραγίζω (seal of the Spirit) | Paraphrase drawing on existing cultural practice (証印を押される), not transliteration | Japan’s inkan/seal culture supplies a ready-made, positive, non-transliterated bridge; transliterating a Greek/English loanword here would forfeit this rare genuine cultural asset |
General transliteration policy for this curriculum: transliterate only where (a) an existing Bible-translation transliteration convention is already established (proper names, アバ, バプテスマ, アーメン, ハレルヤ) or (b) the concept has zero safe native-vocabulary anchor and inventing a Japanese compound would itself create a false-concept collision. In every other case, prefer an existing or lightly adapted Japanese compound with mandatory teaching support over either transliteration or neologism, consistent with the baseline’s overall practice in Romans.
5. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × probability of misreading given Japanese cultural/religious defaults). All Critical- and High-risk items below require human theologian review per the doctrine risk registry conventions; this ranking exists to prioritize review sequencing in Phase 2.
- 恵み・贈り物・行い triad (Grace/Gift/Works, Eph 2:8-10) — Critical. Sits directly on the on-giri reciprocal-obligation cultural logic and the 功徳 merit-accumulation religious logic simultaneously; this is the core passage of the entire curriculum, so any drift here compromises the whole unit’s teaching goal.
- 従う/服従する・頭 (Submission/Headship, Eph 5:21-33) — Critical. Direct collision with the still-culturally-resonant pre-1947 家制度 (ie system); requires the heaviest teaching scaffolding of any household-code text in the curriculum, per the baseline’s own escalation conventions for household material.
- 奥義 (Mystery) — High. The living-usage connotation of the Japanese word is the exact inverse of Paul’s doctrinal point (secret-for-initiates vs. now-revealed-to-all); risk of silent, undetected inversion is high because the word feels correct even when misunderstood.
- あらかじめ定める/選び (Predestination/Election, Eph 1:4-5,11) — Critical. Two closely related doctrines sharing this curriculum’s Critical grace-tier stakes; competitive-selection culture (受験, 選抜) and fatalism vocabulary (運命, 予定) both press from different directions on the same short passage.
- 一致・和解 (Unity/Reconciliation, Eph 2:14-16; 4:3,13) — High. Both terms share kanji or conceptual space with Japan’s wa-harmony value; risk is dilution (a socially-achieved consensus standing in for a Spirit-given, cross-accomplished reality) rather than outright false doctrine, making it a subtler and easier-to-miss risk than items 1-2.
- 隔ての壁 / uchi-soto internalization (Eph 2:11-13) — High. Intellectual doctrinal assent is likely even where the underlying uchi-soto instinct persists unaddressed; requires application-level, not just translation-level, intervention.
- 支配者たち・権威 etc. (Spiritual Warfare beings, Eph 2:2; 6:12) and 神の武具 (Armor, Eph 6:10-20) — High. Double exposure risk: folklore-trivialization on one side, militarist-era resonance and abstraction-into-”systemic evil” on the other; requires theologian review at every occurrence per registry.
- 満ち満ちておられる方の満ちておられるもの (Fullness, Eph 1:23; 3:19; 4:13) — High. Structural fragility: this is a paraphrase standing in for a missing lexical item, so any compression or simplification by a Phase 2 worker under length constraints risks silently losing the doctrine altogether.
- 肉 (Flesh, Eph 2:3,11; 5:29; 6:5,12) — High. Ordinary-meaning literalization risk (butcher’s meat) recurs at every occurrence across six chapters; cumulative risk across frequency is higher than any single occurrence suggests.
- 怒り (Wrath, Eph 2:3) — High. Two distinct wrong readings compete (capricious human-style temper vs. impersonal karma-consequence), and the term appears at the hinge of the core passage’s argument (2:1-5), amplifying the stakes of getting it right.
- 御霊に満たされ (Filled with the Spirit, Eph 5:18) vs. かみがかり possession tropes — High. Japan’s mainstream pop-culture possession genre is a strong, readily available wrong frame that could be activated by a single underexplained sentence.
- 光・闇 (Light/Darkness, Eph 5:8-14) vs. 悟り/無明 — Medium-High. Less acute than item 11 but compounds the same chapter’s risk profile; status-vs-attainment distinction is easy to state but easy to lose in casual paraphrase.
- 教会・神殿 (Church/Temple, Eph 2:19-22) building-default association — Medium-High, elevated from baseline Medium given this curriculum’s intensified body/bride/temple imagery relative to Romans’ more institutional usage.
- 神の国 (Kingdom of God, Eph 5:5) — High, inherited directly from baseline’s 神国日本 historical-resonance caution; single occurrence in Ephesians but same absolute stakes as in Romans.
- バプテスマ vs. 洗礼 consistency (Eph 4:5) — Medium. Lower doctrinal stakes than items above, but a real risk of inconsistent Phase 2 worker choices across parallel batch processing diluting the deliberate transliteration decision made in §4.
6. Full-Book Chapter Coverage Checklist
| Chapter | Contribution to This Gap Analysis | Status |
|---|---|---|
| Ephesians 1 | Predestination/election (#4), fullness (#8), mystery (#3), power/glory (baseline-inherited, no new gap), seal of Spirit (positive bridge, no fencing needed) | Reviewed — major new gaps identified |
| Ephesians 2 | Core passage (2:1-10): grace/gift/works triad (#1), wrath (#10), flesh (#9, first occurrence); 2:11-22: dividing wall (#6), reconciliation/unity (#5), circumcision/uncircumcision (illiteracy-only, no fencing needed), temple/church (#13) | Reviewed — highest-density risk chapter in the book |
| Ephesians 3 | Mystery (#3) reinforced; stewardship (missing-vocabulary item, §2.3); wisdom/revelation (Medium, formal-register illiteracy only, no new fencing beyond §3.6) | Reviewed — no new top-15 risks beyond items already logged |
| Ephesians 4 | Unity (#5); gifts/office-titles (賜物/贈り物 split, part of #1’s fencing rule); fullness (#8) reinforced; old self/new self individual sense (distinguished from 2:15’s corporate sense, logged under §2 item 5); renewed mind (Zen/self-help fencing, no new top-15 entry but flagged in matrix §1) | Reviewed — consistency-enforcement chapter rather than new-risk-generating chapter |
| Ephesians 5 | Light/darkness (#12); filled with the Spirit (#11); submission/headship (#2, single highest-stakes household passage); one flesh (Medium, no top-15 entry); kingdom of God (#14) | Reviewed — second-highest-density risk chapter after ch. 2 |
| Ephesians 6 | Household codes continued (honor parents, slaves/masters — Medium, illiteracy-driven, no new top-15 entry beyond #2’s scope); spiritual warfare/armor (#7); ambassador (Low, no fencing needed) | Reviewed — completes household-code and introduces spiritual-warfare risk cluster |
No chapter of Ephesians is silently omitted from this analysis; chapters 3 and 4 and the latter portion of chapter 6 (ambassador, 6:20) contribute comparatively few new top-tier risks relative to chapters 2 and 5, but are explicitly reviewed and logged above rather than skipped.
7. Summary for Phase 2 Handoff
- Missing-vocabulary items (§2) require standing paraphrase conventions and template-level teaching scaffolding, not just correct word selection.
- Crowded-neighborhood items (§3) require explicit never-use fences plus mandatory qualifying language at every occurrence, extending and intensifying the baseline Romans conventions.
- Transliteration decisions (§4) are now locked for this curriculum and must be loaded alongside
translation_memory.jsonbefore Phase 2 begins. - The ranked risk list (§5) should govern human theologian review sequencing: items 1–4 are Critical-tier and must be reviewed before any batch containing them is released; items 5–11 are High-tier and require review before final approval; items 12–15 may proceed with native-speaker review but should be flagged for spot-check by a theologian given their proximity to Critical-tier material in the same chapters.
This analysis should be read together with analysis/07_semantic_analysis.md (verse-by-verse reasoning) and analysis/08_core_glossary.md (consolidated term list). It feeds directly into the Ephesians-specific extensions of translation_memory.json and doctrine_risk_registry.json to be formalized in subsequent Phase 1 steps.