06 Linguistic Gap Analysis — Daniel (English → Mandarin)
Purpose and Scope
This analysis identifies where Mandarin lacks clean equivalents for Daniel’s theological vocabulary, where existing Mandarin terms sit inside semantic neighborhoods crowded by Confucian, Buddhist, Daoist, or folk-religious concepts requiring deliberate “fencing” (translator notes, mandatory glosses, or consistent cross-chapter rendering), and where transliteration is preferable to paraphrase (or vice versa). It extends, and does not contradict, the baseline Romans translation_memory.json and bible_term_registry.json. All risk tiers (Critical/High/Medium/Low) follow the baseline’s doctrine_risk_registry.json definitions exactly.
Coverage is full-book: all twelve chapters of Daniel have been reviewed. Chapters contributing no new terminology beyond what is already tracked are noted explicitly below rather than omitted.
1. Full-Book Chapter Coverage Confirmation
| Chapter | Reviewed | New/Load-Bearing Terms Contributed | Doctrine(s) |
|---|
| 1 | ✅ | 被掳, 定意, 玷污, 智慧和聪明 (+ proper names: 但以理, 尼布甲尼撒, 沙得拉, 米煞, 亚伯尼歌, 亚施毗拿) | Prayer & Perseverance in Exile; Faithfulness under Persecution; Wisdom & Discernment |
| 2 | ✅ | 国/国度, 永不败坏的国, 奥秘, 术士/行邪术的/迦勒底人, 万王之王, 石头, 权柄 (implicit) | Sovereignty; Wisdom & Discernment; Messianic Kingship (typological) |
| 3 | ✅ | 金像, 跪拜, 拯救, 好像神的儿子, 事奉 (pelach, 1st occurrence) | Faithfulness under Persecution; Messianic Kingship (collision term) |
| 4 | ✅ | 至高者, 守望者, 至高者…掌权, 骄傲/谦卑, 圣神的灵 (1st occurrence) | Sovereignty; Wisdom & Discernment (collision term) |
| 5 | ✅ | 墙上的字/弥尼弥尼提客勒乌法珥新, 称在天平里显出你的亏欠, 圣神的灵 (2nd occurrence), 术士/迦勒底人 (reuse) | Sovereignty; Wisdom & Discernment |
| 6 | ✅ | 祷告, 禁令/法令, 狮子坑, 事奉 (2nd occurrence) | Prayer & Perseverance in Exile; Faithfulness under Persecution |
| 7 | ✅ (core passage) | 亘古常在者, 宝座, 审判, 案卷, 兽, 角, 小角, 权柄 (3rd occurrence), 荣耀, 国/国度 (reuse), 永不败坏的国 (reuse), 人子, 天云, 事奉 (3rd occurrence), 永远, 败坏, 至高者的圣民 | Sovereignty; Messianic Kingship; Apocalyptic Prophecy; Faithfulness under Persecution |
| 8 | ✅ | 常献的祭, 加百列, 万君之君, 末期/末时, 封住, 角/小角 (reuse) | Apocalyptic Prophecy; Messianic Kingship |
| 9 | ✅ | 七十年, 认罪, 约 (baseline reuse), 慈爱/怜悯, 七十个七, 受膏者, 被剪除, 那行毁坏可憎的 (1st occurrence) | Prayer & Perseverance in Exile; Messianic Kingship; Apocalyptic Prophecy |
| 10 | ✅ | 一个人穿着细麻衣, 米迦勒, 掌权者/灵界的力量, 禁食 | Messianic Kingship (disputed); Sovereignty; Prayer & Perseverance in Exile |
| 11 | ✅ | 北方的王/南方的王, 角/小角 (reuse), 那行毁坏可憎的 (reuse) | Apocalyptic Prophecy |
| 12 | ✅ | 复活 (baseline reuse), 永生, 永远的羞辱, 智慧人必发光, 封住 (reuse), 末期/末时 (reuse), 米迦勒 (reuse) | Apocalyptic Prophecy; Wisdom & Discernment |
No chapter is silently omitted. Every chapter contributes at least one load-bearing term or reuses a previously established term under the cross-chapter consistency requirements documented below.
2. Doctrine Vocabulary Matrix
For each of the six curriculum doctrines: available destination-language terms, their weaknesses (semantic collisions or gaps), and the recommended handling strategy.
2.1 God’s Sovereignty over Kings and Kingdoms
| Available Mandarin Terms | Weaknesses | Recommended Strategy |
|---|
| 神 [BASELINE], 天上的神, 至高者, 权柄, 国/国度, 永不败坏的国, 永远, 败坏, 万王之王, 守望者, 至高者…掌权, 骄傲/谦卑, 墙上的字, 称在天平里显出你的亏欠, 掌权者/灵界的力量 | 至高者 risks conflation with 玉皇大帝 (Jade Emperor) as merely the top slot in a folk pantheon; 权柄 and 至高者…掌权 risk collapsing into 天命 (Mandate of Heaven, impersonal, revocable, ruler-legitimizing) or 天意/命运 (impersonal fatalism); 国/国度 risks reading as 天下 (dynastic unified realm) or 王朝 (dynasty succession); 掌权者 risks conflation with 城隍/地方神 (territorial folk deities as independent power-holders) | Reuse 神 exactly per baseline; anchor 至高者 explicitly to 神 in every doctrinal context; mandate translator notes on every 权柄/至高者…掌权 occurrence distinguishing personal, purposive divine sovereignty from impersonal cosmic mandate or fate; enforce identical 权柄 rendering across chs. 2, 4, 7 (dominion given/removed/given-to-Son-of-Man argument); never render 国 with 天下 or 王朝 |
2.2 Faithfulness under Persecution
| Available Mandarin Terms | Weaknesses | Recommended Strategy |
|---|
| 被掳, 定意, 玷污, 金像, 跪拜, 拯救, 守望者 (cross-doctrine), 祷告 (cross-doctrine), 禁令/法令, 狮子坑, 至高者的圣民, 米迦勒 | 玷污 risks reading as Confucian dietary self-discipline or Buddhist vegetarian merit-practice (功德-adjacent); 跪拜 risks collapsing into the same lexical space as legitimate God-directed worship (敬拜) if not deliberately kept distinct; 拯救 risks drift toward the baseline’s forbidden salvation substitutions (解脱, 超度) | Frame 玷污 as covenant loyalty, never self-cultivation; maintain a hard lexical fence between 跪拜 (coerced idol-prostration) and 敬拜 (exclusive worship of God) — never use one for the other; enforce baseline forbidden-substitution list for 拯救 with zero exceptions; teach 拯救 as this-life, typologically related to but distinct from full 救恩 |
2.3 The Son of Man and Messianic Kingship
| Available Mandarin Terms | Weaknesses | Recommended Strategy |
|---|
| 人子, 好像神的儿子, 神的儿子 (baseline cross-ref), 天云, 事奉, 石头, 万君之君, 七十个七, 受膏者, 被剪除, 一个人穿着细麻衣 | Highest collision density in the curriculum: three lexically/conceptually adjacent “son of ___” expressions (人子, 好像神的儿子, 神的儿子) risk conflation by readers moving between Daniel and Romans/Gospels materials; 受膏者 risks being read as a lesser or generic figure than 基督, or conflated with 弥勒 (Maitreya); 万君之君 risks being read as merely a superlative human title (cf. 万王之王, ch. 2) rather than pointing to deity | Mandatory translator note on every occurrence of 人子, 好像神的儿子, and 受膏者 explicitly distinguishing each from the other two and from 神的儿子/基督; never abbreviate or substitute any of the three; enforce identical 事奉 rendering across chs. 3, 6, 7 without exception, since the book’s implicit deity-claim for the Son of Man depends on this lexical thread; treat 万君之君 as ultimately Messianic/divine, not a merely human superlative |
2.4 Apocalyptic Prophecy and the End Times
| Available Mandarin Terms | Weaknesses | Recommended Strategy |
|---|
| 兽, 角, 小角, 审判, 案卷, 末期/末时, 封住, 七十个七, 那行毁坏可憎的, 复活 (baseline), 永生, 永远的羞辱, 北方的王/南方的王 | 末期/末时 risks being intuitively read through the cyclical order-chaos-order (治乱循环) lens of traditional Chinese historiography rather than as a fixed, linear, divinely-appointed terminus; 兽 risks conflation with Chinese zodiac-animal (生肖) or fengshui creature-omen associations; 七十个七 risks a translator silently encoding one interpretive scheme into the rendering itself; 复活 must never regress to the baseline’s forbidden 轮回/投胎/还魂 | Retain 末期/末时 but pair with explicit linear-history teaching notes per baseline’s fulfillment_of_prophecy caution; render 七十个七 strictly literally, preserving numeric structure, leaving interpretive scheme to teaching notes only; enforce identical 角/小角/末期/封住 rendering across chs. 7/8/11 and 8/12 respectively; retain 那行毁坏可憎的 with full “detestable” (可憎) force as the established Matthew 24:15 bridge phrase |
2.5 Prayer and Perseverance in Exile
| Available Mandarin Terms | Weaknesses | Recommended Strategy |
|---|
| 被掳, 祷告, 七十年, 认罪, 约 [BASELINE], 慈爱/怜悯, 禁食 | 祷告 risks conflation with 求签 (fortune-stick drawing) or 问卜 (divination consultation), and with ancestor-veneration rites (祭祖) addressed to deceased forebears; 认罪 risks reading as ritual appeasement of ancestral or local spirits rather than confession to a personal covenant God; 禁食 risks reading as merit-accumulating ascetic practice (功德-adjacent) | Reuse 约 exactly per baseline; frame 祷告 consistently as direct address to the living, personal, covenant God — never a divinatory or ancestor-directed act; frame 认罪 as covenant-restoration confession, not appeasement; frame 禁食 as devotion accompanying prayer, not a reward-earning discipline |
2.6 Wisdom and Discernment from God
| Available Mandarin Terms | Weaknesses | Recommended Strategy |
|---|
| 智慧和聪明, 奥秘, 术士/行邪术的/迦勒底人, 智慧人必发光, 圣神的灵 | 奥秘 risks conflation with 占卜/算卦 (divination, I Ching-style prediction), inverting the chapter’s point that God’s mysteries are freely revealed, not occultly extracted; 术士/迦勒底人 risk being presented as spiritually neutral technicians, colliding with 算命先生 and folk ritual-specialist categories; 智慧人必发光 risks conflation with prajñā-style meditative-attainment wisdom (also rendered 智慧 in Chinese Buddhist texts); 圣神的灵 is a Critical collision risk with the baseline’s 圣灵 (Holy Spirit, third Person of the Trinity) | Distinguish 奥秘 sharply from divination vocabulary in every occurrence; never present 术士/迦勒底人 as neutral; mandatory translator note on every 圣神的灵 occurrence (chs. 4–5) clarifying this is a pagan king’s own polytheistic category, NOT the baseline’s 圣灵, even though the narrative’s own understanding is that the true source is the one true God; distinguish 智慧人必发光 from meditative-attainment wisdom, framing it as God-revealed insight resulting in future commendation |
3. Missing Vocabulary vs. Crowded Semantic Neighborhoods
3.1 Genuinely Missing Vocabulary (no clean pre-existing Mandarin Christian term; compound construction or CUV-established coinage required)
| Concept | Gap | Resolution |
|---|
| Ancient of Days | No native Mandarin term for this specific throne-room title existed prior to Bible translation | Use established CUV compound 亘古常在者 (constructed for this purpose); anchor explicitly to 神 |
| little horn (as a recurring figure-type, not merely “a small horn”) | Mandarin has no pre-existing technical apocalyptic vocabulary for a recurring symbolic ruler-figure | Use CUV 小角 consistently across chs. 7, 8, 11 as a fixed technical term, not a fresh literal description each time |
| an everlasting kingdom that shall not be destroyed | No single native compound conveys “unending + indestructible” as a unified theological formula | Use fixed compound 永不败坏的国 identically in Daniel 2:44 and 7:14 |
| the abomination that causes desolation | No native Chinese religious vocabulary names this specific act (idolatrous temple desecration as eschatological sign) | Use the established Chinese Christian eschatological phrase 那行毁坏可憎的 (also fixed at Matthew 24:15 CUV) identically across Daniel 9, 11, 12 |
| seventy sevens | No native chronological-symbolic idiom | Render literally as 七十个七; do not gloss into a specific calendar scheme within the translation |
| a son of the gods / a divine being (bar-‘elahin) | No existing neutral Mandarin phrase for “a divine being” that does not collide with either 神的儿子 or folk polytheistic vocabulary | Retain established (but risk-flagged) CUV phrase 好像神的儿子 with mandatory disambiguating note |
3.2 Crowded Semantic Neighborhoods (existing terms sit inside a rich pre-existing folk/Confucian/Buddhist/Daoist semantic field and require fencing, not new coinage)
| Mandarin Term(s) | Competing Neighborhood Concept(s) | Fencing Strategy |
|---|
| 人子 / 神的儿子 / 好像神的儿子 | Three internally distinct but visually/conceptually adjacent Christological expressions | Mandatory translator note on every occurrence of the first and third, cross-referencing the Romans baseline’s Critical entry for the second |
| 圣灵 / 圣神的灵 | Third Person of Trinity vs. a pagan king’s polytheistic “spirit of the holy gods” | Mandatory translator note fencing 圣神的灵 away from 圣灵 wherever the former occurs (chs. 4–5) |
| 复活 | 轮回 (reincarnation cycle), 投胎 (rebirth into new womb), 还魂 (folk ghost-reanimation) | Baseline forbidden-substitution list enforced with zero exceptions; teach Daniel 12:2 as the OT anchor for the same doctrine governing Romans 6/8 |
| 至高者 / 权柄 / 至高者…掌权 | 玉皇大帝 (Jade Emperor pantheon-apex); 天命 (Mandate of Heaven); 天意/命运 (impersonal fate) | Explicit anchoring notes to 神; never allow “the Most High rules and gives the kingdom to whom he will” (ch. 4’s central refrain) to read as impersonal cosmic assignment |
| 国/国度 | 天下 (dynastic all-under-heaven unity); 王朝 (dynasty) | Reserve 天下/王朝 as forbidden substitutions per baseline kingdom_of_god caution, extended here to Daniel’s kingdom vocabulary |
| 兽 | 生肖 (zodiac animals); fengshui creature-omens | Teaching notes must frame 兽 as apocalyptic-genre symbolism for a real kingdom, not zoological or zodiacal |
| 术士 / 行邪术的 / 迦勒底人 | 算命先生 (fortune-teller); 道士-style ritual specialists | Never present as spiritually neutral technicians; God’s revelation is categorically superior, not a refined version of their arts |
| 奥秘 | 占卜 / 算卦 (I Ching-style divination) | Sharp distinction: mysteries are freely revealed by God, not extracted by technique |
| 智慧人必发光 (and 智慧 generally in ch. 12) | Buddhist prajñā-attainment wisdom (also 智慧 in Chinese Buddhist texts) | Frame as God-revealed insight, not meditative self-attainment |
| 永生 | 长生不老 (Daoist longevity/immortality-seeking) | Frame as resurrected life granted by God, not self-achieved life-extension |
| 禁食 | 功德-earning ascetic fasting | Frame as devotion accompanying prayer, not merit accumulation |
| 认罪 | Ritual appeasement of ancestors/local deities | Frame as confession addressed to, and answered by, the personal covenant God alone |
| 祷告 | 求签 (fortune-stick drawing); 问卜 (diviner consultation); 祭祖 (ancestor veneration) | Direct personal address to the living God; never an act of divination or ancestor-directed ritual |
| 至高者的圣民 (OT) vs 圣徒 (NT baseline) | Two established but distinct Mandarin Bible-translation-tradition terms for the same underlying concept (God’s holy covenant people) | Explicit teaching note: these are the same doctrine expressed through two Testament-specific established terms, not two theological categories |
| 万君之君 / 万王之王 | Risk of both being read as merely human superlative honorifics | 万王之王 (ch. 2, Nebuchadnezzar) = derivative, temporary, human; 万君之君 (ch. 8) = ultimately points to God/Messiah; teaching notes must keep these distinct despite structural similarity |
| 守望者 / 掌权者 (灵界的力量) | 祖灵 (ancestral spirits); 城隍/地方神 (territorial folk deities) | Both are holy or contending angelic/spiritual beings under God’s ultimate sovereignty, not lineage-tied or territory-tied folk spirits |
4. Transliteration vs. Paraphrase Decisions
| English | Mandarin | Pinyin | Decision Rationale |
|---|
| Daniel | 但以理 | Dàn yǐ lǐ | CUV standard; protagonist’s name, used throughout all 12 chapters |
| Nebuchadnezzar | 尼布甲尼撒 | Níbùjiǎnísā | CUV standard |
| Belshazzar | 伯沙撒 | Bóshāsā | CUV standard |
| Darius | 大利乌 | Dàlìwū | CUV standard |
| Cyrus | 古列 | Gǔliè | CUV standard |
| Shadrach | 沙得拉 | Shādélā | CUV standard |
| Meshach | 米煞 | Mǐshà | CUV standard |
| Abednego | 亚伯尼歌 | Yàbóníge | CUV standard |
| Ashpenaz | 亚施毗拿 | Yàshīpínà | CUV standard |
| Gabriel | 加百列 | Jiābǎiliè | CUV standard; low risk |
| Michael | 米迦勒 | Mǐjiālè | CUV standard; low risk |
| Antiochus IV Epiphanes | 安提阿哥四世 | Āntí’āgē Sìshì | Not named in the Hebrew/Aramaic text but required in teaching notes for historical identification of the ch. 8/11 little horn; transliterate rather than paraphrase to keep the historical referent unambiguous |
| MENE MENE TEKEL PARSIN | 弥尼、弥尼、提客勒、乌法珥新 | Mǐní, Mǐní, Tíkèlè, Wūfǎ’ěrxīn | Retain transliteration AND supply the interpretive gloss (数点、数点、亏欠、分裂) — this is the one place in Daniel where transliteration alone would be theologically insufficient, since the entire narrative point is that the words require supernatural interpretation |
4.2 Paraphrase (Calque/Compound) Decisions — transliteration rejected in favor of a constructed Mandarin phrase
| Concept | Why Not Transliterated | Chosen Paraphrase |
|---|
| Ancient of Days | A transliterated Aramaic phrase would be meaningless to a Mandarin reader with no independent theological content | 亘古常在者 (established CUV descriptive compound) |
| Son of Man | Transliteration of bar ‘enash would obscure the Gospel-era title’s continuity; the term must be visibly the same across Testaments | 人子 (calque, “man’s son,” matching Gospel usage exactly) |
| Anointed One (mashiach nagid, Dan. 9:25-26) | A direct transliteration (mísàiyà-style) would sever the term from its Hebrew descriptive sense and flatten the two-stage biblical unfolding (受膏者 → 基督) that the curriculum must teach explicitly | 受膏者 (established CUV descriptive rendering, distinct from but paired with 基督) |
| Son of the gods (bar-‘elahin) | Transliteration is impossible for a common-noun phrase; a literal calque risks exact collision with the baseline’s 神的儿子 | 好像神的儿子 (established CUV phrase, retained only with mandatory disambiguating note — see §3.2) |
| a watcher, a holy one | No transliterable source form; functional English gloss itself is a translation of an Aramaic pair | 守望者 (constructed compound conveying angelic observation/reporting function) |
| the abomination that causes desolation | Hebrew shiqqutsim meshomem is not a proper noun; transliteration would be theologically opaque | 那行毁坏可憎的 (established Chinese Christian eschatological phrase, shared with Matthew 24:15) |
| spirit of the holy gods | A transliteration would erase the crucial distinction from 圣灵 this analysis requires | 圣神的灵 (paraphrase deliberately kept lexically distinct from 圣灵) |
General rule: Transliterate only proper names (people, places, and the one direct case of a divinely-inscribed text requiring both transliteration and gloss). All theological titles, offices, and abstract doctrinal concepts are rendered by paraphrase/compound using established or newly-fixed CUV-tradition vocabulary, never by transliterating the source-language term itself.
5. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of doctrinal consequence and likelihood of collision, given this curriculum’s core passage (Daniel 7:9-14) and full-book scope.
- 人子 / 神的儿子 / 好像神的儿子 three-way collision (Critical) — the single highest risk in the curriculum. Daniel 7:13’s “one like a son of man” is the core passage’s theological climax; conflating any of the three risks either erasing Christ’s full humanity (if collapsed into 神的儿子) or erasing his deity-claim (if read as merely “a human being”), while ch. 3’s pagan phrase risks being mistaken for a Trinitarian confession.
- 受膏者 vs. 基督 vs. 弥勒 (Critical) — Daniel 9:25-26 is the OT’s most precise Messianic timetable; failing to bridge 受膏者 to 基督 risks presenting two different saviors, while any drift toward 弥勒-style “a future world-savior yet to come” framing directly contradicts the Messianic Promise doctrine already flagged Critical in the baseline.
- 事奉 (pelach) cross-chapter consistency (Critical) — the book’s implicit argument for the Son of Man’s deity (7:14) depends on the reader recognizing the identical worship-service refused to Nebuchadnezzar’s image (ch. 3) and offered to God alone (ch. 6). Any inconsistency across the three chapters silently breaks this argument without appearing to be an error.
- 圣神的灵 vs. 圣灵 (High, but severity elevated by ease of confusion) — visually and conceptually close enough that an under-trained reviewer could approve an unflagged occurrence, misattributing a pagan king’s polytheistic attribution to the Third Person of the Trinity.
- 七十个七 interpretive-scheme encoding (Critical) — the risk is not mistranslation but over-translation: a well-intentioned rendering that silently resolves a live, multi-view evangelical debate within the translated text itself, effectively making a doctrinal ruling that belongs in teaching notes.
- 那行毁坏可憎的 force-softening (Critical) — the single most important intertextual bridge from Daniel into the Gospels’ Olivet Discourse (Matthew 24:15); any softening toward generic “disaster” language severs this link for the Mandarin reader.
- 复活 forbidden-substitution drift (Critical) — lower likelihood given the term is already well-established and baseline-governed, but the consequence of any lapse (轮回/投胎/还魂) is catastrophic, converting Daniel 12:2 from the OT’s clearest bodily-resurrection text into a folk-reincarnation or ghost-story trope.
- 至高者…掌权 fatalism drift (High) — Daniel 4’s central refrain is the single passage in the whole book most vulnerable to an impersonal-fate reading (天意/命运/天命), which would invert the chapter’s entire polemic against Nebuchadnezzar’s self-exaltation.
- 跪拜 / 敬拜 boundary erosion (High) — ch. 3’s entire force as the curriculum’s paradigm case for Faithfulness under Persecution depends on these remaining lexically distinct acts; any bleed-through in later, less carefully reviewed lessons would blur the martyrdom stakes.
- 兽 / 角 / 小角 cross-chapter inconsistency (High) — spans chs. 7, 8, and 11; because these are the book’s primary apocalyptic-symbolic vocabulary, any chapter that independently retranslates them (rather than reusing the fixed terms) breaks the reader’s ability to track the recurring figure-types across the book.
- 圣民 vs. 圣徒 unexplained divergence (High) — without an explicit teaching note, a Mandarin reader moving between Daniel and Romans materials could conclude these name two different classes of God’s people rather than the same doctrine under two Testament-specific established terms.
- 术士/迦勒底人 presented as neutral (High) — risk is subtler than outright mistranslation: teaching material that fails to state plainly that these are shown as powerless before God (not a legitimate parallel spiritual technology) leaves the door open to a syncretistic “many paths to hidden knowledge” reading.
- 智慧人必发光 vs. Buddhist prajñā-attainment (Medium-High) — risk is conceptual rather than lexical: without a distinguishing note, “the wise shall shine” could be read as commending meditative self-attainment rather than God-given discernment.
- 万君之君 read as merely human superlative (High) — because ch. 2 already establishes 万王之王 as a derivative, temporary human title, ch. 8’s 万君之君 risks being read the same way unless explicitly anchored to God/Messiah.
- 守望者 / 掌权者 (灵界的力量) folk-spirit collision (High) — lower on this list only because the collision risk (祖灵, 城隍) is well-precedented and already flagged by the baseline’s holy_spirit entry pattern, making reviewers more likely to catch it on first pass.
6. Summary Recommendation
Daniel’s linguistic risk profile differs from Romans in kind, not merely degree: where Romans is dominated by single-term collisions against Buddhist merit-theology and Confucian virtue-ethics, Daniel’s highest risks cluster around three-way Christological title collisions (§5.1–5.2) and cross-chapter lexical consistency requirements (§5.3, 5.6, 5.10) that have no equivalent structural risk in the Romans package. Phase 2 processing must therefore treat cross-chapter consistency checks as a first-class validation rule alongside the baseline’s forbidden-substitution list, and must load the full disambiguation-note requirements documented in §2–§3 above before translating any Daniel 7, 9, or 3–6 segment.
End of 06_linguistic_gap_analysis.md. This analysis feeds directly into the doctrine risk registry extension (Step 9) and translation memory merge (Step 10) for the Daniel curriculum, and must be read alongside 08_core_glossary.md and the baseline Romans Language Package.