06 — Linguistic Gap Analysis: Genesis (English → Mandarin)

Purpose and Scope

This document executes PRD Phase 1 Step 8 for the Genesis curriculum. It identifies, for every load-bearing doctrine in scope (Creation Ex Nihilo, The Image of God, The Fall and the Origin of Sin, The Abrahamic Covenant and Promise, Providence and the Sovereignty of God, Sin’s Consequences and Common Grace, Covenant Faithfulness across Generations, Joseph and God’s Providence in Suffering), the specific lexical and conceptual gaps between Hebrew/English source vocabulary and available Mandarin vocabulary. It builds directly on analysis/08_core_glossary.md and assets/bible_term_registry.json and does not contradict any baseline Romans Language Package entry. Where a Genesis term overlaps a baseline term (神, 约, 罪, 义, 算为义, 以色列, 后裔, 外邦人), this analysis reuses the baseline exactly and analyzes only the additional Genesis-specific pressure placed on that term by its use in a creation/patriarchal-narrative context.

This is a gap analysis, not a glossary; its output is the reasoning that justifies the glossary’s risk tiers and strategies, organized around four required deliverables:

1. Doctrine vocabulary matrix
2. Missing vocabulary vs. crowded semantic neighborhoods needing fencing
3. Transliteration vs. paraphrase decisions
4. Ranked list of highest-risk ambiguities

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1. Doctrine Vocabulary Matrix

Doctrine	Available Mandarin term(s)	Weaknesses of available term(s)	Recommended strategy
Creation Ex Nihilo	创造 (chuàngzào, “create”); 造 (zào, “make/form”); 空虚混沌 (kōngxū hùndùn, “formless and void”)	Mandarin has no verb pair that natively distinguishes creation-from-nothing from creation-from-existing-material the way Hebrew בָּרָא vs עָשָׂה/יָצַר does. 创造 is routinely used in everyday Mandarin for human “creativity” (创造发明, “creative invention”) and carries no inherent ex-nihilo entailment; 造 is used for both mundane manufacture (造房子, “build a house”) and, in this text, God shaping Adam from dust. The compound 混沌 additionally imports the entire Pangu cosmogony (盘古开天辟地) — a self-generating chaos-egg from which order emerges without a personal creator — directly contradicting the doctrine at the exact point Genesis 1:1-2 first teaches it.	Reserve 创造 exclusively for בָּרָא contexts (1:1, 1:21, 1:27; 2:3) and 造 exclusively for עָשָׂה/יָצַר contexts (1:7, 16, 25–27; 2:7), with an explicit teaching note every time both verbs occur near each other so learners do not read them as free variants. Retain 空虚混沌 (no viable non-混沌 alternative exists in the CUV tradition) but mandate a translator’s note at every occurrence distinguishing already-created, God-governed unformed matter from an eternal, self-organizing chaos-source.
The Image of God	形像 (xíngxiàng, “image”); 样式 (yàngshì, “likeness”)	形像 sits one character away from 神像/佛像 (“idol/deity statue,” the everyday Mandarin term for a temple or household cultic image) — an easy visual/aural confusion for a reader encountering the doctrine for the first time. 样式 risks conflation with Neo-Confucian sagehood-attainment language (成圣, already flagged Critical in the baseline), where “resembling” the sage ideal can slide into “becoming” it through cultivation.	Always present 形像 and 样式 as a fixed hendiadys pair (从不单独使用), never introduce either term without immediately anchoring it to “humanity as God’s living representative,” and add a standing note that 形像 in Genesis 1 denotes the living human person, never a carved/venerated object.
The Fall and the Origin of Sin	罪 (zuì, “sin,” baseline reuse); 分别善恶树 (fēnbié shàn è shù, “tree of knowledge of good and evil”); 死 (sǐ, “death”); 咒诅 (zhòuzǔ, “cursed”)	罪 collides with 报应 (bàoyìng, karmic retribution) in folk usage, as already flagged in the baseline. 死 risks assimilation into a cyclical rebirth frame (轮回/投胎) already forbidden by the baseline for resurrection contexts; the same forbidden-substitution logic applies here at the doctrine’s point of origin. 咒诅 risks conflation with 下咒 (folk/Daoist ritual curse-casting performed by a human practitioner).	Reuse baseline 罪 exactly with its existing risk note; extend the baseline’s resurrection-forbidden-substitution logic backward to Genesis 3’s death vocabulary (死), explicitly noting that death here begins linear mortality, not entry into any cycle; teach 咒诅 strictly as the Creator’s sovereign judicial pronouncement over the created order, never a human-invoked incantation.
The Abrahamic Covenant and Promise	约 (yuē, “covenant,” baseline reuse); 后裔 (hòuyì, “seed/offspring,” baseline reuse); 永远的约 (yǒngyuǎn de yuē, “everlasting covenant”)	约 alone is unproblematic (reused from baseline), but “everlasting” covenant has no natural single-word Mandarin equivalent that automatically excludes the culturally dominant paradigm for how a divine/royal grant of legitimacy typically does end: the revocable Mandate of Heaven (天命), which can be, and historically was, withdrawn from an unworthy dynasty. Without active fencing, a Mandarin reader’s default schema for “a deity granting an unconditional, permanent right to a lineage” is the (conditional, revocable) Mandate of Heaven, not an unconditional covenant.	Reuse 约 exactly per baseline; render “everlasting covenant” as 永远的约 with a standing contrastive note against 天命 at every occurrence (9:16; 17:7, 13, 19), making explicit that this covenant, unlike the Mandate, cannot be forfeited by human unworthiness.
Providence and the Sovereignty of God	神的护理 (Shén de hùlǐ, baseline reuse); 耶和华岂有难成的事吗 (18:14); 你们的意思是要害我，但神的意思原是好的 (50:20)	The baseline’s providence entry already flags 天意 (“heaven’s intention”) as the forbidden fatalistic default reading. Genesis intensifies this risk because its providence narratives (Joseph especially) unfold through decades of apparent randomness, injustice, and delay — exactly the narrative shape that a fatalism-trained reader will most readily explain with 命运 (impersonal fate) or 缘分 (a karmic/fated connection), both already forbidden elsewhere in the baseline for election/calling.	Reuse 神的护理 exactly; apply the baseline’s forbidden-substitution list (天意, 命运, 缘分) to every Providence-doctrine passage in Genesis, not only to Romans 8:28; fix the rendering of 45:8 and 50:20 as consistency-locked, Romans-8:28-equivalent verses per the glossary’s cross-reference mandate.
Sin’s Consequences and Common Grace	供物 (gòngwù, “offering”); 记号 (jìhao, “mark”); 馨香之气 (xīnxiāng zhī qì, “pleasing aroma”)	Mandarin has a rich, active vocabulary of transactional folk-temple offering practice (祈福/还愿, “seeking blessing”/“fulfilling a vow”) that a reader will default onto Cain and Abel’s offerings (4:3-5) and Noah’s sacrifice (8:21) unless explicitly fenced off. 记号 also risks a superstitious-taboo reading (an ominous mark) rather than the text’s protective, mercy-restraining function.	Teach every offering/sacrifice passage with an explicit contrast against transactional folk-offering logic: acceptance in Genesis depends on the offerer’s heart/faith, not on the correct performance of ritual mechanics or the purchase of favor; gloss 记号 explicitly as protective, not stigmatizing.
Covenant Faithfulness across Generations	求告耶和华的名 (4:26); 与神同行 (5:22, 24; 6:9); 慈爱和诚实 (24:12 etc.)	与神同行 risks conflation with Daoist 循道/得道 (“following/attaining the Dao”) attainment language, which describes alignment with an impersonal cosmic principle rather than relational fellowship with a personal covenant God. 慈爱和诚实 risks collapse into the Confucian virtue 仁 (rén), a self-cultivated ethical disposition owed within a properly ordered social hierarchy, rather than God’s self-obligated, promise-flowing covenant loyalty.	Fence 与神同行 against 循道/得道 with a standing relational-fellowship note; fence 慈爱和诚实 against both 仁 (Confucian virtue) and 蒙恩/חֵן (initiating favor toward the undeserving) — these must not be treated as interchangeable near-synonyms even though English “grace,” “steadfast love,” and “faithfulness” cluster more closely together in English than their Hebrew/Mandarin counterparts do.
Joseph and God’s Providence in Suffering	耶和华与约瑟同在 (39:2, 21, 23); 不是你们打发我到这里来，是神 (45:8); 你们的意思是要害我，但神的意思原是好的 (50:20); 梦 (mèng)	耶和华与约瑟同在 risks softening into the folk idiom 贵人相助 (“a fortunate benefactor helped him”), which reframes purposive divine presence amid injustice as impersonal good luck. 梦 as a vehicle of revelation risks assimilation into the active Chinese folk tradition of 占梦 (dream-divination via fixed symbolic dream-books), which locates authority in a human interpretive technique rather than in God’s own explicit disclosure (40:8; 41:16).	Lock 45:8 and 50:20 as consistency-mandated, verbatim-fixed renderings across all curriculum documents; explicitly deny 贵人相助-style luck-framing in teaching notes on 39:2-23; explicitly attribute dream-interpretation authority to God alone at every occurrence of 梦 in the Joseph narrative, contrasted with 占梦.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2a. Genuinely Missing Vocabulary (no adequate Mandarin term exists; must be built/glossed)

Gap	Description	Recommended handling
בָּרָא / עָשָׂה distinction	Mandarin possesses no verb pair that lexically encodes “create from nothing” vs. “form from existing material” the way Hebrew does. This is not a crowded-neighborhood problem (too many competing terms) but an absent-distinction problem (no terms encode the distinction at all without artificial reservation).	Artificially reserve 创造 for בָּרָא and 造 for עָשָׂה/יָצַר across the whole curriculum (see Doctrine Matrix above), functioning as a curriculum-internal technical convention rather than a natural Mandarin lexical fact. This reservation must be taught explicitly to learners, not assumed.
adam / adamah wordplay (“man”/“ground”)	Hebrew’s pun linking humanity’s name to its dust-origin (2:7) has zero phonetic or morphemic equivalent in Mandarin (人 rén vs. 土/尘土 tǔ/chéntǔ share no sound or character root).	Cannot be translated; must be supplied as an explicit commentary note wherever 2:7 or its theological implications (humility, mortality, dependence) are taught. Not a translation problem to solve but a translation limit to disclose.
arum/arummim wordplay (“crafty”/“naked”)	The link between the serpent’s craftiness (עָרוּם, 3:1) and the couple’s prior nakedness (עֲרוּמִּים, 2:25) is a deliberate narrative hinge in Hebrew, lost entirely between 狡猾 (jiǎohuá) and 赤身 (chìshēn) in Mandarin, which share no root.	Supply as commentary note at 3:1, flagging the narrative significance (the couple’s vulnerability is about to be exploited by the serpent’s cunning) that the Mandarin reader cannot otherwise recover.
A single Mandarin term for “everlasting covenant” that pre-excludes the Mandate-of-Heaven schema	No existing compound accomplishes this fencing automatically; 永远的约 is transparent but inert against the competing schema unless annotated.	Treat as a structural, not lexical, gap: solve through mandatory annotation rather than searching for a better base term (see Doctrine Matrix).

2b. Crowded Semantic Neighborhoods (too many existing terms/associations competing for the same conceptual space; require fencing rather than invention)

Term	Neighboring competitors	Fencing required
福 / 祝福 / 赐福 (“bless/blessing”)	祈福 (seeking blessing ritually), 求福 (petitioning for fortune), 福气 (good luck/fortune), 福音’s own 福-root (already flagged Critical in baseline)	This is the single most crowded neighborhood in the entire curriculum: the same root character anchors folk fortune-charms, the Chinese New Year 福 character displayed on doors, and the gospel term itself. Every occurrence of 祝福/赐福 in Genesis (1:22, 28; 2:3; 9:1; 12:2-3; 17; 22:17; 27; 48-49) needs the standing note that this is God’s sovereign, personal, particular gift — never an impersonal, ritually-obtainable fortune available to anyone who performs the correct rite. The universal downstream scope of 12:3 (“all families of the earth will be blessed”) must be actively defended against narrowing into an in-group fortune reserved for insiders.
造 (“make/form”)	造化 (fortune/destiny, lit. “the shaping-transformation [of the cosmos/fate]” — an impersonal-cosmic-process term), 创造 (reserved sense), everyday manufacturing usage (造房子, 造车)	造化 in particular is a live risk: it is a common Mandarin word for impersonal fate/destiny (“这是造化” = “that’s just how fate/the cosmos shaped it”) built from the same character as 造. Genesis’s 造 (God forming Adam from dust) must never bleed into this fatalistic-cosmic-process reading; keep 造 firmly anchored to a personal divine agent’s deliberate action in every occurrence.
神的灵 (“Spirit/wind of God”)	灵 alone (folk ancestral/nature spirits), 祖灵 (ancestral spirit), 圣灵 (the NT compound already reserved for the Holy Spirit)	Three-way fencing required: never bare 灵; never 祖灵; and — subtler — never silently collapse 神的灵 (Genesis 1:2’s literal phrase) into 圣灵 (the NT Trinitarian compound) as though they were simply interchangeable synonyms, even though Christian theological tradition connects them. Teach the connection explicitly as a forward-looking typological link, not an automatic lexical identity.
混沌 (“formless and void”)	Pangu cosmogony chaos-egg (盘古开天), Daoist self-differentiating impersonal-order-from-chaos metaphysics	No substitute exists (see Missing Vocabulary above); the crowding must be managed entirely through mandatory annotation, not lexical avoidance, since 空虚混沌 is the established CUV rendering with no viable non-混沌 alternative.
与神同行 (“walked with God”)	循道 (“following the Dao”), 得道 (“attaining the Dao/enlightenment”) — both describe alignment with an impersonal cosmic principle through cultivation	Fence with a standing relational-fellowship note at every occurrence (5:22, 24; 6:9): this is personal companionship with a personal God, not impersonal principle-alignment achieved through practice.
慈爱和诚实 (“steadfast love and faithfulness”)	仁 (Confucian benevolence, a cultivated social-hierarchical virtue), 蒙恩/חֵן (initiating favor toward the undeserving — a distinct Hebrew concept already present in this same curriculum)	Two-directional fencing: distinguish from 仁 (not a self-cultivated ethical achievement) AND distinguish from 蒙恩 (not the same concept as initiating grace toward the undeserving, even though both originate in God) — these two Hebrew concepts (chen and chesed/emet) must remain terminologically distinct in Mandarin, not merged into one undifferentiated “God is nice” gloss.
死 (“death”)	轮回 (reincarnation cycle), 投胎 (rebirth into a new womb), 还魂 (folk ghost-story reanimation) — all already forbidden in the baseline for resurrection contexts	Extend the baseline’s forbidden-substitution logic to Genesis 3’s introduction of death as a doctrine: this is the origin point of the linear-mortality doctrine that the baseline’s resurrection entries presuppose; if death itself is taught with cyclical framing here, the resurrection doctrine downstream in the NT curriculum is undermined at its root.
求告耶和华的名 / 祭司 / 供物	求签 (fortune-stick divination), 问卜 (diviner consultation), 和尚/道士 (Buddhist/Daoist clergy titles), 祈福/还愿 (transactional temple offering)	Each of these Genesis-era worship terms sits adjacent to an active, contemporary Chinese folk-religious practice. Fence each individually per the doctrine matrix; do not assume one generic “distinguish from folk religion” note covers all four — the specific competing practice differs by term (divination vs. clergy office vs. transactional offering) and the fencing note must name the specific competitor.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
YHWH (יהוה)	Transliterate: 耶和华 (Yēhéhuá)	Standard CUV transliteration; no Mandarin paraphrase (“the Existing One,” “the Self-Sufficient One,” etc.) carries sufficient established recognition among the target readership, and paraphrase would break consistency with the entire existing Chinese Bible translation tradition this package anchors to. Must be taught as distinct from generic 神, not translated as a descriptive title.
El Shaddai (אֵל שַׁדַּי)	Paraphrase: 全能的神 (“God Almighty”) rather than transliterate	Unlike YHWH, this is a descriptive divine title rather than the proper covenant name; CUV convention paraphrases it, and transliteration (e.g., “艾尔沙代”) would be opaque and pastorally useless to the target reading-level audience.
El Elyon (אֵל עֶלְיוֹן)	Paraphrase: 至高的神 (“God Most High”)	Same rationale as El Shaddai; descriptive title, not covenant proper name; must be explicitly identified as the same 神 as the baseline entry, not a rival deity name.
YHWH Yireh (יהוה יִרְאֶה)	Hybrid: transliterate the divine-name element, paraphrase-gloss the meaning — 耶和华以勒, with “the LORD will provide” supplied as a running gloss	This is a place-name coined within the narrative itself (22:14); CUV transliterates it as a proper noun while the narrative explains its meaning in the text. Follow that pattern rather than fully paraphrasing it into a descriptive phrase, which would lose its function as a memorial place-name.
Shiloh (שִׁילֹה)	Transliterate: 细罗, with mandatory theologian-review flag	Etymology is genuinely disputed among Hebrew scholars (possibly “to whom it belongs,” possibly a place name, possibly other readings); CUV transliterates as a proper noun. Given the doctrinal weight (messianic reading of 49:10) and etymological uncertainty, do not attempt a confident paraphrase that commits to one contested reading; transliterate and flag for theologian sign-off on any accompanying interpretive note.
Melchizedek (מַלְכִּי־צֶדֶק)	Transliterate: 麦基洗德 (established CUV form); supply the etymological meaning (“king of righteousness”) as a commentary gloss, not as the primary rendering	Proper noun with major forward typological weight (Hebrews 5-7; Psalm 110). Transliteration preserves proper-noun status; paraphrasing into “King of Righteousness” as the primary running text would obscure the person’s identity as a historical figure Abram actually meets.
Abba-style intimacy terms	Not applicable in Genesis — no Aramaic term-of-intimacy occurs in this curriculum; flagged here only to note the baseline’s 阿爸 precedent does not need a Genesis-specific parallel.	N/A — included for completeness of the transliteration decision log.
בָּרָא / עָשָׂה distinction	Paraphrase via lexical reservation, not transliteration	As discussed in Section 2a, there is no transliteration option for a grammatical/semantic distinction; the only tool available is disciplined reservation of two existing Mandarin words (创造 / 造) to two distinct Hebrew source-verbs.
תֹהוּ וָבֹהוּ (tohu vavohu)	Paraphrase using the established (if imperfect) CUV compound: 空虚混沌, not a fresh transliteration	A transliteration (“tohu-vavohu”) would be entirely opaque to the target readership and break with the CUV tradition this package anchors to; the existing paraphrase, despite its Pangu-myth collision risk, is the only viable option and must be managed through annotation (Section 2b) rather than replaced.
נֶפֶשׁ חַיָּה (nefesh chayyah)	Paraphrase, context-sensitive: 有生命的物 (of animals) / 有灵的活人 (of Adam)	No single Mandarin compound captures “embodied living being” without either sounding clinical-biological (有生命的物) or risking a detachable-soul reading (灵 alone). The dual rendering by referent-type, both glossed against the transmigrating-soul risk, is the best available compromise; flagged as High risk requiring theologian review at every occurrence.

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4. Ranked List of Highest-Risk Ambiguities

Ranked by (a) doctrinal centrality, (b) severity of potential syncretistic misreading, and (c) breadth of occurrence across the curriculum.

1. 创造 vs. 造 (bara vs. asah/yatsar) — Creation Ex Nihilo. The single highest-risk ambiguity in the curriculum: Mandarin’s normal usage pattern actively encourages treating these as free variants, and the doctrine of creation from nothing (as opposed to the eternity of matter, a live philosophical alternative) depends entirely on this distinction being maintained without exception across every occurrence in Genesis 1:1-2:3, the curriculum’s core passage. Any lapse in this reservation directly damages the anchor doctrine of the entire curriculum.

2. 福 / 祝福 / 赐福 (“bless/blessing”) vs. 祈福/福气 (folk fortune-seeking). The most culturally crowded neighborhood in the curriculum, occurring at exceptionally high frequency (Genesis 1, 9, 12, 17, 22, 27, 48-49) and touching the Abrahamic Covenant’s central promissory language (12:2-3’s universal scope). A reader who defaults to the fortune-charm schema for 福 will misread the entire covenant-blessing arc of the book as a story about acquiring luck rather than receiving a sovereign, personal, particular divine gift with a specific universal telos.

3. 形像 (“image of God”) vs. 神像/佛像 (idol-statue). Near-homophonic/near-graphic collision risk at the doctrine’s very first articulation (1:26-27), with maximal doctrinal stakes (human dignity, equality, the grounding of the sixth commandment at 9:6). A first-time reader’s most available schema for “an image representing a deity” in Chinese religious culture is a temple statue — the opposite of what צֶלֶם means here.

4. 永远的约 (“everlasting covenant”) vs. 天命 (revocable Mandate of Heaven). High risk because the default Chinese schema for “a deity/heaven grants a ruling lineage a right to rule” is specifically and historically conditional/revocable — precisely the opposite of what Genesis 9, 15, and 17 assert about God’s covenant. Without active fencing, learners may unconsciously import conditionality into an unconditional promise, distorting both the Abrahamic Covenant doctrine and the downstream Davidic-covenant thread the glossary already flags for consistency with Romans.

5. 死 (“death”) vs. 轮回/投胎 (reincarnation/rebirth). Ranked high because it is the doctrinal headwater for a forbidden-substitution rule the baseline already enforces downstream (Resurrection of Christ); if Genesis 3’s introduction of death is allowed even minor cyclical contamination, the linear death-to-resurrection logic of the entire two-Testament curriculum is weakened at its source.

6. 神的灵 (“Spirit/wind of God,” 1:2) vs. 圣灵 (Holy Spirit) vs. bare 灵 (folk spirits). High risk due to a three-way collision: bare 灵 risks folk-spirit associations; premature collapse into 圣灵 risks anachronistic over-reading of Trinitarian doctrine into the OT text; and the correct middle path (神的灵, taught with a forward-pointing but non-identical typological note) requires more translator/teacher discipline than a binary forbidden-term rule can capture.

7. 梦 (“dream” as revelation) vs. 占梦 (folk dream-divination). High risk specifically within the Joseph narrative (chs. 37, 40-41), where dream-interpretation is a major plot mechanism and Chinese readers carry an active, still-practiced folk framework (dream-books, 梦书) for decoding dreams by fixed symbolic keys — a technique-based framework the text explicitly rejects in favor of attributing both revelation and interpretation to God alone.

8. 不是你们…是神 (45:8) / 你们的意思是要害我，但神的意思原是好的 (50:20) vs. 命运/天意 (impersonal fate). Ranked lower than items 1-7 only because the surrounding narrative context (extensive first-person moral accountability of the brothers) provides more built-in interpretive guardrails than the more purely lexical risks above; still Critical risk given its status as the curriculum’s structural counterpart to Romans 8:28 and its function as the thesis statement for the entire Providence doctrine.

9. 样式 (“likeness”) vs. 成圣-style sagehood attainment. Ranked lower because it functions as a secondary, reinforcing term paired with the higher-risk 形像 (item 3); the risk is real but is substantially mitigated by teaching the two terms as a fixed hendiadys rather than in isolation.

10. 慈爱和诚实 vs. 仁 (Confucian virtue) / 蒙恩 (Hebrew chen). Ranked lowest among the Critical/High tier because it is a subtler, register-level ambiguity (risk of semantic flattening between two related-but-distinct biblical concepts) rather than a risk of full doctrinal collapse or reversal, and its occurrences are concentrated in a narrower textual range (patriarchal narrative dialogue, chs. 24 and following) than the items above.

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Handoff Notes

• This analysis assumes and defers to analysis/08_core_glossary.md for the full term-by-term risk tier assignments and assets/bible_term_registry.json for the formal registry entries; no risk tier assigned here should be read as overriding those documents — this document exists to justify and rank the reasoning behind them.
• All eight terms reused exactly from the baseline Romans package (神, 约, 罪, 义, 算为义, 以色列, 后裔, 外邦人) are excluded from the “missing vocabulary” and “transliteration decision” sections above, since no new gap analysis is required for them; they appear only in the Doctrine Vocabulary Matrix where Genesis-specific contextual pressure on an already-settled term needed to be documented.
• Per the baseline’s Theological Consistency Rules (see 12_ai_translation_requirements.md), items ranked 1, 2, 4, 5, and 8 above must receive fixed, cross-document-consistent renderings comparable in status to the baseline’s treatment of Romans 1:16-17, 8:28, and 10:9-10.
• All Critical and High risk ambiguities identified in Section 4 require human theologian review routing per the risk-tier conventions established in the baseline doctrine_risk_registry.json; this document does not itself assign review routing (that is the task of the forthcoming doctrine_risk_registry.json extension for Genesis) but supplies the grounded reasoning that routing decisions must cite.