06 — Linguistic Gap Analysis: Zechariah (Full Book)

Purpose

This analysis identifies, for the destination language Mandarin, where existing vocabulary (baseline Romans terms plus general Chinese Christian usage) is sufficient, where it is missing (no attested Mandarin term exists and one must be coined or borrowed), and where it is crowded (multiple competing Mandarin terms exist, several of them carrying non-biblical religious freight that must be fenced off). It also resolves transliteration-vs-paraphrase decisions for Zechariah’s distinctive vocabulary and ranks the book’s highest-risk ambiguities for Phase 2 routing. This document extends, and never contradicts, translation_memory.json, bible_term_registry.json, the baseline 12_ai_translation_requirements.md, and the Zechariah-specific 08_core_glossary.md / registry extension already produced.

---

1. Doctrine Vocabulary Matrix

For each of this curriculum’s five core doctrines, the table below records: available Mandarin vocabulary (baseline-inherited and Zechariah-new), the specific weaknesses of that vocabulary in the Mandarin religious landscape, and the recommended mitigation strategy for Phase 2.

1.1 The Coming Messianic King

Available Mandarin Terms	Weaknesses	Recommended Strategy
王 (wáng, king)	Reads as an ordinary dynastic office; risks assimilation to the Chinese imperial ideal, especially the Mandate-of-Heaven-derived legitimacy pattern the baseline already flags under son_of_god / sonship_of_christ.	Never let 王 stand alone in a messianic context. Every occurrence (9:9; 14:9) must be textually anchored to 基督 (Critical, baseline) and 主 (Critical, baseline) via surrounding teaching notes, not left to the reader’s default dynastic schema.
公义 (gōngyì, righteous)	Sits inside the Confucian Five Constant Virtues (仁义礼智信); risks being read as royal moral cultivation rather than an innate divine-royal character trait.	Mandatory clarifying note at 9:9 distinguishing the King’s own righteous nature from Confucian rectitude achieved through self-effort, while still tracing the shared root with baseline 义/义-forensic sense.
施行拯救 (shī xíng zhěngjiù, “carrying out salvation”)	CUV’s active gloss of a grammatically passive Hebrew participle (נוֹשָׁע) risks teaching self-achieved royal salvation, colliding with the grace-vs-merit critical concern already central to this Language Package.	Mandatory translator note at every occurrence explaining the passive/active tension: the King is vindicated by God and actively brings salvation — never self-saved by effort.
全地的王 (quán dì de wáng, King over all the earth)	Risks being read through 天下共主 (“common lord of all under heaven”), the classical Chinese ideal of a single legitimate this-worldly ruler over a unified civilizational realm.	Teach 14:9 in direct linear continuity with 9:9’s 王, using the shared term but explicitly denying the 天下 political-territorial framing already cautioned against under baseline kingdom_of_god.
苗裔 (miáoyì, the Branch)	No Chinese royal tradition combines hereditary kingship with hereditary priesthood in one office; risk of the reader assimilating this to a merely honorific royal epithet, losing the priest-king fusion.	Retain as a fixed technical title; require an explanatory gloss (“royal-priestly Branch”) at every occurrence (3:8; 6:12) rather than treating it as ordinary botanical/genealogical vocabulary.
和平 (hépíng, geopolitical peace)	Distinct Mandarin term already fenced apart from 平安 (baseline, personal/relational peace) — see §2 below for the fencing rationale.	Maintain the 和平/平安 split rigorously; never substitute one for the other regardless of surrounding English cognates.

Gap identified: Mandarin has no single term that natively fuses “royal,” “priestly,” “righteous-by-nature,” and “humble/riding a donkey” (9:9’s deliberately anti-triumphalist image) into one register. Strategy: retain CUV’s separate established terms (王, 公义, 谦和/humble, 骑着驴/riding a donkey) as a term-cluster taught together rather than seeking one unifying coinage.

1.2 Restoration of Jerusalem and the Temple

Available Mandarin Terms	Weaknesses	Recommended Strategy
锡安 (Xī’ān, Zion)	Transliteration is low-risk, but readers unfamiliar with OT geography may treat it as an inert proper noun without covenantal weight.	Consistent use across all 14 chapters with a one-time explanatory footnote establishing Zion = Jerusalem = God’s covenant-dwelling people.
住在…中间 (dwell in the midst)	Risk of collapsing into a vague “God is present everywhere” generality, losing the specific, localized, covenantal dwelling-promise; conversely, risk of readers over-identifying it with the Incarnation itself.	Teach as anticipatory/covenantal presence, explicitly distinguished from — yet typologically pointing toward — 道成肉身 (baseline Critical). Theologian review required per prior glossary.
归耶和华为圣 (holy to the LORD)	Risk of assimilation to ritual/magical consecration practices familiar from folk temple culture (e.g., blessing objects, incense consecration) rather than everyday moral/relational set-apartness.	Anchor 14:20-21 explicitly to baseline 圣洁 (High) and explain the “ordinary object becomes holy” image as the outworking of relational holiness, not a ritual technique.
四围的火城 (wall of fire)	Risk of assimilation to folk protective-fire talismans and door-god warding imagery.	Explicit note: this is God’s personal presence, not an impersonal warding charm.
灯台 (lampstand) / 所罗巴伯 / 约书亚（大祭司）	Low risk; mainly a cross-reference consistency issue (灯台 recurs in Revelation).	Lock rendering across the whole curriculum library, not just Zechariah.

Gap identified: No existing Mandarin vocabulary distinguishes a promised-but-not-yet-complete restoration (Second Temple partial fulfillment) from a final, eschatological restoration (14:1-21) — both are described with overlapping restoration vocabulary (归回, 建造, 住). Strategy: use consistent temporal-marking notes (e.g., “在那日” / “到那时”) rather than inventing new lexical items, since the ambiguity is structural to the book’s own two-horizon prophetic pattern, not a lexical deficiency.

1.3 Visions of God’s Sovereign Plan for His People

Available Mandarin Terms	Weaknesses	Recommended Strategy
我的灵 / 耶和华的灵 (my Spirit, OT unqualified)	Direct tension with the baseline’s absolute rule “NEVER use 灵 alone” for the Holy Spirit; folk usage of unqualified 灵 covers ancestral and nature spirits.	Mandatory translator note at every occurrence (4:6; 6:8) explicitly identifying this Spirit with 圣灵 (baseline Critical); the possessive marking (我的/耶和华的) is the load-bearing disambiguator and must never be dropped.
天的四风 (four winds/spirits of heaven)	Shares the Hebrew root with “my Spirit,” creating a same-book internal collision risk: readers could either wrongly personalize these patrol-agents as the Holy Spirit, or wrongly de-personalize God’s own Spirit elsewhere.	Context-dependent disambiguation note required at 6:1-8 stating explicitly these are wind/patrol-agents, NOT the Holy Spirit.
撒但 (Satan)	Established transliteration, but risk of folk conflation with generic malevolent ghosts (鬼) or Daoist demon-figures given China’s populated spirit-world cosmology.	Frame 3:1-2 explicitly as a specific personal accusing being in a legal-courtroom scene, distinct from folk ghost categories.
耶和华的使者 (angel of the LORD)	Risk of conflation with generic 天使 or folk deity-messengers (仙, 神仙); also carries possible-Christophany theological sensitivity.	Theologian-only framing; avoid dogmatic assertion of Christophany while preserving the connection as a live interpretive option.
罪恶 (personified wickedness), 咒诅 (curse)	Risk of symbolic visions (basket-woman, flying scroll) being read as literal folk-demonology or curse-magic (符咒) rather than symbolic-visionary judgment scenes.	Explicit “this is a symbolic vision, not a literal being/magical act” framing note at 5:1-11.

Gap identified: Mandarin lacks a single register-appropriate word for “apocalyptic sign-vision” (as distinct from ordinary 梦, dream, or 预言, prophecy in the predictive sense). Strategy: use the compound 异象 (yìxiàng, “vision/apparition”), already standard in Chinese Christian usage from Daniel/Revelation translation tradition, applied consistently across all eight vision units (chs. 1–6) rather than coining a Zechariah-specific term.

1.4 The Piercing of the One They Have Pierced (Zechariah 12:10)

Available Mandarin Terms	Weaknesses	Recommended Strategy
扎 (zhā, pierced)	Low ambiguity in isolation, but the doctrine’s entire weight depends on the reader recognizing the John 19:37 fulfillment citation; any divergence from that rendering severs the link entirely.	MANDATORY cross-book term-lock with John 19:37 already established in the registry; treat any deviation as a Critical validation failure, not a stylistic variant.
施恩叫人恳求的灵 (spirit of grace and supplication)	Compounds two sensitive risks simultaneously: the OT-灵 protocol AND the grace/merit distinction (恩典 vs 功德). Highest lexical-density risk term in the book.	Mandatory dual-note: (1) identify with 圣灵; (2) reinforce that this grace-produced repentance is not a merit-earning human religious achievement.
大卫家 (house of David)	Risk of readers treating this as a generic clan/lineage reference (analogous to Chinese clan-genealogy 家谱 culture) without recognizing its specific covenantal-messianic freight.	Teach alongside baseline 大卫的后裔 as one term cluster; note the shared covenant-promise background is unlike ordinary Chinese ancestor-lineage continuity concerns (cf. baseline adoption caution on 过继).
泉源 (fountain)	Risk of generic “renewal/refreshment” reading, losing the specific atoning, sin-and-uncleanness-cleansing function.	Teach 13:1 in tight sequence immediately after 12:10 as its direct atoning consequence; never introduce as a standalone image.
悲哀 / 哀哭 (mourning)	Low risk lexically; cultural risk is that Chinese funerary mourning conventions (professional wailing, ancestral mourning ritual) could be imported to read this as ritual mourning-for-the-dead rather than repentant grief over sin.	Brief cultural footnote distinguishing covenantal repentant mourning from ritual funerary practice; low priority relative to the Critical items above.

Gap identified: No native Mandarin idiom captures the paradox of “looking on the one they themselves pierced” (the shift from third-person judgment to first-person covenant grief) as compactly as the Hebrew. Strategy: retain CUV’s literal rendering and supply the paradox explicitly in accompanying teaching notes rather than seeking a more “natural” but doctrinally flatter Mandarin idiom.

1.5 God’s Zeal for Zion

Available Mandarin Terms	Weaknesses	Recommended Strategy
心里极其火热 / 大发热心 (zeal, qin’ah)	The literal cognate options 嫉妒/忌妒 (jealousy/envy) are moral vices in Chinese ethics and MUST NOT be used; CUV’s periphrastic “burning heart” avoids this but requires the reader to learn a new figurative sense not obviously “jealousy” on first reading.	Retain CUV phrase exactly; supply an explanatory note at 1:14 and 8:2 that this is protective covenant love, structurally similar to (but morally opposite in valence from) human jealousy — theologian review required at every occurrence, per existing registry.
锡安的民 (daughter of Zion)	CUV’s collective-noun rendering loses the tender personification (a beloved daughter/bride) present in the Hebrew idiom, flattening the emotional register of God’s zeal.	Retain CUV form for register consistency (per prior glossary decision) but require a translator note recovering the personification for teaching purposes at 9:9.
眼中的瞳人 (apple of his eye)	Idiom translates well literally into Mandarin, but risk of being read as a merely poetic flourish rather than doctrinal content tied to God’s Zeal for Zion.	Explicitly connect 2:8 to the same doctrinal category as 1:14/8:2’s zeal language in teaching notes, not just as isolated imagery.
耶和华是独一的，他的名也是独一的 (the LORD is one)	The climactic monotheistic capstone of the whole book’s Zion-zeal theme; risk is 神’s common-noun ambiguity undermining the exclusivity claim if not made explicit.	Treat 14:9 as the doctrinal capstone of God’s Zeal for Zion (God’s zeal culminates in undivided, exclusive worship) and cross-link explicitly to 1:14/8:2, not merely to the monotheism doctrine alone.

Gap identified: Mandarin has no single word spanning “protective jealousy + covenant love + exclusive claim to worship” as one semantic unit — Hebrew קִנְאָה does this compactly; Mandarin requires the reader to hold together three separately-lexicalized ideas (热心, 慈爱-adjacent covenant loyalty, and 独一/exclusivity). Strategy: accept the three-term cluster as the working solution; do not attempt a single coined compound, which would likely read as invented jargon.

---

2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no attested Mandarin equivalent; requires borrowing/coinage/periphrasis)

Concept	Gap Description	Resolution
Priest-king fusion (the Branch, 3:8; 6:12-13)	No Chinese royal-religious tradition combines hereditary kingship and hereditary priesthood in a single office (Chinese emperors performed sacrifice but were not hereditary priests in a Levitical sense).	Retain 苗裔 as fixed technical title; supply periphrastic gloss (“身兼王与祭司二职的苗裔”) in teaching material rather than in the base translation text itself.
Passive royal salvation (נוֹשָׁע, 9:9)	Mandarin verbs of salvation (救, 拯救) are naturally read as active/transitive; there is no natural Mandarin passive-participle form that reads smoothly as “the vindicated-and-saving one” in a single word.	Retain CUV’s active gloss 施行拯救 with mandatory translator note recovering the passive sense (per Doctrine Vocabulary Matrix §1.1).
Sign-act prophecy as a genre (crowning Joshua, breaking the staffs, wearing the ephah-basket image)	No single Mandarin term for “enacted/performed prophecy” (a real physical action carrying prophetic-symbolic meaning) exists distinct from ordinary ritual (礼) or theater/performance (表演).	Use descriptive glosses (“象征性的预言行动”) consistently at each sign-act (6:9-14; 11:4-17) rather than a single coined term; flag to translators as a recurring genre marker.
קִנְאָה as protective-covenant-zeal (see §1.5)	No single Mandarin lexical item; already resolved via CUV’s periphrastic solution.	See §1.5 above.
Bat-Tsiyon personification (daughter of Zion, 9:9)	CUV’s 锡安的民 already resolves this at the cost of losing the personification; no missing-vocabulary problem remains, only a stylistic loss requiring a note.	See §1.1 and §1.5.

2.2 Crowded Semantic Neighborhoods Requiring Fencing

These are cases where Mandarin has too many candidate terms, several of which are already claimed by competing religious traditions and must be explicitly excluded (“fenced”) to prevent Phase 2 drift.

Semantic Neighborhood	Competing Terms	Fence (Required Term)	Excluded Terms and Why
Spirit / spiritual beings	灵, 圣灵, 我的灵, 祖灵, 天的四风, 仙, 神仙, 鬼	圣灵 (NT/doctrinal identity) with 我的灵/耶和华的灵 (OT possessive convention, mandatory note) for 4:6, 6:8, 12:10; 天的四风 strictly fenced to 6:1-8 only	灵 alone: folk ancestral/nature spirits. 祖灵: ancestor spirits. 仙/神仙: Daoist immortals. 鬼: ghosts. None may render any Zechariah spirit-reference without the disambiguating possessive or compound.
Peace	平安, 和平, 安宁	平安 for personal/communal covenant well-being (8:12,16,19); 和平 for the King’s geopolitical peace to the nations (9:10)	安宁 (generic calm) is too weak for either sense and is excluded entirely; the 平安/和平 split must never be collapsed even though both translate English “peace.”
Righteousness / royal justice	义, 公义, 道德, 善行	义 (baseline forensic sense, imputed_righteousness contexts); 公义 (King’s own righteous character, 9:9)	道德 (generic morality) and 善行 (good deeds) both suggest works-based ethical achievement and are excluded, per baseline righteousness caution.
Kingship / dominion	王, 天子, 天下, 王朝, 权柄, 全地的王	王 (fenced to the Messianic King, always paired with 基督/主); 权柄 (dominion/authority); 全地的王 (climactic universal kingship, 14:9)	天子 (Son of Heaven, imperial title) and 天下 (all under heaven) and 王朝 (dynasty) are ALL excluded per baseline kingdom_of_god/son_of_god cautions — they import Mandate-of-Heaven and dynastic-succession logic incompatible with Christ’s eternal, non-transferable kingship.
Nations / peoples	外邦人, 列国, 万国, 夷人	外邦人 (ethnic-religious, Pauline-style contrast); 列国/万国 (political entities and rulers, 9:10; 8:22-23; 14:16-19)	夷人 (historic “barbarian,” Hua-Yi civilized/outsider distinction) permanently excluded per baseline gentiles caution; never substitute for either fenced term.
Compassion / covenant love	恩典, 慈爱, 怜悯, 慈悲, 功德, 阴德	恩典 (unmerited saving grace, Critical); 慈爱 (chesed, covenant loyalty love, horizontal + vertical); 怜悯 (rachamim, visceral compassion)	慈悲 (Buddhist compassion, tied to detachment-from-suffering soteriology) excluded for 怜悯’s sense. 功德/阴德 (merit-accounting) permanently excluded from 恩典’s semantic space per baseline grace Critical rule.
Purity / consecration	圣洁, 归耶和华为圣, 清净, 斋戒, 禁食	圣洁 (moral/relational holiness); 归耶和华为圣 (14:20-21 capstone formula); 禁食 (fasting, 7:1-5; 8:19)	清净 (Daoist/Buddhist ritual-meditative purity) and 斋戒 (Buddhist/Daoist ritual fasting with merit connotations) both excluded, consistent with baseline holy and the new fasting entry’s rationale.
Salvation / deliverance	救恩, 拯救, 施行拯救, 解脱, 超度	救恩 (noun, Critical); 拯救 (verbal restoration sense, 8:7-8); 施行拯救 (9:9’s passive-participle royal sense, with mandatory note)	解脱 (Buddhist liberation from samsara) and 超度 (posthumous rite for the dead) permanently excluded per baseline salvation Critical rule; Zechariah’s national/historical restoration sense must not import either.
Sanctification / refining	成圣, 试炼/炼净, 修身, 修炼	成圣 (baseline compound, with mandatory Neo-Confucian-distinguishing note); 试炼/炼净 (God’s own refining action, 13:9)	修身 (self-cultivation) and 修炼 (Daoist/qigong technique-based cultivation) excluded — refining in 13:9 is something God does TO the remnant, not a technique the remnant performs.

---

3. Transliteration vs. Paraphrase Decisions

Item	Decision	Rationale
יְהוָה (YHWH)	Transliterate: 耶和华 (Yēhéhuá)	Established CUV form; distinct from generic 神 and from NT 主. Personal covenant name must never be paraphrased into a descriptive title, which would lose its relational, proper-noun weight.
Zion (צִיּוֹן)	Transliterate: 锡安 (Xī’ān)	Proper name; low collision risk as a transliteration. Paraphrasing (e.g., “the holy city”) would obscure the specific covenantal identity tied to this place-name throughout the book.
Zerubbabel, Joshua	Transliterate: 所罗巴伯, 约书亚	Established CUV proper-name forms; Joshua requires the contextual qualifier “（大祭司）” appended, not a paraphrase, to disambiguate from Joshua son of Nun.
צֶמַח (the Branch)	Paraphrase (fixed technical title): 苗裔 (miáoyì)	A transliteration is impossible for a common Hebrew noun functioning as a technical title; CUV’s established literal-but-technical rendering is retained as a fixed compound, never used generically for “descendant.”
מַלְאַךְ יְהוָה (angel of the LORD)	Paraphrase: 耶和华的使者	Full compound required, not the bare 使者 (messenger) or generic 天使 (angel), to preserve the specific identification with YHWH and the possible-Christophany theological weight.
קִנְאָה (zeal/jealousy for Zion)	Paraphrase (periphrastic, established CUV): 心里极其火热 / 大发热心	No single Mandarin word carries the right sense without the false-friend risk of 嫉妒/忌妒 (envy). A periphrastic phrase is required rather than a single-character coinage.
בַּת־צִיּוֹן (daughter of Zion)	Paraphrase (established CUV): 锡安的民	Direct transliteration is impossible (it is a descriptive Hebrew phrase, not a proper name); retain CUV’s collective-noun paraphrase with a translator note recovering the lost personification.
נֹעַם / חֹבְלִים (“Favor”/“Union,” the two staffs)	Paraphrase: 荣美 / 联索	Symbolic sign-act names; transliteration is meaningless since these are Hebrew common nouns functioning as proper names for props within a vision. Paraphrase preserves the symbolic meaning the names encode.
שְׁלֹשִׁים כֶּסֶף (thirty pieces of silver)	Paraphrase (numeral + unit): 三十块钱	Not a proper name; a literal numeral-and-currency paraphrase is required, and it MUST match the Matthew 26:15/27:3-10 fulfillment-citation rendering exactly (cross-book term-lock).
חַג הַסֻּכּוֹת (Feast of Booths)	Paraphrase (established CUV festival name): 住棚节	Established Chinese Christian festival name; transliteration would produce an unrecognizable and unusable term. Paraphrase is required, with a caution against conceptual assimilation to unrelated Chinese lunar/harvest festivals.
אָבָּא-style intimacy markers (n/a directly in Zechariah, cross-reference only)	Transliteration precedent maintained: 阿爸 (per baseline, for cross-curriculum consistency)	No Zechariah occurrence, but flagged to ensure Phase 2 workers do not introduce a divergent rendering when cross-referencing Romans 8:15 material within Zechariah teaching notes.
דָּקַר (pierced)	Paraphrase (single established character): 扎	Not a proper name; the single-character rendering is required specifically because it must be identical to the existing John 19:37 rendering in the shared cross-book translation memory — this is a term-lock decision, not a general paraphrase-quality decision.

General principle applied: proper nouns (people, places) are transliterated; common-noun technical titles and symbolic sign-act names are paraphrased using established CUV forms where they exist, with mandatory disambiguating notes where the paraphrase alone is insufficient to prevent doctrinal collision.

---

4. Ranked List of Highest-Risk Ambiguities for Zechariah

Ranked by combined doctrinal centrality, collision severity with Chinese folk/philosophical traditions, and cross-book fulfillment-citation dependency. All items below require Human Theologian review per the existing risk registry; ranking determines Phase 2 QA prioritization order.

1. 扎 (pierced, 12:10) — THE namesake doctrine of this curriculum. Any rendering drift from the John 19:37 term-lock destroys the reader’s ability to perceive the fulfillment citation, which is the entire theological point of the passage. Highest-severity, zero tolerance for variation.

2. 施恩叫人恳求的灵 (spirit of grace and supplication, 12:10) — Compounds two Critical risks simultaneously (OT-灵 protocol + grace/merit distinction) in a single phrase adjacent to the piercing doctrine; the highest lexical-density risk term in the book.

3. 我的灵 / 耶和华的灵 (my Spirit, 4:6; 6:8) — Direct, repeated tension with the baseline’s absolute “never 灵 alone” rule; the possessive-marking disambiguation strategy must be applied with perfect consistency or the Trinitarian continuity argument collapses.

4. 公义 and 施行拯救 (King’s righteousness and passive/active salvation, 9:9) — The CORE PASSAGE of this entire curriculum. A single mistranslation here (letting 公义 read as Confucian virtue, or 施行拯救 read as self-achieved salvation) corrupts the theological anchor for the whole book’s teaching program.

5. 心里极其火热 / 大发热心 (zeal for Zion, 1:14; 8:2) — The doctrinal anchor for “God’s Zeal for Zion”; the single most dangerous false-friend risk in the book (嫉妒/忌妒, ordinary envy, is a moral vice in Chinese ethics and would invert the doctrine’s meaning if ever substituted).

6. 苗裔 (the Branch, 3:8; 6:12) — Fixed technical messianic title with no Chinese royal-priestly analogue; risk of flattening into a generic “descendant” reading that erases its Christological weight.

7. 全地的王 / 王 (King, 9:9; 14:9) read through 天下共主 / 天子 — Persistent risk across the whole Messianic King doctrine of assimilation to Chinese imperial Mandate-of-Heaven kingship logic; requires continuous vigilance at every occurrence, not just a one-time note.

8. 耶和华是独一的，他的名也是独一的 (the LORD is one, 14:9) — The climactic monotheistic capstone; risk is structural (神’s common-noun ambiguity) rather than lexical, requiring explicit doctrinal framing at the single most theologically loaded verse in the closing chapter.

9. 和平 vs. 平安 (peace to the nations vs. communal peace, 9:10 vs. 8:12/16/19) — Not a Critical doctrine in isolation, but a High-severity fencing failure (using the wrong term) would either individualize a geopolitical promise or politicize a personal one, distorting two separate doctrines simultaneously.

10. 耶和华的使者 (angel of the LORD, 3:1-6) — Possible-Christophany ambiguity; risk of either overclaiming (asserting dogmatic Incarnation-equivalence) or underclaiming (reducing to generic 天使), both theologically damaging in opposite directions.

11. 住在…中间 (dwell in the midst, 2:10-11) — Typological proximity to the baseline’s Critical Incarnation doctrine (道成肉身) creates risk of either collapsing the two concepts or, conversely, severing a legitimate typological link the curriculum wants preserved.

12. 三十块钱 / 窑户 (thirty pieces of silver / potter, 11:12-13) — High cross-book fulfillment-citation dependency (Matthew 26-27); lower doctrinal centrality than items 1-11 but a hard technical requirement for term-lock consistency across the shared translation memory.

---

5. Summary and Phase 2 Handoff Notes

• All Critical and High risk items identified above are already present in the Zechariah bible_term_registry.json extension and 08_core_glossary.md; this document supplies the rationale layer — why these gaps exist linguistically and culturally — that Phase 2 reviewers need to apply the registry correctly rather than mechanically.
• The core passage (Zechariah 9:9-10) concentrates four of the twelve ranked highest-risk ambiguities (items 4, 7, 9, and indirectly 6) in two verses; Phase 2 should treat this passage as requiring the highest per-word review density in the entire book.
• No chapter of Zechariah is without at least one entry in this analysis; chapters not explicitly discussed in §1–4 (notably portions of chs. 1, 7, 8, 10) are addressed via the shared restoration/ethics vocabulary clusters (§1.2, crowded-neighborhood tables) rather than omitted.
• This document, together with 08_core_glossary.md, forms the complete input required before promoting any new Zechariah term to translation_memory.json in the next Phase 1 step.