Linguistic Gap Analysis
Linguistic Gap Analysis: 1 Timothy (English → Persian)
Purpose
This document executes PRD Phase 1 Step 8 for 1 Timothy. It identifies where Persian vocabulary is genuinely absent (missing vocabulary requiring compound coinage) versus where Persian vocabulary is present but overcrowded by competing religious associations (crowded semantic neighborhoods requiring deliberate “fencing” — i.e., a chosen term plus mandatory corrective framing). It also resolves transliteration-vs-paraphrase decisions for terms new to this curriculum, and ranks the letter’s highest-risk ambiguities for Phase 2 prioritization. All entries here are consistent with, and do not contradict, the baseline Romans translation_memory.json and this curriculum’s 08_core_glossary.md and bible_term_registry.json additions.
Full-book coverage: this analysis draws on load-bearing vocabulary from all six chapters of 1 Timothy, with the core passage (3:1-13, Qualifications for Church Leadership) receiving the deepest treatment consistent with its role as curriculum anchor.
Part A: Doctrine Vocabulary Matrix
For each of the eight named curriculum doctrines: available Persian terms, their weaknesses/collisions, and the recommended strategy.
1. Sound Doctrine versus False Teaching
| Element | Detail |
|---|---|
| Available terms | تعلیم صحیح (sound doctrine), تعلیم دیگر/نادرست (different/false doctrine), افسانهها و نسبنامههای بیپایان (myths/endless genealogies), وجدان پاک/داغخورده (clear/seared conscience), معرفتی که به دروغ علم نامیده میشود (falsely-called knowledge), تعلیمات شیاطین (doctrines of demons) |
| Weaknesses | صحیح is the exact Islamic hadith-authentication technical term (isnad-chain verification of سنن/hadith as sahih vs. da’if/mawdu’); risks importing an isnad-methodology expectation onto apostolic authority. علم is a maximally venerated devotional category in Islamic and Shia clerical culture, risking a false suggestion that the letter opposes learning itself. نسبنامه intersects with sayyid-lineage/Imamate genealogical doctrine. |
| Recommended strategy | Retain تعلیم صحیح but pair, at first occurrence per document, with a clarifying gloss that the verifying authority is the apostolic gospel content itself, not chain-of-transmission methodology. Retain معرفتی که به دروغ علم نامیده میشود in full descriptive form (never abbreviate to علم alone) so the critique is anchored to a specific false claim, not learning generally. Use شیاطین exclusively for “demons” (see Part C fencing entry). |
2. Qualifications for Church Leadership (Elders and Deacons)
| Element | Detail |
|---|---|
| Available terms | اسقف/مقام نظارت (overseer), کشیش (elder), شماس (deacon), مردی که تنها یک زن دارد (husband of one wife), قادر به تعلیم دادن (able to teach), حسن شهرت/نام نیک (good testimony), تازهایمان (new convert), بیملامت (above reproach), وقار (dignity), مهماننواز (hospitable) |
| Weaknesses | Persian has no neutral, religiously unloaded word for “recognized congregational office” — every candidate (اسقف, کشیش) inevitably echoes either Catholic/Orthodox clerical rank vocabulary or Iran’s own developed Shia clerical hierarchy (ayatollah, hojjat-ol-eslam, ruhaniyat, marja’iyat). شیخ was considered for “elder” and rejected for its heavy Sufi/Islamic-clerical title resonance (see 08_core_glossary.md). قادر به تعلیم دادن structurally contrasts with the hawza credentialing model but risks being read as endorsing untrained teaching if not qualified by “tested” language (3:10). |
| Recommended strategy | Fix اسقف for the office-holder and کشیش for the elder-title, taught explicitly as one office, two names, plural/collegial exercise — never a multi-tier hierarchy. شماس is retained as the distinct technical deacon term, deliberately separated from generic خادم. Every occurrence of these office-terms in teaching material should carry a structural note: “recognized by tested character, not seminary credential or hereditary/lineage succession.” |
3. Christ as the One Mediator
| Element | Detail |
|---|---|
| Available terms | واسطه (mediator), فدیه (ransom), شفاعت (intercession, reused from baseline) |
| Weaknesses | Twelver Shia devotional life has an unusually developed, popularly central doctrine of ongoing mediation/intercession through the Twelve Imams (Hussein, Ali especially) and through saints and shrine pilgrimage. واسطه and شفاعت both name real, actively practiced Shia religious categories, not abstract theological curiosities — this is the single most acute doctrinal collision zone in the letter. فدیه additionally risks assimilation to Karbala martyrdom-benefit theology. |
| Recommended strategy | Render εἷς μεσίτης with the numeral made explicit and inseparable: “یک واسطه” / “تنها یک واسطه” — never bare واسطه without the exclusivity numeral in 2:5’s immediate context. Teach 2:1’s شفاعت (church’s horizontal intercessory prayer) and 2:5’s exclusivity claim in the same lesson unit so learners see the disambiguation directly, not merely by cross-reference. فدیه must always occur adjacent to explicit “sufficient, once, for all” language, distinguishing it from repeatable devotional-merit suffering. |
4. Public Worship and Prayer
| Element | Detail |
|---|---|
| Available terms | دعا (prayer, general), شفاعت (intercession), شکرگزاری (thanksgiving), مقدس/دستهای مقدس (holy hands), آرامش و عدم تسلط (quietness and non-authority), با فرزندآوری نجات خواهد یافت (saved through childbearing) |
| Weaknesses | No lexical gap for prayer/thanksgiving vocabulary — these are broadly compatible. The acute weakness is doctrinal-political: instructing women’s “quietness” and restricted teaching authority in worship lands directly on top of Iran’s own state-mandated, legally codified restrictions on women’s public speech and authority. Persian has no vocabulary choice that avoids this collision; it is a framing problem, not a lexical one. |
| Recommended strategy | Render descriptively (آرامش و عدم تسلط) rather than any single loaded noun; mandatory theologian-authored framing note distinguishing Paul’s local, debated argument from contemporary Iranian gender-legal politics in every lesson touching 2:8-15. با فرزندآوری نجات خواهد یافت must never appear without an accompanying interpretive note (see baseline registry entry saved_through_childbearing) specifying that this is a disputed construction and is not a salvation-by-works claim. |
5. The Church as Pillar of Truth
| Element | Detail |
|---|---|
| Available terms | کلیسا (church, reused), ستون و بنیاد حقیقت (pillar and foundation of the truth), راز (mystery) |
| Weaknesses | حقیقت (haqiqat) is a heavyweight technical term in Persian Sufi/Islamic philosophical vocabulary (al-Haqq, ultimate mystical Reality accessed through esoteric ascent) — a genuinely crowded neighborhood. راز, similarly, names in Sufi devotional poetry an ongoing ineffable secret reserved for advanced initiates, nearly inverting Paul’s sense of a now-fully-disclosed public truth. |
| Recommended strategy | Retain ستون و بنیاد حقیقت (no viable alternative exists) but pair with explicit teaching that this حقیقت is the specific, propositional, publicly-revealed apostolic gospel content summarized in 3:16’s hymn — not esoteric mystical Reality accessed by spiritual ascent. Retain راز but with the same corrective (see Part C fencing entry below). |
6. Godliness and Contentment
| Element | Detail |
|---|---|
| Available terms | دینداری (godliness), قناعت (contentment) |
| Weaknesses | دینداری risks collapsing into taqwa-style law-observant religiosity, an achievement/merit framework. قناعت is a richly cultivated Sufi-literary virtue (Sa’di, Hafez) — a real cultural asset, but classical Persian qana’at is typically an individually achieved philosophical detachment from desire, whereas Paul’s αὐτάρκεια is explicitly grounded in active trust in God’s provision, paired with active godliness rather than substituted by ascetic withdrawal. |
| Recommended strategy | Retain both terms (no superior alternative exists) but consistently anchor دینداری as fruit flowing from grace already received (cf. 1:14’s فیض), and قناعت as trust-grounded rather than self-generated detachment, explicitly contrasted with Sufi zuhd-style renunciation in any expanded teaching notes (cf. baseline doctrine separation_unto_gods_service, which makes the same zuhd distinction). |
7. Care for Widows and the Household of Faith
| Element | Detail |
|---|---|
| Available terms | بیوه (ی واقعی) (widow indeed), خانواده ایمان / اهل ایمان (household of faith, descriptive), احترام دوچندان (double honor) |
| Weaknesses | Widow-care has strong positive overlap with Islamic zakat-recipient charitable categories and hadith commendation of widow-care — a genuine bridge, low collision risk on the core vocabulary. The risk is structural, not lexical: the passage’s family-first, enrollment-list, age/character-criteria logic (5:3-16) is a different administrative model than the zakat-recipient model and must not be silently assimilated to it. |
| Recommended strategy | No new coinage needed. Teach the family-first/enrollment-criteria structure explicitly as distinct from zakat categories, using descriptive rather than borrowed-Islamic administrative vocabulary. احترام دوچندان (double honor, 5:17) requires a pastoral-application note regarding the real economic vulnerability of unregistered house-church pastors — an application risk, not a translation risk. |
8. Guarding the Deposit of Faith
| Element | Detail |
|---|---|
| Available terms | امانت (deposit/trust), حفظ کردن (to guard/keep) |
| Weaknesses | امانت is a major Quranic/Islamic ethical-legal concept (Quran 4:58, 33:72) for a trust that must be faithfully kept — the best available word, but its default sense in everyday and Islamic usage is generic ethical trustworthiness (returning a borrowed object, keeping a promise), not a fixed body of revealed doctrinal content. |
| Recommended strategy | Retain امانت را حفظ کن but require that every occurrence specify referentially what the amanat is — “the apostolic teaching entrusted in this letter” or equivalent — so the phrase is never left to default to generic ethical trustworthiness. Cross-reference sound_doctrine and mystery_of_the_faith entries so the “deposit” is understood as propositional content, not merely moral integrity. |
Part B: Missing Vocabulary (Genuine Gaps Requiring Compound/Descriptive Coinage)
These concepts have no existing single Persian word adequate to the NT sense; a compound or descriptive phrase is the only viable strategy (already reflected in 08_core_glossary.md and the term registry, consolidated here as confirmed gaps):
| Concept | Gap Type | Chosen Coinage | Why No Single Word Suffices |
|---|---|---|---|
| Recognized, character-tested, non-hereditary congregational office (episkopos/presbyteros) | No neutral term exists | اسقف (office-holder) / مقام نظارت (the office) | Every existing Persian religious-office word (شیخ, حجتالاسلام-type register, آیتالله-type register) carries either Sufi-title or Shia-clerical-hierarchy freight; اسقف/کشیش are the least-loaded available options and are fixed by stipulation, not because they are neutral. |
| Marital-fidelity qualification for office (μιᾶς γυναικὸς ἄνδρα) | No single word; must state the standard descriptively | مردی که تنها یک زن دارد | Persian has no single noun for “univira/one-wife-man”; a descriptive clause is required and doubles as the explicit contrast with permitted polygyny and mut’ah. |
| Apostasy as a pastoral-doctrinal (not legal-capital) category | Existing word (ارتداد) carries wrong register entirely | دور شدن از ایمان | ارتداد is not merely “loaded” but actively dangerous — a live capital-offense legal category under classical fiqh and aspects of Iranian penal practice for converts. A wholly separate descriptive phrase, not a qualified version of ارتداد, is required. |
| Good reputation with non-believers (μαρτυρία καλή) | Nearest word (شهادت) has drifted to a different dominant sense | حسن شهرت / نام نیک | شهادت’s contemporary dominant sense in Persian is “martyrdom” (intensified by Karbala martyrdom theology), not “testimony/reputation”; using it would misdirect an unrelated qualification-list verse toward martyrdom imagery. |
| Disputed 2:15 construction (σωθήσεται διὰ τῆς τεκνογονίας) | Not a vocabulary gap but a structural-disambiguation gap | با فرزندآوری نجات خواهد یافت + mandatory interpretive note | No Persian phrasing can resolve the underlying Greek syntactic ambiguity; the gap is procedural (a note requirement), not lexical. |
| Falsely-labeled speculative teaching claiming the status of true knowledge (ψευδώνυμος γνῶσις) | No single word distinguishes “false learning” from “learning” itself | معرفتی که به دروغ علم نامیده میشود | علم alone would blanket-indict scholarship; a full descriptive clause isolating the falsehood-claim is required. |
Assessment: 1 Timothy’s genuine vocabulary gaps cluster almost entirely around Qualifications for Church Leadership (an entire office-and-polity vocabulary set foreign to house-church experience under Iranian legal restriction) and around terms whose nearest Persian equivalent has drifted to a dangerous or misleading dominant sense (ارتداد, شهادت). Elsewhere, 1 Timothy’s vocabulary needs are met by either baseline reuse or by existing Persian words that are present but crowded (Part C), not absent.
Part C: Crowded Semantic Neighborhoods Requiring Fencing
Unlike Part B’s genuine gaps, these concepts have an available, natural-sounding Persian word — but that word already carries strong, active, non-Christian religious content in Iranian usage that will bleed into the biblical sense unless deliberately fenced off with a standing corrective note.
| Persian Term | Competing Occupant of the Semantic Space | Fence Required |
|---|---|---|
| راز (mystery, 3:9, 3:16) | Sufi devotional-mystical poetry’s ongoing, ineffable, esoteric divine secret reserved for advanced initiates through mystical experience | Must state explicitly, every occurrence: Paul’s mystērion is now fully disclosed and publicly proclaimed to all believers — the opposite of an esoteric secret reserved for the spiritually advanced. |
| حقیقت (truth, 3:15) | Sufi/Islamic philosophical al-Haqq — ultimate mystical Reality accessed by esoteric spiritual ascent | Must be anchored to specific, propositional, publicly-revealed apostolic gospel content (cf. 3:16’s hymn), not a metaphysical absolute reached through mystical practice. |
| دینداری (godliness, 2:2, 2:10, 3:16, 4:7-8, 6:3, 6:5-6, 6:11) | Islamic taqwa — law-observant piety understood as merit accumulation | Must be taught consistently as fruit of grace already received (1:14), never as an observance that earns standing before God. |
| قناعت (contentment, 6:6-8) | Sufi/Persian literary philosophical detachment (zuhd-adjacent), self-generated rather than God-trust-generated | Must be paired explicitly with active trust in God’s provision and with active godliness/good works, not left as an ascetic-withdrawal virtue achieved independently. |
| کفرگو (blasphemer, 1:13) | Islamic legal-theological كفر (kofr), a capital-adjacent category under classical fiqh and aspects of Iranian law | Must be taught with explicit awareness that this is Paul’s own former self-description, mercifully forgiven — never softened, but framed so it does not sound like casual absolution of what Iranian law treats as a capital religious crime. |
| ظهور (the appearing of Christ, 6:14) | Twelver Shia eschatology’s single most religiously and politically potent term — the awaited reappearance of the Hidden Twelfth Imam (al-Mahdi) | Retained per baseline precedent (cf. resurrection_of_christ, messianic_promise), but every occurrence must actively assert Christ’s own singular, sufficient return — never phrased in a way that could subordinate it to, or be confused with, Mahdi-return expectation. |
| علم (knowledge, 6:20, in the phrase “falsely-called”) | Islamic/Shia clerical devotional veneration of ‘ilm as a primary ground of religious authority | Must never stand alone as the object of critique; always embedded in the full descriptive phrase isolating the false claim, not learning itself. |
| امانت (deposit/trust, 6:20) | Generic Quranic/Islamic ethical-legal trustworthiness (returning objects, keeping promises) | Must always specify its referent as the specific apostolic doctrinal content of this letter, not generic personal integrity. |
شفاعت (intercession, 2:1; cf. baseline intercession) | Twelver Shia Karbala/Imam-saint intercessory devotion, among the most popularly central devotional practices in Iranian Shia piety | Must be taught with explicit disambiguation between the church’s ordinary horizontal intercessory prayer (2:1) and Christ’s unique, exclusive mediatorial intercession (2:5) in the same lesson unit. |
| نسبنامه (genealogy, 1:4) | Twelver Shia sayyid-lineage verification and Imamate genealogical succession doctrine | Must be framed as targeting a specific first-century speculative controversy, not a blanket verdict on lineage-consciousness as a category. |
| فدیه (ransom, 2:6) | Karbala/Hussein martyrdom-benefit devotional framework (cf. baseline salvation note) | Must always occur adjacent to “sufficient, once, for all people” language distinguishing a singular completed payment from a repeatable meritorious-suffering pattern. |
| کشیش/اسقف (elder/overseer, ch. 3, 5:17, 5:19) | Iran’s developed Shia clerical hierarchy (ayatollah, hojjat-ol-eslam, marja’iyat) and, secondarily, Catholic/Orthodox multi-tier clergy models | Must be taught explicitly as one plural, collegial, character-tested office under two names — never a hierarchy, never a single outsized authority figure. |
| مردی که تنها یک زن دارد (husband of one wife, 3:2, 3:12) | Positive legal permission for polygyny (up to four wives) and mut’ah (temporary marriage) under Twelver Shia jurisprudence | Must be taught as a direct, explicit contrast with both institutions, not a neutral biographical detail. |
Pattern observed: nearly every crowded neighborhood in 1 Timothy clusters around institutionally embedded, actively practiced Iranian Shia religious categories (mediation/intercession, clerical office, esoteric mystery, lineage, ransom-benefit) rather than merely textual/literary associations — a higher collision density than typically found in Romans, because 1 Timothy’s subject matter (church office, mediatorship, sound teaching, guarded deposit) intersects institution-for-institution with Shia ecclesial/clerical structures in a way Romans’ more purely soteriological argument does not.
Part D: Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| ἐπίσκοπος (overseer) | Paraphrase/coinage (اسقف / مقام نظارت), not transliteration | No transliterable form would communicate; must use existing (if imperfect) Persian religious-office vocabulary, fenced by teaching. |
| ἐπιφάνεια (appearing) | Retain existing Persian theological term (ظهور), not transliteration, not a novel coinage | Follows baseline precedent (قیامت, مسیح): a heavily loaded existing term is retained and corrected rather than replaced, since replacement would forfeit the term’s power to directly engage the live cultural expectation. |
| ἀποστασία-type language (depart from the faith) | Paraphrase only (دور شدن از ایمان); the existing loanword (ارتداد) is forbidden outright | This is the one case in this analysis where transliteration/existing-loanword retention is actively vetoed for reader-safety reasons, not merely theological precision. |
| Abba-style Aramaic retentions | Not applicable in 1 Timothy (no Aramaic intimacy-term occurs); noted for consistency only | 1 Timothy contains no equivalent to Romans 8:15’s ἀββά; no transliteration decision required here. |
| μεσίτης (mediator) | Paraphrase (واسطه) with mandatory numeral (یک/تنها یک), not a coined neologism | واسطه is existing, intelligible Persian vocabulary; the doctrinal work is done by insisting on the exclusivity numeral, not by inventing a new word. |
| ἀντίλυτρον (ransom) | Retain existing Quranic/Islamic-legal term (فدیه), not a neologism | Existing term has real positive bridging value (substitutionary-payment concept already lexically present); fencing required rather than replacement. |
| Proper names (Paul, Timothy, Ephesus) | Transliterate per established Persian Bible tradition | پولس (Pulos), تیموتائوس (Timotaus), افسس (Efesos) — follow Tarjome Ghadeem/Mojdeh convention exactly, consistent with baseline proper-name policy (see 12_ai_translation_requirements.md). |
| μυστήριον (mystery) | Retain existing term (راز), not transliteration or coinage | No untainted alternative exists (سرّ is equally or more Sufi-loaded); retention-with-fencing is the only workable strategy. |
| εὐσέβεια (godliness) | Retain existing term (دینداری), not a coinage | خداپرستی was considered and rejected as narrower (“worship” sense only); دینداری better covers the letter’s broad practical-conduct sense, fenced against taqwa-collapse. |
| αὐτάρκεια (contentment) | Retain existing term (قناعت), not a coinage | The richest available Persian literary-spiritual vocabulary for this concept; fencing (not replacement) preserves its genuine expressive power while correcting its philosophical default. |
General principle applied: transliteration is reserved for proper names and terms with zero indigenous conceptual anchor (none arose in 1 Timothy beyond names); for theological vocabulary, the default is to retain the best available existing Persian term and fence it with explicit corrective teaching, following the baseline’s own established method (e.g., ظهور, مسیح, قیامت) — coinage/paraphrase is reserved for the narrower set of cases in Part B where no existing term is workable at all, and outright rejection-of-existing-term (Part D’s ارتداد case) is reserved for the single instance where retention creates real physical danger to readers.
Part E: Ranked List of Highest-Risk Ambiguities in 1 Timothy
Ranked by combined severity (doctrinal centrality × collision intensity × real-world consequence for Iranian house-church readers).
- “One mediator” (2:5) vs. Twelver Shia Imam/saint intercession devotion. The single highest-risk ambiguity in the letter: a numerically exclusive Christological claim colliding with an entire actively-practiced popular devotional system, not merely a doctrinal abstraction. Softening the exclusivity numeral would be catastrophic to the doctrine.
- 2:15 “saved through childbearing” — syntactic and theological ambiguity compounding onto an already-Critical “salvation” term. Highest risk of accidental works-salvation communication in the entire letter; requires mandatory interpretive notes regardless of translation choice.
- “Ransom for all” (2:6) vs. Karbala/Hussein martyrdom-benefit framework. A superficially similar innocent-suffering-benefits-others pattern that must be categorically, not merely comparatively, distinguished.
- The “appearing” (ἐπιφάνεια, 6:14) vs. the Hidden Twelfth Imam’s ظهور. Same lexical form as one of the most religiously and politically charged terms in contemporary Iranian public life; risk of Christ’s return being heard as commentary on, or subordinate to, Mahdi expectation.
- Church office vocabulary (ἐπίσκοπος/πρεσβύτερος, ch. 3, 5:17-19) vs. Shia clerical hierarchy and marja’iyat. Structural risk of importing a credentialed, hierarchical, or single-authority-figure model onto what the text presents as a plural, character-tested, non-hereditary office — with direct real-world consequences for how underground house-churches actually structure leadership.
- “Apostasy”/depart from the faith (4:1) vs. the Islamic legal category ارتداد. Uniquely dangerous not doctrinally but practically: use of the wrong word could expose readers to a capital-offense legal association entirely absent from Paul’s pastoral warning.
- “Mystery” (μυστήριον, 3:9, 3:16) vs. Sufi esoteric راز. Near-inversion of meaning (publicly disclosed vs. secretly reserved) creates a high risk of quiet doctrinal reversal if the fencing note is omitted even once.
- Blasphemer (κοφρ-go, 1:13) vs. Islamic كفر capital-adjacent category. Risk of either softening Paul’s genuine self-indictment or, conversely, of the term sounding like casual absolution of what Iranian law treats with extreme severity.
- Women’s conduct and teaching authority in worship (2:8-15) vs. Iranian state gender-legal politics. Not a lexical ambiguity but a framing ambiguity with equally high stakes: any handling risks unintended alignment with, or reactive overcorrection against, state messaging unrelated to Paul’s argument.
- “Husband of one wife” (3:2, 3:12) vs. permitted Shia polygyny/mut’ah. Clear textually, but pastorally high-stakes given that some believing men in polygynous marriages before conversion will need careful pastoral application distinct from the qualification’s plain sense.
- Israel/Jew-Gentile unity material is absent from 1 Timothy, but the letter’s genealogical warning (1:4) touches the same Shia lineage-sensitivity the baseline documents for Israel — a secondary-order echo of a baseline risk rather than a new one, ranked lower because the text’s own argument is narrower (myths/speculation, not covenant theology).
- “Sound doctrine” (ὑγιαίνουσα διδασκαλία) vs. Islamic hadith-authentication (sahih/da’if) methodology. Ranked lower than the above because the collision is methodological/associative rather than a direct doctrinal content clash, but still requires standing correction at every occurrence given the term’s high frequency (1:10, 4:6, 6:3).
Summary
1 Timothy presents a different collision profile than Romans: where Romans’ highest risks clustered around soteriological and Christological vocabulary (grace, righteousness, resurrection, sonship), 1 Timothy’s highest risks cluster around institutional and devotional-practice vocabulary — mediatorship, church office, guarded doctrinal deposit, and eschatological “appearing” — because the letter’s subject matter (church order, false teaching, guarded truth) intersects structurally with actively practiced Twelver Shia institutions (Imamate succession, shrine intercession, clerical hierarchy, Mahdi expectation) in ways that generate not just associative risk but functional-equivalent-institution risk. Genuine vocabulary gaps (Part B) are comparatively few and concentrated in the church-leadership domain; the dominant challenge is fencing crowded, already-occupied Persian religious vocabulary (Part C) rather than coining new terms. All decisions above are consistent with and extend the baseline Romans Language Package without contradiction, and are ready for formal incorporation into this curriculum’s translation_memory.json and bible_term_registry.json extensions in subsequent Phase 1 steps.
End of analysis/06_linguistic_gap_analysis.md.