Linguistic Gap Analysis: Ephesians (English → Portuguese)

Purpose and Scope

This document executes Phase 1 Step 8 of the TRI pipeline for the Ephesians curriculum, destination language Portuguese. It answers four questions the prior glossary (08) does not fully resolve on its own:

1. For each of the nine curriculum doctrines, what Portuguese vocabulary is actually available, where is it weak, and what translation strategy should Phase 2 follow?
2. Where does Portuguese have no natural single-term equivalent (a gap requiring paraphrase or compound construction), and where does it instead have a crowded semantic neighborhood (a term that already carries a strong rival meaning in Brazilian religious culture and must be fenced with explanatory language)?
3. Where should the pipeline transliterate a source-language/Greek term rather than translate it, and where should it paraphrase instead?
4. Which specific ambiguities carry the highest doctrinal risk for this curriculum, ranked?

This analysis covers Ephesians 1–6 in full. Every chapter is accounted for below, either through direct treatment in the matrix and neighborhood sections or through the explicit chapter-coverage ledger in Section 5, which notes any chapter contributing no new gap beyond what is already documented.

All renderings below are consistent with, and do not contradict, the Romans baseline translation_memory.json, the Ephesians-extended bible_term_registry.json, and 08_core_glossary.md. This document does not re-litigate settled baseline terms (e.g., “ressurreição,” “Senhor,” “Espírito Santo”); it analyzes the gaps and collisions specific to Ephesians’ expanded vocabulary.

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Section 1 — Doctrine Vocabulary Matrix

For each curriculum doctrine: the Portuguese terms currently available, their structural weaknesses in the Brazilian religious landscape, and the recommended Phase 2 strategy.

1.1 Salvation by Grace through Faith

Available PT terms	Weaknesses	Recommended strategy
salvação, graça, fé, obras, dádiva, criados, boas obras, morto (espiritualmente)	“Salvação” and “graça” both have entrenched Kardecist rival readings (gradual merit-based “evolução espiritual” across reincarnations) already documented at Critical/High in the baseline. Ephesians 2:8-9 states the grace-faith-not-works antithesis more densely and more absolutely than any single Romans passage, raising the stakes of every word choice in three consecutive verses.	Reuse baseline “salvação,” “graça,” “fé” without deviation. For “gift” (δῶρον, 2:8) use dádiva, never “dom,” to keep salvation-as-gift lexically separate from “dons espirituais” (χαρίσματα, 4:7-11) — two distinct doctrines that must never share a headword. Preserve Portuguese word order so the causal sequence (grace → faith → NOT works → good works as fruit) is visually unambiguous; do not let a translator’s smoother phrasing invert the sequence.

1.2 Election and Predestination in Christ

Available PT terms	Weaknesses	Recommended strategy
eleição, escolheu, predestinou, beneplácito da sua vontade, herança, selados, penhor/garantia, adoção	”Predestinou” risks being read through an analogical Kardecist lens as “Deus previu o mérito futuro do espírito” (foreknowledge-of-merit) rather than sovereign prior determination. “Herança” (inheritance) has no rival meaning in Portuguese but must be explicitly disconnected from any sense of a spiritually “earned” estate.	Retain “predestinou”/“predestinação” as a single consistent compound across all four chapter-1 occurrences (1:5, 1:11) rather than varying with “destinou” or “ordenou,” which would weaken the doctrine’s precision. Teach “beneplácito da sua vontade” as God’s free, self-originating delight — a phrase requiring a compound rather than a single adjective, since Portuguese has no one-word equivalent for εὐδοκία in this sense.

1.3 The Church as the Body of Christ

Available PT terms	Weaknesses	Recommended strategy
igreja, corpo, cabeça, plenitude, templo, pedra angular	”Igreja” defaults toward the institutional/denominational sense in ordinary Brazilian usage; Ephesians’ density of body/head/temple/cornerstone metaphor (1:22-23, 2:19-22, 4:15-16, 5:23-30) is unmatched in Romans and requires the metaphor cluster to read as one coherent architectural-and-organic picture, not four unrelated images.	Maintain “corpo” and “cabeça” as a fixed metaphor pair throughout (never varying “cabeça” with “líder” or “chefe,” which would flatten the organic image into a merely administrative one). Use “templo” strictly for the corporate church-as-God’s-dwelling sense (2:21), never suggesting a physical consecrated site or “terreiro.”

1.4 Unity of Jews and Gentiles in One New Humanity

Available PT terms	Weaknesses	Recommended strategy
gentios, judeu, circuncisão/incircuncisão, muro de separação, inimizade, reconciliar, um novo homem/uma nova humanidade, concidadãos	”Um novo homem” (“one new man”) is the single greatest risk in this doctrine cluster: Brazil’s own history of Catholic-African-Indigenous religious blending (Candomblé, Umbanda) and Kardecism’s explicit self-presentation as a harmonization of Christianity and Spiritism give “nova humanidade”/“unidade” vocabulary an immediate available rival meaning — religious syncretism — that Paul’s argument in 2:14-16 explicitly excludes (the unity is Christ-and-cross-exclusive, not a blending of traditions).	Always anchor “um novo homem” / “uma nova humanidade” to its cause: “em Cristo,” “pela cruz,” “nele.” Never let the phrase stand alone as a general unity slogan. Preserve “muro de separação” (2:14) as one vivid, memorable, concrete image rather than dissolving it into abstract “diferença” or “barreira,” since its concreteness is what resists a vague syncretistic reading.

1.5 The Mystery of Christ Revealed

Available PT terms	Weaknesses	Recommended strategy
mistério, revelação, plenitude dos tempos, dispensação, promessa	”Mistério” is the highest-risk vocabulary item in this doctrine: ordinary Greco-Roman usage (secret for initiates) recurs almost exactly in three separate live Brazilian frameworks — Kardecist “revelações espirituais” progressively disclosed through mediums, Candomblé/Umbanda “mistérios dos orixás” disclosed only to initiates, and general esoteric “mistérios” accessible through special knowledge. Portuguese has no alternative single word that avoids this connotation while still meaning “previously hidden, now disclosed truth.”	Do not substitute a paraphrase like “segredo” (worse — implies concealment continues) or “revelação especial” (blurs into the separate “revelação” term at 3:3,5). Keep “mistério” but require a standing translator/teaching note at every occurrence (1:9, 3:3-9, 5:32, 6:19) stating explicitly that Paul inverts the ordinary sense: this mystery is now openly proclaimed to everyone, restricted to no inner circle of initiates.

1.6 Spiritual Warfare and the Armor of God

Available PT terms	Weaknesses	Recommended strategy
armadura de Deus, principados, potestades, poderes cósmicos, forças espirituais do mal, príncipe da potestade do ar, ciladas do diabo	This is the single most crowded semantic neighborhood in the entire curriculum. Both major rival Brazilian religious systems — Kardecist Spiritism (ranked “espíritos superiores/inferiores,” “espíritos obsessores”) and Candomblé/Umbanda (organized pantheons of orixás and “linhas,” including the exu line associated with liminal/dark territory) — occupy exactly the conceptual space of “organized hierarchies of real personal spiritual beings affecting human life.” Portuguese vocabulary for this space is not missing; it is already fully populated by rival systems.	Use the existing baseline compound terms exactly as fixed in the bible_term_registry (“principados, potestades, poderes cósmicos deste mundo das trevas, forças espirituais do mal nas regiões celestiais”). Every occurrence requires accompanying teaching language stating these powers are real, personal, but already defeated and under Christ’s supremacy (1:20-22), and are opposed only through the armor of God — never through counter-ritual, protective mediumship, or syncretistic protective practice. Do not attempt to soften the vocabulary toward abstraction (“forças do mal” alone, dropping “espirituais” or “regiões celestiais”) — abstraction would ironically reduce the force of Paul’s claim that these are specific, real, defeated beings, not a generic metaphor for wrongdoing.

1.7 Household Codes and Christ-Centered Relationships

Available PT terms	Weaknesses	Recommended strategy
sujeitando-vos uns aos outros, cabeça, uma só carne, servos/senhores, honrar pai e mãe	”Cabeça” (headship) risks a domination reading in contemporary Brazilian gender discourse if 5:23 is taught apart from 5:25’s self-sacrificial-love qualifier. “Servos, obedecei aos vossos senhores” (6:5) risks being read as a timeless endorsement of slavery given Brazil’s history as the largest destination of the transatlantic slave trade in the Americas.	Never present 5:22-24 (wife submission) without immediately paired 5:25 (husband self-sacrifice) in the same teaching unit; the headship metaphor must always carry its qualifier. For 6:5-9, require an explicit theologian-authored note distinguishing the first-century household economy addressed here from later chattel slavery, and stating the passage is not a timeless institutional endorsement.

1.8 Gifts for Building Up the Church

Available PT terms	Weaknesses	Recommended strategy
dons espirituais, apóstolos, profetas, evangelistas, pastores, doutores/mestres, aperfeiçoamento dos santos	”Dons espirituais” risks conflation with Kardecist mediunidade and Candomblé/Umbanda gifts of incorporation (both mainstream). “Pastor” is denominationally loaded in Brazilian usage (strongly identified with Evangelical/Pentecostal clergy, distinct from Catholic “padre”). “Aperfeiçoamento” risks assimilation to the Kardecist “espírito perfeito” achieved across many lives.	Always tie “dons espirituais” explicitly to the Holy Spirit equipping the church for ministry (never to communication with the dead or to trance/incorporation). Use “pastor” but with a clarifying note that this names a New Testament function/gift, not an endorsement of any single denomination’s ordination structure. Render “aperfeiçoamento dos santos” (4:12) always paired with its Christ-measured, corporate, single-life qualifier (“até a medida da estatura da plenitude de Cristo,” 4:13), never standing alone as a generic self-perfection goal.

1.9 Walking in Newness of Life

Available PT terms	Weaknesses	Recommended strategy
andar, velho homem/novo homem, filhos da luz/trevas, sede cheios do Espírito, santificação	This doctrine cluster contains the highest concentration of Critical-risk collisions in the entire curriculum: “andar” collides with “caminhada espiritual/evolutiva” (Kardecist gradual multi-life moral progress); “velho homem/novo homem” collides with “reforma íntima” (Kardecist gradual self-reform across lives); “filhos da luz/trevas” collides almost exactly with the mainstream Kardecist/Umbanda “espíritos de luz/das trevas” evolutionary taxonomy; “sede cheios do Espírito” collides with Candomblé/Umbanda “incorporação” and Kardecist mediumship trance practice.	Each of these four terms requires the same discipline: teach the decisive, once-for-all, single-life, Christ-accomplished nature of the change every time the term occurs, never allowing it to be read as one stage in a longer, repeatable, self-directed process. “Sede cheios do Espírito” in particular requires explicit language that the believer remains fully conscious and retains full volition and identity — the opposite of trance/incorporation.

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Section 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods

Two distinct kinds of lexical risk appear in Ephesians, and they require opposite handling strategies.

2.1 Missing Vocabulary (no natural single-word Portuguese equivalent — requires compound/paraphrase construction)

These are cases where the gap is structural (Portuguese lacks a one-word match for a Greek compound or grammatical form), not doctrinal-collision risk per se. The strategy is to fix a single agreed compound phrase and use it with zero variation across all Phase 2 output.

Term	Greek	Gap	Fixed compound
made alive together with Christ	συζωοποιέω	No Portuguese verb carries the “co-/syn-” prefix meaning; a synthetic verb would be unintelligible	nos deu vida juntamente com Cristo
seated together with Christ	συγκαθίζω	Same “syn-” prefix gap	nos assentou juntamente com ele
dispensation/administrative plan	οἰκονομία	”Dispensação” alone reads as archaic/theological jargon outside confessional circles	dispensação retained, with a clarifying gloss (“plano administrativo de Deus”) on first occurrence per document
fellow heirs	συγκληρονόμα	No single-word Portuguese noun for “co-heir” beyond the already-adequate compound	coerdeiros (accepted as sufficiently transparent; not flagged as high-risk)
the good pleasure of his will	εὐδοκία τοῦ θελήματος	No single adjective/noun captures “free self-originating delight” as opposed to bare “vontade” (will/desire)	beneplácito da sua vontade (fixed compound, not “prazer” or “desejo,” which read as casual)
old man / new man (as a change of clothing)	παλαιὸς / καινὸς ἄνθρωπος + ἀπεκδύομαι / ἐνδύομαι	Portuguese “homem velho/novo” alone loses the garment-changing verb imagery central to the passage	despojar-se do velho homem / revestir-se do novo homem — verbs of undressing/dressing must be retained, not just the noun pair
eyeservice	ὀφθαλμοδουλεία	No Portuguese compound noun exists for “eye-slavery”	serviço de vista (idiomatic paraphrase, Low risk, adequate)

2.2 Crowded Semantic Neighborhoods (Portuguese word exists and is natural, but already carries a strong, mainstream rival meaning that must be actively fenced)

These are the inverse problem: the vocabulary is not missing — it is already claimed by a rival Brazilian religious framework, and using it without a fence will import that framework’s meaning by default. Ranked roughly by how mainstream/organized the rival framework is (most crowded first):

1. encarnação — everyday Kardecist term for a spirit’s routine embodiment across successive lives (baseline-documented; extends into Ephesians only indirectly via 1:3’s “in Christ” incarnational background, but remains active).
2. principados, potestades, poderes cósmicos, forças espirituais do mal, regiões celestiais — occupied simultaneously by Kardecist spirit-hierarchies and Candomblé/Umbanda orixá/exu cosmology; the single most crowded neighborhood in this curriculum (see 1.6 above).
3. mistério — occupied by Kardecist mediumistic “revelação progressiva” and Candomblé/Umbanda initiatory “mistérios.”
4. sede cheios do Espírito — occupied by Candomblé/Umbanda “incorporação” and Kardecist mediumship trance.
5. filhos da luz / filhos das trevas — occupied by the Kardecist/Umbanda “espíritos de luz/das trevas” evolutionary taxonomy.
6. andar (espiritual) — occupied by “caminhada espiritual/evolutiva,” the standard Kardecist/New Age description of a spirit’s multi-life moral progress.
7. velho homem / novo homem — occupied by “reforma íntima,” Kardecism’s doctrine of the same enduring spirit’s gradual self-reform across incarnations.
8. santos (baseline, intensified here) — occupied by popular Luso-Brazilian Catholic veneration of canonized intercessors; Ephesians’ six occurrences across six chapters raise the stakes of consistent fencing beyond the Romans baseline’s single occurrence (1:7).
9. plenitude / plenitude dos tempos — occupied by 2nd-century Gnostic pleroma cosmology and by contemporary Kardecist/esoteric “totalidade”/oneness-of-the-cosmos language.
10. lugares celestiais — occupied by Kardecist “planos/colônias espirituais” and Umbanda tiered spiritual planes.
11. um novo homem / uma nova humanidade — occupied by generalized Brazilian religious-syncretism discourse (Candomblé-Catholic-Indigenous blending; Kardecism’s self-description as a harmonization of Christianity and Spiritism).
12. selados / selo — a lesser but real risk of assimilation to esoteric sigils/symbols in broader occult-adjacent practice.
13. idólatra — requires care not because of a rival technical doctrine, but because of the visual prominence of devotional images (Catholic saints, orixá representations) in Brazilian daily life; risk is pastoral-tone, not doctrinal-collision.
14. lavagem da água pela palavra — occupied by Candomblé/Umbanda “banho de descarrego”/“banho de folhas,” a mainstream ritual-cleansing practice.

General fencing principle: every term in this list must never appear in translated curriculum material without either (a) an inline qualifying phrase anchoring it to Christ/the gospel/the Spirit’s finished work, or (b) a standing translator/teaching note flagged for theologian review at first occurrence per lesson unit. Bare occurrence of any of these fourteen items without a fence is the single most common failure mode this Language Package must prevent in Phase 2.

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Section 3 — Transliteration vs. Paraphrase Decisions

Ephesians offers several genuine transliteration/paraphrase choice points beyond what the Romans baseline settled. Decisions below extend, and do not contradict, the baseline’s existing transliteration precedents (Abba, Amém, Aleluia).

Term	Options considered	Decision	Rationale
μυστήριον (mystērion)	(a) transliterate as “mistério” [already the Portuguese cognate, not a foreign transliteration]; (b) paraphrase as “segredo revelado” or “plano oculto de Deus”	Retain cognate “mistério,” fenced with mandatory teaching note	A paraphrase would sacrifice the term’s entire rhetorical force — Paul is using the ordinary “mystery-religion” vocabulary and inverting it. Losing the word loses the argument.
πλήρωμα (plērōma)	(a) cognate “plenitude”; (b) paraphrase “totalidade que Cristo dá”	Retain cognate “plenitude,” fenced with an anchoring phrase (“a plenitude de Cristo,” never “a plenitude” standing alone)	Same logic as mystērion: the term’s collision with Gnostic/esoteric cosmology is real, but a paraphrase would erase the very completeness-of-Christ claim Paul is making.
ἀρραβών (arrabōn)	(a) transliterate as a loanword (none exists in Portuguese Bible tradition); (b) paraphrase “penhor” or “garantia” (commercial/legal down-payment vocabulary, both already standard in Portuguese Bible translations)	Paraphrase: “penhor / garantia,” no transliteration	Portuguese Bible tradition (Almeida) already supplies adequate commercial-guarantee vocabulary; no transliteration is needed or traditional here.
κεφαλή (kephalē)	(a) literal “cabeça”; (b) functional paraphrase “líder”/“chefe”	Literal “cabeça,” never “líder/chefe”	The organic body-head metaphor (source, not merely authority) is doctrinally load-bearing across 1:22, 4:15, 5:23; a purely administrative synonym would flatten the image and sever its link to “corpo.”
Ἀββά (Abba)	Already settled in baseline: retained untranslated, paired with “Pai”	No change; not re-litigated here — Ephesians does not itself contain “Abba” (it appears in Romans 8:15), but the decision precedent applies to any future cross-reference.	Consistency with baseline.
παρρησία (parrēsia)	(a) transliterate (no tradition for this); (b) paraphrase “ousadia”/“confiança”	Paraphrase: “ousadia / confiança,” context-dependent	No transliteration tradition exists; both Portuguese options are already standard and adequately convey confident, unhindered approach.
Χριστός (Christos) / Messias	Already settled in baseline as “Cristo/Messias,” used interchangeably depending on context (title vs. proper-name-like usage)	No change; Ephesians reinforces baseline precedent given “Cristo” appears over 45 times as the dominant title	Consistency; flag only that Ephesians’ density of usage makes any inconsistency far more visible to learners than in Romans.
ἀπολύτρωσις (apolytrōsis)	(a) transliterate (no precedent); (b) paraphrase “libertação mediante pagamento de preço”; (c) single established term “redenção”	Established single term: “redenção”	Portuguese Bible tradition already has an adequate, non-ambiguous term; no paraphrase needed, but the teaching layer must still explicitly exclude the Kardecist karmic-debt-repayment structural analogy.

General transliteration principle for this curriculum: transliterate (or retain a cognate Portuguese form) only where (a) an established Portuguese Bible-translation precedent already exists (mistério, plenitude), or (b) the term functions as a proper name/title (Cristo, Messias). Paraphrase using existing Portuguese Bible vocabulary wherever a semantically adequate term is already available in the Almeida tradition (penhor, ousadia, redenção). Never invent a new transliteration or neologism for this curriculum; every choice above stays within vocabulary the destination-language Bible tradition already possesses.

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Section 4 — Ranked List of Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality × collision mainstream-ness × frequency in Ephesians):

1. principados, potestades, poderes cósmicos, forças espirituais do mal, regiões celestiais (1:21, 6:12) — two fully organized, mainstream Brazilian religious systems occupy this exact conceptual territory; highest-priority theologian review at every occurrence.
2. sede cheios do Espírito (5:18) — direct collision with mainstream Candomblé/Umbanda incorporação and Kardecist mediumship trance; must repeatedly affirm conscious, willing, identity-retaining believer.
3. filhos da ira, por natureza (2:3, core passage) — direct anthropological collision with Kardecism’s doctrine of inherent human goodness/gradual evolution; “por natureza” must never be softened.
4. não vem das obras (2:9, core passage) — the single sharpest grace-works antithesis in the curriculum, vulnerable to both Kardecist merit-across-lifetimes and Tridentine cooperative-merit readings simultaneously.
5. mistério (1:9, 3:3-9, 5:32, 6:19) — inversion of a structure (secret-for-initiates) recurring across three separate live Brazilian frameworks (Kardecism, Candomblé/Umbanda, general esotericism).
6. um novo homem / uma nova humanidade (2:15) — risk of being co-opted as validation for religious syncretism in a culture where syncretism is itself a major, organized phenomenon (Candomblé/Umbanda, Kardecism’s self-presentation).
7. velho homem / novo homem (4:22-24) — direct rival to Kardecism’s “reforma íntima” doctrine of gradual multi-life self-reform of the same enduring spirit.
8. filhos da luz / trevas (5:8) — near-exact taxonomic overlap with Kardecist/Umbanda “espíritos de luz/das trevas” evolutionary categories.
9. andar (2:2, 2:10, 4:1, 4:17, 5:2, 5:8, 5:15) — highest-frequency governing behavioral metaphor in the book; collision with “caminhada espiritual/evolutiva” recurs at every occurrence, not just once.
10. santos (1:1, 1:18, 3:8, 3:18, 5:3, 6:18) — same Critical baseline risk as Romans 1:7, but at six times the frequency; consistency of the fencing note across six chapters is itself a risk if any occurrence is missed.
11. lugares celestiais (1:20, 2:6, 3:10, 6:12) — collision with Kardecist “planos/colônias espirituais” and Umbanda tiered planes; especially acute at 6:12 where it names the location of hostile powers.
12. predestinou / predestinação (1:5, 1:11) — risk of an analogical foreknowledge-of-merit misreading supplied by Kardecist habits of thought, even though the term itself has no direct Portuguese rival.
13. servos, obedecei aos vossos senhores (6:5) — not a lexical ambiguity but a live socio-historical sensitivity given Brazil’s slaveholding past; requires theologian framing, not merely translation choice.
14. lavagem da água pela palavra (5:26) — collision with mainstream Candomblé/Umbanda ritual-cleansing baths; must stay inseparably tied to gospel proclamation.
15. cabeça (1:22, 4:15, 5:23) — lower doctrinal-collision risk than items above, but high real-world pastoral-application risk given contemporary Brazilian gender-relations discourse; ranked last only because the ambiguity is applicational rather than strictly theological-collision in nature.

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Section 5 — Full-Book Chapter Coverage Ledger

Chapter	New gap-analysis content in this document	Status
Ephesians 1	Election/predestination vocabulary gaps (§1.2, §2.1), mystery/pleroma neighborhood (§1.5, §2.2 items 3, 9), heavenly places (§2.2 item 10), principalities/powers first statement (§1.6, §4 item 1), saints frequency risk (§2.2 item 8), redenção/apolytrōsis transliteration decision (§3)	Reviewed — substantial new content
Ephesians 2	Core passage: works/grace/faith antithesis (§1.1, §4 items 3-4), children of wrath by nature, dead-in-sin, one new man/unity (§1.4, §4 item 6), heavenly places/seated-with-Christ compounds (§2.1), andar first occurrences (§4 item 9)	Reviewed — highest-density content, core passage
Ephesians 3	Mystery/revelation vocabulary (§1.5, §4 item 5), fellow heirs and inheritance compounds (§2.1), inner man (noted as fenced against “eu superior” concept, consistent with glossary; no new gap beyond §1.5/§1.2 treatment)	Reviewed — content covered under Sections 1.2, 1.5, 2.1
Ephesians 4	Body/head/unity vocabulary (§1.3), gifts/office vocabulary and denominational register risk (§1.8), old man/new man garment metaphor (§2.1, §4 item 7), grieve the Spirit (fenced consistently with Holy Spirit personhood rule; no new gap category beyond baseline)	Reviewed — substantial new content
Ephesians 5	Filhos da luz/trevas (§4 item 8), filled with the Spirit (§4 item 2, highest-priority), household codes headship (§1.7, §4 item 15), washing of water by the word (§4 item 14), idolatry pastoral-tone note (§2.2 item 13)	Reviewed — highest-density content alongside ch. 2
Ephesians 6	Servants/masters socio-historical sensitivity (§4 item 13), whole armor of God and principalities/powers full statement (§1.6, §4 item 1), armor-piece compound terms (cross-referencing baseline Critical terms, no new lexical gap beyond §1.6 treatment)	Reviewed — substantial new content

No chapter of Ephesians is silently omitted from this analysis; chapters with lighter treatment above (3, 4) are documented as reviewed with their content folded into the relevant cross-cutting sections rather than repeated.

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Summary for Phase 2 Handoff

• Fixed compounds requiring zero variation: see Section 2.1 table — these are locked phrases, not stylistic choices.
• Fenced terms requiring a standing note at every occurrence: the fourteen items in Section 2.2, ranked further in Section 4.
• No new transliterations are introduced by this curriculum. All decisions in Section 3 stay within existing Portuguese Bible-translation vocabulary.
• Single highest-priority item for early theologian sign-off: the principalities/powers cluster (Section 4, item 1), given it is both Critical-risk and the most densely, mainstream-ly occupied semantic neighborhood in the entire Language Package.
• This document feeds directly into Phase 1 Step 2 (translation memory update) and the Ephesians-extended doctrine_risk_registry.json; no doctrine, term, or chapter identified here should be re-derived independently in later steps — cite this document.