Linguistic Gap Analysis: Ezekiel

Portuguese Language Package Extension — Phase 1, Step 8

Baseline authority: This document extends, and must never contradict, the Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md). All established renderings (Senhor, glória, aliança, santo, pecado, justiça, Israel, Davi, reino de Deus, profeta, gentios, Espírito Santo) are reused exactly per baseline convention. This analysis focuses specifically on the linguistic gaps and semantic collisions introduced by Ezekiel’s distinct Hebrew vocabulary and OT genre, building on 08_core_glossary.md and bible_term_registry.json (Ezekiel extension).

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1. Purpose and Scope

Ezekiel poses a different class of translation problem than Romans. Where Romans deals mostly with doctrinal abstractions (grace, justification, salvation) that Portuguese-Catholic and Kardecist-Spiritist vocabulary have already contested, Ezekiel adds:

• A single recurring divine name (YHWH) requiring a fixed typographic convention across ~400+ occurrences and 48 chapters;
• Vivid, embodied prophetic phenomena (visions, trance-like transport, sign-acts, muteness) that sit unusually close to Brazil’s mainstream mediumistic religious practice (Kardecism, Umbanda, Candomblé);
• A Hebrew anthropological vocabulary (nephesh, ruach) with no clean one-to-one Portuguese lexeme;
• The single most acute Critical-risk passage in the entire two-curriculum pipeline: Ezekiel 37:1-14, the valley of dry bones, translated into the language of the country with the world’s largest self-identified Spiritist population, whose foundational doctrine (reincarnation) is the nearest conceptual neighbor to — and direct rival of — this text’s own claim.

This analysis proceeds in four parts: (1) a doctrine-by-doctrine vocabulary matrix; (2) true missing-vocabulary gaps vs. crowded semantic neighborhoods requiring fencing; (3) transliteration vs. paraphrase decisions; (4) a ranked list of the book’s highest-risk ambiguities. A full-book chapter coverage checklist closes the document per the PRD Phase 1 full-coverage mandate.

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2. Doctrine Vocabulary Matrix

Doctrine	Primary Chapters	Available Portuguese Terms	Weaknesses / Gaps Identified	Recommended Strategy
The Glory and Sovereignty of God	1, 3, 8-11, 20, 36, 38-39, 43-44, 48	glória (baseline reuse); SENHOR; Senhor DEUS; “e sabereis/saberão que eu sou o SENHOR” (recognition formula)	(a) Portuguese “glória” carries no trace of kavod’s root sense of physical “weightiness/heaviness” — the term is available but semantically thinner than the Hebrew. (b) Ezekiel 1’s wheel-and-fire throne vision has been actively absorbed into Vale do Amanhecer’s UFO-contact mythology, a home-grown Brazilian syncretism unique to this curriculum. (c) 400+ occurrences of YHWH and 217 of the compound Adonai-YHWH title demand typographic, not merely lexical, discipline — Portuguese has no native small-caps liturgical tradition outside the Almeida OT convention itself.	Fix SENHOR (small caps) for YHWH alone and Senhor DEUS for the Adonai-YHWH compound with zero exceptions across all 48 chapters. Require a standing translator’s note at Ezekiel 1 and again at 8-11/43 explicitly rejecting extraterrestrial/UFO readings of the throne-chariot vision. Enforce the recognition formula as a fixed phrase (see §4, “crowded neighborhoods” and §5 ranked risks).
Individual Responsibility for Sin (Ezekiel 18)	3, 14, 18, 33	a pessoa / a alma (nephesh); pecado (baseline reuse); justiça/justo (baseline reuse); converter-se/arrepender-se (shuv); vigia (tzofeh)	(a) Portuguese “alma” alone imports a Greek-style separable-immortal-soul connotation the Hebrew nephesh (the whole living person) does not carry, and this connotation runs directly parallel to Kardecism’s own doctrine of the alma as a discrete, reincarnating entity — the opposite risk direction from the Catholic-heritage “infused merit” risk the baseline documents for Romans. (b) There is no ready Portuguese equivalent for the chapter’s rhetorical insistence on accountability within a single lifetime, now — this must be built through explicit teaching notes rather than found in a single lexeme.	Use “a pessoa” as the default rendering of nephesh in Ezekiel 18, reserving “alma” only where required by established Almeida phrasing, always with a contextual gloss. Require an explicit, standing anti-reincarnation translator’s note at every occurrence of Ezekiel 18’s “a pessoa que pecar, essa morrerá” formula and at ch. 33. Render shuv with the effective, one-life-only verbs “converter-se”/“arrepender-se,” never with language suggesting a process resolved gradually or across future lives.
The New Heart and New Spirit	11:19 (seed), 36:26-27 (full statement), 37	coração novo e espírito novo; o meu Espírito (ruchi); Espírito Santo (baseline canonical bridge, teaching-note only)	(a) “Espírito” alone is one of the most heavily contested words in Brazilian religious vocabulary — Kardecism’s espíritos, Umbanda/Candomblé’s incorporated espíritos and guias, and folk usage of “força espiritual” all compete for the same lexeme. (b) The Hebrew’s unilateral-gift theology (God removes a heart of stone and gives a heart of flesh) has no natural Portuguese idiom distinguishing it from a generic self-improvement register (“renovar-se,” “evoluir espiritualmente”) that is, in fact, Kardecism’s own preferred vocabulary for gradual moral advance.	Render as the fixed compound “coração novo e espírito novo,” never split or paraphrased loosely as “uma vida nova” or “uma transformação espiritual,” both of which would drift toward the competing self-improvement register. Pair every occurrence of ruchi (“o meu Espírito,” 36:27; 37:14) with a teaching note anchoring it to the baseline’s Espírito Santo doctrine while flagging the OT grammatical form is distinct from, though continuous with, the NT title.
Judgment on Jerusalem and the Nations	4-9, 12, 14, 16, 20-25, 26-28, 29-32, 35, 38-39, 44	ídolos (gillulim); abominação (to’evah); prostituição/infidelidade (zenunim/taznut); sangue derramado/culpa de sangue (damim); orgulho/soberba de coração; monstro/dragão (tannin); Gogue/Magogue; estatutos e preceitos	(a) Portuguese “ídolos” is theologically and emotionally neutral; it entirely loses the Hebrew root’s deliberately scatological insult (“dung pellets”), a genuine untranslatable-register gap. (b) “Prostituição” risks moralistic misreading if not fenced with the covenant-fidelity framing, since the graphic marital-betrayal imagery in chs. 16 and 23 can visually dominate a popular teaching setting and eclipse its covenant-theology point. (c) Tyre’s king-of-Tyre oracle (ch. 28) uses Eden/cherub imagery that Christian tradition has often over-read as a literal Satan-fall narrative — a genre-register gap between ANE royal court rhetoric and later Christian typology.	Retain “ídolos” as the standard rendering (no natural Portuguese equivalent recovers the register loss) but add a translator’s note at first occurrence (ch. 6) naming the term’s contemptuous Hebrew connotation. Fence “prostituição/infidelidade” with mandatory covenant-metaphor framing at every occurrence in chs. 16 and 23. Frame ch. 28’s Eden/cherub imagery with a dual-register note: primary historical referent (king of Tyre) plus secondary typological resonance, avoiding both over-literalization and dismissal.
Restoration and the Valley of Dry Bones	16:60, 34, 36, 37, 47	ossos secos (dry bones); pastor (ro’eh); Davi (baseline reuse); aliança eterna/aliança de paz; reino de Deus (baseline conceptual bridge); o rio/as águas	(a) “Ossos secos” is lexically simple but sits directly beside Brazil’s most consequential doctrinal collision: reincarnation. There is no Portuguese idiom that automatically signals “one-time, definitive, same-body return” versus “repeated entry into new bodies” — this distinction exists only in the surrounding teaching apparatus, not in the vocabulary itself. (b) “Pastor” is the standard, unavoidable Portuguese rendering of ro’eh, but it is simultaneously the everyday title of a Brazilian Evangelical/Pentecostal clergy office, creating an anachronistic-flattening risk unrelated to Spiritism.	Treat Ezekiel 37:1-14 as the single highest-priority passage in the entire Language Package: require a standing, non-optional translator’s/teaching note at every occurrence distinguishing the “same people, same bodies, one definitive act” reading from “different bodies, repeated cycle” reincarnation. Render ro’eh as “pastor” (no viable alternative) but require an explicit royal/messianic-metaphor framing note distinguishing it from the contemporary clergy title at every occurrence in chs. 34 and 37.
God’s Presence Departing and Returning	8-11, 24, 40-43, 48	a glória do SENHOR (fixed phrase); santuário (miqdash); a mão do SENHOR; O SENHOR está ali	(a) The departure sequence (8-11) and return sequence (43) must use identical Portuguese phrasing for “a glória do SENHOR” to preserve a literary arc that is otherwise invisible in translation if paraphrased for stylistic variety — this is a structural, not merely lexical, gap. (b) “A mão do SENHOR,” describing the prophet’s ecstatic, involuntary transport and immobility, sits unusually close to Kardecist/Umbanda mediumistic trance and incorporação vocabulary — both mainstream, organized Brazilian religious frameworks, not fringe folk belief.	Lock “a glória do SENHOR” as an invariant phrase across all departure and return occurrences (8:4; 9:3; 10:4,18-19; 11:22-23; 43:2-5). Require a standing translator’s note at every occurrence of “a mão do SENHOR” (1:3; 3:14,22; 8:1; 33:22; 37:1; 40:1) distinguishing this as a sovereign, one-directional divine initiative upon a chosen prophet, never a technique of mediumship or spirit-incorporation available to any practitioner.
The Vision of the New Temple	37, 40-48	santuário; santo (graded-holiness sense); príncipe (nasi); o rio/as águas; estatutos e preceitos	(a) Portuguese “santo” is lexically singular but must carry Ezekiel’s structured, concentric, graded-holiness architecture (outer court → inner court → holy place → most holy place) — a spatial-theological concept for which Portuguese has no compact single term, requiring architectural/diagrammatic teaching support rather than vocabulary alone. (b) “Príncipe” versus “rei” is a genuine and useful Portuguese lexical distinction that maps cleanly onto the Hebrew nasi/melek contrast — a rare case of no gap.	Reuse baseline “santo” but supplement with explicit graded-zone teaching diagrams/notes at chs. 40-46, since the term alone cannot carry the spatial theology. Maintain “príncipe” (never “rei”) throughout chs. 34, 37, 44-46 to preserve the deliberate humbler-office signal; this is a low-risk, well-supported rendering.

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3. Missing Vocabulary vs. Crowded Semantic Neighborhoods

3.1 True Missing-Vocabulary Gaps

(Cases where Portuguese simply lacks a lexeme covering the Hebrew semantic range — the problem is absence, not competition.)

Hebrew Concept	Nature of the Gap	Resolution Adopted
ruach (wind/breath/Spirit)	One Hebrew word, three Portuguese lexemes (vento, fôlego, espírito) with no overlap; the deliberate wordplay of 37:9-10 is structurally untranslatable in a single pass.	Contextual, lexeme-by-lexeme translation plus a mandatory translator’s note at 37:9-10 naming and explaining the underlying wordplay so it is taught explicitly rather than silently lost.
nephesh (holistic living person)	Portuguese “alma” imports Greek/Kardecist dualism (a separable, reincarnating soul-entity) the Hebrew term does not intend; “pessoa” is closer but loses some of the term’s vitalistic resonance (“living being,” “breathing creature”).	Default to “a pessoa” in Ezekiel 18/33; use “alma” only where idiom requires it, always glossed.
Adonai-YHWH compound title	No single Portuguese word renders a compound of a generic sovereignty title plus the covenant name; English’s small-caps “Lord GOD” convention has no automatic Portuguese analogue.	Compound rendering “Senhor DEUS,” matching the English convention’s visual logic rather than inventing a new Portuguese term.
gillulim (contemptuous “dung-pellet” idol-polemic)	Portuguese “ídolos” is the only viable rendering but is emotionally neutral; the Hebrew’s deliberate insult has no Portuguese lexical equivalent.	Retain “ídolos”; supply a one-time translator’s note at first occurrence naming the lost connotation, rather than attempting an artificial pejorative neologism that would sound foreign to Portuguese ears.
Generic term for a “prophetic sign-act” genre	English “sign-act” is itself a scholarly shorthand; Portuguese has no equivalent single noun.	Compound descriptive rendering “sinal / ato profético simbólico,” used consistently as the fixed technical phrase across chs. 4, 5, 12, 24, 37.

3.2 Crowded Semantic Neighborhoods Requiring Fencing

(Cases where Portuguese vocabulary exists but is already heavily occupied by rival Brazilian religious systems — the problem is competition, not absence. “Fencing” = mandatory translator/teaching notes establishing a hard semantic boundary at every occurrence, per baseline precedent for “encarnação” and “santos.”)

Portuguese Term	Occupying Rival Framework(s)	Fencing Requirement
glória	Vale do Amanhecer UFO-contact mythology (reinterpreting Ezekiel 1’s throne-chariot vision)	Standing note at ch. 1 and chs. 8-11/43: theophany of the one Creator, not extraterrestrial visitation.
espírito / o meu Espírito	Kardecist spirit doctrine; Umbanda/Candomblé incorporated espíritos and guias; Vale do Amanhecer channelable entities	Standing note wherever ruach/ruchi appears in a divine or personal sense: personal, purposive divine action, never impersonal force or channelable entity.
a mão do SENHOR	Kardecist/Umbanda mediumistic trance and incorporação	Standing note at all six occurrences: sovereign, one-directional divine initiative, not a repeatable mediumistic technique.
ossos secos / ressurreição-adjacent restoration language	Kardecist reincarnation (Brazil’s largest religious minority framework)	Mandatory standing note at every occurrence of Ezek. 37:1-14: same people, same bodies, one definitive act — explicitly not a repeating cycle into new, unrelated bodies.
alma	Kardecist/Greek dualist immortal-soul doctrine	Prefer “a pessoa”; gloss “alma” wherever used.
profeta / profetizar	Kardecist mediumship and psicografia (spirit-dictated texts)	Standing note distinguishing Ezekiel’s divinely initiated, unrepeatable prophetic office from ongoing mediumistic “revelation.”
vigia (watchman)	Jehovah’s Witnesses’ A Sentinela (if “sentinela” were used instead)	Resolved by lexical substitution (see §4) rather than a note — “vigia” avoids the collision at the word-choice level.
pastor	Contemporary Brazilian Evangelical/Pentecostal clergy title	Standing note at chs. 34, 37: royal/messianic metaphor for God and the promised Davidic king, not the modern ministerial office.
sinal / ato profético simbólico	Umbanda ritual practice (despachos, offerings)	Standing note: one-time, divinely commanded illustrative acts tied to specific historical prophecy, not repeatable ritual technique.
marca / sinal na testa	Folk-Catholic and Afro-Brazilian protective talismans (patuás, figas)	Standing note at ch. 9: God’s sovereign act of election tied to genuine grief over sin, not a self-procured protective amulet.
coração novo e espírito novo	Kardecist gradual self-purification / “evolução espiritual” self-help register	Fixed compound phrase, never paraphrased loosely; standing note: God’s unilateral gift, not a program of self-improvement across one or many lives.
estatutos e preceitos / lei	Generic cosmic/karmic “lei de causa e efeito” (Kardecism), already flagged in the baseline for Romans’ “law” entry	Extend baseline note: these are the LORD’s specific covenant stipulations to a specific covenant people, not a universal impersonal moral order.
santos (corporate sense, where it recurs in Ezekiel’s holiness vocabulary in relation to the people)	Popular Catholic veneration of canonized figures (baseline-documented Critical risk)	Reuse the baseline’s existing fencing requirement without modification.

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4. Transliteration vs. Paraphrase Decisions

Item	Decision	Rationale
YHWH (Tetragrammaton)	Convention, not transliteration: render as SENHOR (small caps), following Almeida OT precedent	A phonetic transliteration (“Iavé”/“Jeová”) would (a) break with the entire established Lusophone Bible tradition this Language Package is anchored to, and (b) risk a direct denominational collision with Jehovah’s Witnesses’ “Jeová,” a name strongly associated with that group in Brazilian religious culture.
Adonai YHWH	Compound rendering, not transliteration: “Senhor DEUS”	Mirrors the English “Lord GOD” small-caps logic; transliterating “Adonai” as a foreign loanword would be unintelligible to the target audience and has no precedent in Lusophone Bible tradition.
Gog / Magog	Transliteration: “Gogue” / “Magogue”	Established Portuguese Bible-translation convention for these proper names; no paraphrase is possible or needed for a proper noun.
Cherubim (keruvim)	Transliteration: “querubins”	Long-established loanword in Portuguese Christian vocabulary; paraphrasing as “seres celestiais” would lose the specific term’s recognizability and its tie to Genesis 3 and Exodus 25.
ruach	Paraphrase (contextual translation), not transliteration	Transliterating “ruach” itself would be meaningless to a general Brazilian readership; the wordplay is better served by explicit teaching notes around the necessary three-way paraphrase (vento/fôlego/espírito) than by importing an unglossed Hebrew loanword.
nephesh	Paraphrase, not transliteration	Same logic as ruach: an untransliterated Hebrew loanword would carry no meaning; contextual “a pessoa/a alma” with glosses is more pastorally usable.
tav (mark) / ot (sign)	Paraphrase, not transliteration	These are common nouns describing recognizable acts/objects; Portuguese descriptive phrases (“marca/sinal na testa”; “sinal/ato profético simbólico”) communicate directly without requiring readers to learn Hebrew vocabulary.
nasi (prince)	Translation (“príncipe”), not transliteration	Portuguese already possesses the exact needed distinction from “rei” (king); transliteration would add no clarity and only obscurity.
tzofeh (watchman)	Translation (“vigia”), not transliteration, and deliberately not the more literal “sentinela”	A literal cognate-adjacent translation (“sentinela”) exists but was rejected specifically because of its strong denominational association with Jehovah’s Witnesses’ “A Sentinela” in Brazilian religious culture; “vigia” preserves full meaning without the collision.
Place names (Quebar, Tel-Abibe, etc.)	Transliteration per established Almeida conventions	Standard practice for all OT proper geographic nouns; no doctrinal content at stake.
”Son of man” (ben-adam)	Translation (“filho do homem”), not transliteration	A literal, transparent Portuguese rendering communicates the intended “mortal human being” sense directly; transliteration is neither possible (it is a common phrase, not a proper name) nor desirable.

General principle governing all decisions above: transliteration is reserved for proper nouns and long-established loanwords with no live doctrinal ambiguity (Gogue, Magogue, querubins, place names); every common-noun theological term is translated/paraphrased with explicit fencing notes, because an unglossed Hebrew loanword in a Brazilian teaching context would either communicate nothing or — worse — invite readers to supply meaning from the nearest available cultural framework (Kardecism, Umbanda, folk Catholicism), which is precisely the risk this Language Package exists to prevent.

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5. Ranked List of Highest-Risk Ambiguities

Ranked by combined weight of (a) doctrinal centrality to the curriculum’s seven named doctrines, (b) frequency/structural importance in the book, and (c) severity and mainstream reach of the competing Brazilian cultural-religious framework.

1. Ezekiel 37:1-14, “dry bones” vs. reincarnation (Critical) — the curriculum’s core passage translated for the country with the world’s largest self-identified Spiritist population; a single unglossed occurrence could be read as compatible with, rather than a direct refutation of, reincarnation doctrine.
2. Nephesh / “a pessoa que pecar, essa morrerá” (Ezekiel 18) vs. karmic/reincarnation-distributed accountability (Critical) — the book’s second core doctrinal argument (individual responsibility in one lifetime) sits in direct tension with the same Spiritist framework as #1.
3. YHWH / SENHOR typographic consistency across ~400+ occurrences and 48 chapters (Critical) — a single silent lapse (e.g., reverting to lowercase “senhor” or generic “Deus”) anywhere in the book would quietly erode the cumulative rhetorical weight the doctrine of God’s sovereignty depends on.
4. Glória (Ezekiel 1 throne vision) vs. Vale do Amanhecer UFO-contact reinterpretation (Critical) — a distinctly Brazilian syncretistic movement with an active, organized reading of this exact chapter as extraterrestrial encounter.
5. Ruach wordplay at 37:9-10 (wind/breath/Spirit) vs. impersonal Kardecist/Umbanda “energia”/“força vital” (Critical) — the passage’s rhetorical climax depends on recognizing all three senses as one divine action; collapse into an impersonal force term would be a doctrinal, not merely stylistic, failure.
6. “A mão do SENHOR” (hand of the LORD) vs. Kardecist/Umbanda mediumistic trance and incorporação (High) — recurs at six structurally important junctures (1:3; 3:14,22; 8:1; 33:22; 37:1; 40:1), each marking a major narrative transition; misreading any one as mediumship undermines the book’s claim to unique, sovereign revelation.
7. “O meu Espírito” (my Spirit, 36:27; 37:14; 39:29) vs. channelable spirit-entities/guias (Critical) — the theological hinge connecting the New Heart and New Spirit doctrine to the baseline’s Espírito Santo doctrine; a weak rendering here disconnects Ezekiel from the whole-Bible pneumatology the wider curriculum depends on.
8. “Coração novo e espírito novo” (36:26) vs. Kardecist gradual self-purification/“evolução espiritual” (Critical) — God’s unilateral gift is the doctrine’s entire point; any drift toward self-improvement register concedes the argument to the rival framework by vocabulary alone.
9. Recognition formula (“e sabereis/saberão que eu sou o SENHOR”) consistency across 70+ occurrences (Critical) — the single most repeated sentence in the book; stylistic variation for variety’s sake would be a structural, not cosmetic, loss to the doctrine of God’s self-vindicating sovereignty.
10. “Pastor”/David-shepherd language (chs. 34, 37) vs. contemporary Evangelical clergy-title flattening (High) — risks converting a messianic-hope passage into an unremarkable reference to “a pastor,” losing its Christological trajectory.
11. “Vigia” (watchman) vs. “sentinela”/Jehovah’s Witnesses association (High) — an avoidable collision resolved at the lexical-choice level, but requiring disciplined consistency so a later translator or reviewer does not “correct” it back to the more literal-sounding “sentinela.”
12. Sign-acts (sinal/ato profético simbólico) vs. Umbanda ritual practice (despachos) (Medium-High) — vivid, physically enacted prophecies risk being read as efficacious ritual technique rather than one-time illustrative divine communication.
13. Mark on the forehead (ch. 9) vs. patuás/figas protective talismans (Medium-High) — a protective mark motif in a culture with mainstream folk-protective-object practice.
14. “Ídolos” (gillulim) — lost polemical register plus proximity to Candomblé/Umbanda image veneration (High) — a genuine untranslatable-connotation gap compounded by contemporary religious sensitivity.
15. “Profeta/profetizar” vs. Kardecist psicografia (High) — Ezekiel’s ecstatic experiential register (trance, muteness, transport) makes this collision more practically live here than the baseline’s general Low rating for the term in Romans’ more discursive context.

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6. Full-Book Coverage Checklist

Every chapter of Ezekiel has been reviewed for this gap analysis. Chapters not separately tabulated above contributed no new vocabulary items beyond those already covered and are explicitly logged as reviewed here, per the full-coverage mandate.

Chapters	Status
1	Covered — Glory/Sovereignty (§2, §5 #4)
2	Reviewed — introduces “filho do homem” (son of man), fully covered in 08_core_glossary.md #6 and bible_term_registry.json; no additional gap beyond the Christological-title fencing already required.
3	Covered — watchman, hand of the LORD (§2, §3, §5 #6, #11)
4–5	Covered — sign-acts, abomination (§2, §3)
6	Covered — idols (§2, §3, §5 #14)
7	Reviewed — “day of doom” judgment oracle; vocabulary already covered under Judgment doctrine (abominação, ídolos register); no new gap.
8–11	Covered — glory departing, mark on forehead, cherubim, new heart seed form (§2, §3, §5)
12	Covered — sign-act, prince (§2, §3)
13	Reviewed — false prophets oracle; no new lexical gap beyond “profeta/profetizar” already logged (§5 #15); note for teaching: false prophecy contrasted with Ezekiel’s true, involuntary “hand of the LORD” experience.
14	Covered — idols; individual righteousness (Noah/Daniel/Job) ties directly into Individual Responsibility doctrine (§2).
15	Reviewed — vine allegory (Jerusalem as useless wood); purely metaphorical judgment oracle, no new terminology beyond already-logged Judgment vocabulary.
16	Covered — harlotry/covenant unfaithfulness, everlasting covenant (§2, §3)
17	Reviewed — eagle/vine allegory of Davidic kingship; anticipates ch. 34/37 shepherd-king language already logged; no independent new term.
18	Covered — CORE Individual Responsibility passage (§2, §5 #2)
19	Reviewed — lament for the princes of Israel; no new terminology beyond “príncipe” already logged.
20	Covered — statutes and ordinances, idols, holy name (§2, §3)
21	Reviewed — sword of judgment oracle; standard judgment vocabulary already logged, no new gap.
22	Covered — bloodguilt, abominations (§2, §3)
23	Covered — harlotry (Oholah/Oholibah) (§2, §3)
24	Covered — sign-act (wife’s death), sanctuary profaned, ties to Presence Departing doctrine (§2)
25	Covered — nations judgment oracles begin (§2)
26–28	Covered — Tyre oracles, pride/heart-lifted-up, cherub imagery (§2, §3)
29–32	Covered — Egypt oracles, dragon/sea monster (§2, §3)
33	Covered — watchman renewed, individual responsibility restated (§2, §5 #2, #11)
34	Covered — shepherd, David, kingdom-restoration bridge (§2, §5 #10)
35	Reviewed — Edom judgment oracle; standard Judgment-on-Nations vocabulary already logged, no new gap.
36	Covered — new heart and new spirit fully stated, land restoration (§2, §5 #7, #8)
37	Covered — CORE passage: dry bones, one nation/one king (§2, §5 #1, #5, #7)
38–39	Covered — Gog and Magog, eschatological nations judgment (§2, §4)
40–42	Covered — temple architecture/graded holiness (§2)
43	Covered — glory returns (§2, §5 #9 via recognition-formula continuity)
44	Covered — graded holiness, prince, priestly regulations (§2)
45–46	Reviewed — offerings, prince’s ceremonial duties, feast regulations; vocabulary already covered under “príncipe,” “estatutos e preceitos,” “santo” (graded-holiness sense); no independent new term.
47	Covered — river of life (§2)
48	Covered — land division, “O SENHOR está ali” capstone (§2, §3)

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7. Summary Recommendations for Phase 2

1. Add all fourteen new Critical/High-risk terms identified in 08_core_glossary.md §“Summary of New Additions” to translation_memory.json, incrementing its version number, before any Ezekiel segment is processed.
2. Extend the baseline’s 12_ai_translation_requirements.md FORBIDDEN SUBSTITUTIONS list with: “Dry bones/restoration language: NEVER frame Ezekiel 37 as compatible with reincarnation”; “Hand of the LORD: NEVER equate with mediumistic trance or incorporação”; “Watchman: NEVER use ‘sentinela.’”
3. Require the standing translator’s notes identified in §3.2 (“fencing” requirements) to travel with every occurrence of the listed terms into Phase 2 segment translation, not merely as a one-time glossary annotation.
4. Treat Ezekiel 37:1-14 and Ezekiel 18 with the same non-negotiable consistency discipline the baseline applies to Romans 1:16-17, 8:28, and 10:9-10 — both are core, repeatedly cross-referenced passages whose Portuguese rendering must be verbatim-stable across every document in the wider curriculum.

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This analysis extends, and must be read alongside, 08_core_glossary.md, bible_term_registry.json (Ezekiel extension), and the baseline Romans Language Package. See 07_semantic_analysis.md for full verse-by-verse argumentation supporting the risk assignments summarized here.