Linguistic Gap Analysis
Linguistic Gap Analysis: 2 Timothy (English → Russian)
Scope and Method
This analysis extends the Romans baseline Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) to the seven doctrines assigned to this curriculum, anchored at 2 Timothy 3:14–4:5 but covering the full letter, chapters 1–4, so that no chapter’s load-bearing vocabulary is silently skipped:
- Chapter 1 (1:1–18): calling/grace greeting triad, the Spirit given “not of cowardice,” the gospel and immortality (ἀφθαρσία), Paul’s suffering and refusal to be ashamed, the deposit (παραθήκη) guarded by the Spirit.
- Chapter 2 (2:1–26): entrusting sound teaching to faithful men (2:2), the soldier/farmer/athlete images, the resurrection-already error, rightly handling the word of truth, vessels of honor/dishonor, repentance granted by God to opponents.
- Chapter 3 (3:1–17): the last-days vice catalogue, form vs. power of godliness, Jannes and Jambres typology, Timothy’s Scripture formation from infancy, the God-breathed/sufficiency of Scripture passage (the core passage begins at 3:14).
- Chapter 4 (4:1–22): the solemn charge to preach, the last-days rejection of sound doctrine for myths, Paul’s testimony of finished ministry, the crown of righteousness, personal closing greetings and Paul’s account of desertion and the Lord’s rescue.
Every doctrine below is cross-checked against this full four-chapter span, not only the core passage. Where a chapter contributes no new load-bearing term for a given doctrine, this is noted explicitly in the matrix rather than left an implicit gap.
This document precedes and grounds 08_core_glossary.md; where the two differ in emphasis, this document records the analysis (why a gap exists, what the competing candidate terms were, and why one was chosen), while 08_core_glossary.md records the resulting glossary decision. All final Russian renderings here are consistent with that glossary and with the Romans baseline; no contradiction is introduced.
Part 1: Doctrine Vocabulary Matrix
| Doctrine | Key Passages (full letter) | Available Russian Term(s) | Weaknesses / Gap Analysis | Recommended Strategy |
|---|---|---|---|---|
| Inspiration and Sufficiency of Scripture | 3:14–17 (core); 1:13 (pattern of sound words); 4:2 (preach the word); 2:15 (word of truth) | Писание; священные Писания; богодухновенно; слово Божие | (1) Писание in ordinary Russian usage denotes the Orthodox canon as received through Предание (Holy Tradition), not a stand-alone final authority — the Protestant sola-scriptura implication of 3:16-17 is not native to the term. (2) No single Russian word carries θεόπνευστος’s compound “breathed-out-by-God” force as vividly as the Greek; богодухновенно is a learned/theological register word largely unknown outside catechesis, risking either blank incomprehension or uncritical pass-through without registering its force. (3) ἱερὰ γράμματα (3:15) and γραφή (3:16) risk collapsing into one generic “Библия” if not kept visibly distinct, flattening Paul’s argument-structure (childhood OT exposure → present sufficiency of the whole inspired canon). | Keep богодухновенно as the required Synodal-standard term (no viable substitute exists) but gloss it on first occurrence in expository text with a short appositive (“…богодухновенно, то есть исполнено Духом Божьим, как выдох самого Бога…”). Maintain the two-term distinction священные Писания (3:15, childhood OT) vs. Писание (3:16, the whole inspired canon) rather than merging them. State the sufficiency claim (“man of God complete, equipped for every good work,” 3:17) explicitly against, not silently within, a Scripture-plus-Tradition framework. |
| Perseverance under Suffering | 1:8, 1:12, 1:16 (shame); 2:3, 2:9-10 (soldier, endure suffering); 3:10-12 (Paul’s pattern, persecution as normal for godliness); 4:5-8, 4:16-18 (finished course, the Lord stood by) | страдать (с); переноси страдания/скорби; стыдиться; гонения | (1) Russian Orthodox spirituality possesses an unusually rich, positively-loaded native theology of redemptive suffering (martyrdom, ascetic endurance, historical persecution memory from the Soviet period) — a genuine asset, not a gap, but it creates risk that suffering is received as inherently meritorious or self-justifying rather than as grace-enabled gospel service oriented toward Christ’s future reward (4:8). (2) ἐπαισχύνομαι (“be ashamed,” 1:8/1:12/1:16) — стыдиться is available and accurate but its ordinary secular register (mild personal embarrassment) undersells the specific social cost in view: public identification with a convicted prisoner. | Use стыдиться but reinforce with surrounding text the specific, costly, public nature of the identification at stake (visiting/naming a prisoner, not generalized “feeling bad”). Frame переноси страдания/скорби consistently as suffering for the gospel’s sake, tethered forward to 4:5-8’s reward language, so redemptive-suffering resonance is channeled toward gospel fidelity rather than treated as an independent merit-generating category. |
| Guarding Sound Doctrine | 1:13-14 (pattern of sound words, guard the deposit); 2:2, 2:15-19 (rightly handling, gangrene); 4:3 (last-days rejection of sound doctrine) | здравое учение; хранить/сохранить; залог; право преподающий | (1) No Russian noun preserves ὀρθοτομέω’s literal roadbuilding/surveying image (“cut a straight path”); the established Synodal phrase generalizes to “correctly teaching,” losing the vividness that ties precision-in-doctrine to a concrete visual metaphor. (2) παραθήκη → залог is dominated in contemporary secular Russian by financial/legal senses (security deposit, bail, down payment on an apartment) — a crowded neighborhood that risks a transactional, commercial coloring rather than the sacred, relational trust Paul intends. (3) γάγγραινα’s necrotic-external-wound image is rendered “как рак” (cancer) in the Synodal tradition — a different disease mechanism (internal uncontrolled growth vs. external spreading infection) that is nonetheless an established, recognizable Bible idiom. | Retain здравое учение as required; explicitly surface its dormant medical-metaphor logic (healthy vs. diseased teaching, tied forward to 2:17’s “как рак” image) in expository material so 1:13, 3:16, and 4:3 read as one connected argument rather than three separate occurrences of an adjective. Retain залог per established terminology but require a disambiguating clause in first-use teaching text (“не денежный залог, а священное доверие, вверенное для сохранения и передачи”) to fence off the commercial sense. Supplement право преподающий with the roadbuilding image in exposition rather than replacing the established phrase. |
| Faithful Transmission of the Gospel | 2:2 (core: Paul → Timothy → faithful men → others); 1:12, 1:14 (the deposit); 2:9 (word of God not bound); 4:5 (evangelist) | передай/вверь; верные люди; залог; благовестник | (1) παρατίθημι (“entrust,” 2:2) has multiple plausible Russian renderings (передай, вверь, поручи) with no single dominant Bible-tradition default; this is a genuine choice point, not an established term, requiring an explicit decision rather than default lookup. (2) The doctrine’s underlying model — a fixed, stable body of apostolic content handed down unchanged across four named generational links (Paul, Timothy, faithful men, others) — sits in real tension with an Orthodox Предание (Holy Tradition) framework in which doctrine is understood as a living stream continually carried and interpreted by the Church across councils and patristic consensus, not a static content package. This is a structural theological gap, not merely lexical. | Adopt вверь as primary (covers entrusting for safekeeping, matching παραθήκη’s noun form залог in the same semantic family) with передай as a secondary clarifying gloss where a multi-step chain needs to be visualized. State explicitly in teaching text (not merely implied by word choice) that 2:2 envisions a fixed, checkable apostolic content transmitted intact — this must be taught as a distinctive claim, not assumed as shared common ground with a Предание-shaped reading. |
| The Charge to Preach the Word | 4:1-2 (core: solemn charge, preach); 1:11 (herald); 2:2, 2:24-25 (teaching posture); 4:5 (do the work of an evangelist) | заклинаю; проповедуй; проповедник; благовестник | (1) διαμαρτύρομαι → заклинаю: severe register collision. Modern colloquial Russian has drifted so that заклинать/заклинание is now most readily associated with casting a magic spell or folk incantation (“заклинание ведьмы”), not a solemn covenantal charge sworn before God and Christ as witnesses. This is a live, high-probability misreading, not a marginal risk. (2) κηρύσσω/κῆρυξ → проповедуй/проповедник: legally and culturally loaded. Contemporary Russian law (post-2016 “Yarovaya” amendments) restricts public religious proclamation (“миссионерская деятельность”) outside registered religious premises, and public discourse sometimes frames non-Orthodox evangelistic activity as a suspect foreign import — the same caution already flagged for “mission”/“evangelism” in the Romans baseline extends directly and more sharply here, since 4:2 is an imperative command to Timothy, not background narration. | Retain заклинаю (no better single-word Synodal alternative exists) but mandate a first-use disambiguating gloss identifying it as a solemn legal-covenantal oath-charge before divine witnesses, explicitly distancing it from folk-magic incantation register. Retain проповедуй/проповедник as the doctrinally required rendering of the imperative itself (do not soften to a legally safer paraphrase, since the command’s force must not be diluted), but frame supporting teaching material using the lower-risk благовестник/благовестие register already adopted from the Romans baseline, and note the passage’s contemporary legal sensitivity for teachers preparing application material. |
| Apostasy and False Teachers in the Last Days | 3:1-9 (vice list, form vs. power, Jannes/Jambres); 3:13 (deceivers); 4:3-4 (itching ears, myths) | последние дни; вид благочестия…сила; сластолюбивы более, нежели боголюбивы; обманщики; басни | (1) εὐσέβεια/godliness-form-vs-power (3:5): благочестие risks being heard as generic “religiosity/outward ritual observance,” which could make the form-without-power critique land, unintentionally, as a polemic specifically against Orthodox liturgical/ritual piety rather than the universal warning against any hypocritical religiosity Paul intends. (2) γόητες’s literal “sorcerer/magician” root is lost in the established “обманщики” rendering — a genuine missing-vocabulary gap, since Russian does have live vocabulary for this (экстрасенс, колдун, шарлатан) but none is the Bible-register default and importing one risks anachronistic cultural specificity. (3) κνηθόμενοι τὴν ἀκοήν (“itching ears,” 4:3) — the vivid tactile-sensory idiom is muted in the Synodal “которые льстили бы слуху” (flatterers of hearing), losing the itch/craving image entirely. | Frame the form/power contrast (3:5) explicitly and generally — hypocrisy possible in any tradition, Orthodox, Protestant, or secular — rather than allowing default cultural associations to narrow its target. Retain established обманщики for γόητες/πλάνοι but permit a commentary-level cross-reference to the post-Soviet экстрасенс/folk-healer phenomenon (already flagged in the Romans baseline for “spiritual gifts”) as an illustrative, not translational, aid. Retain the Synodal “льстили бы слуху” for Scripture citation but restore the “itching” sensory vividness in expository paraphrase (“жажда, зуд услышать желаемое”) to strengthen the consumer-religion critique’s rhetorical force. |
| Assurance of Reward | 4:6-8 (core: libation, race finished, crown); 4:1, 4:8 (his appearing, righteous Judge); 4:17-18 (the Lord’s rescue, glory) | я уже становлюсь жертвою; течение (совершил); венец праведности; праведный Судия; явление | (1) στέφανος τῆς δικαιοσύνης → венец праведности: crowded semantic neighborhood. Венец carries strong pre-existing positive resonance in Russian religious/cultural memory from two specific sources — the martyr’s crown (венец мученика) and the Orthodox wedding rite’s ceremonial crowning (венчание) — both of which suggest a crown earned through heroic/ascetic/ritual achievement rather than a crown given by a righteous Judge on the basis of Christ’s own righteousness. This directly parallels the Romans baseline’s “imputed_righteousness” caution and is arguably the single highest lexical risk in this letter. (2) ἀγών/ἀθλέω → подвиг/подвизаться: Russian’s richest available heroic-endurance vocabulary, doctrinally an asset (conveys weight and seriousness well) but also carries strong ascetic-achievement connotations (подвижник, подвижничество, a title for venerated ascetics) that could reframe Paul’s “good fight” as self-earned ascetic merit rather than grace-enabled faithful service now awaiting the Judge’s verdict. | Retain венец праведности as required, but every occurrence in expository material must explicitly tie the crown to Christ’s grace and the righteous Judge’s verdict (4:8), not to the believer’s own merit or ascetic achievement — mirror the Romans baseline’s explicit “apart from works” framing used for justification/imputed righteousness. Retain подвиг/подвизаться (established, vivid, positively resonant) but pair it consistently with grace-language so endurance is read as faithful response to grace already given, never as merit securing its own reward independent of Christ’s righteousness. |
Part 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods
2A. Missing Vocabulary (no adequate single Russian term exists)
These concepts have no single native Russian lexeme that carries the full compound sense of the Greek; a compound phrase, gloss, or paraphrase is structurally required, not merely stylistically preferred.
| Concept | Greek | Gap Description | Required Strategy |
|---|---|---|---|
| God-breathed | θεόπνευστος | No Russian compound directly mirrors “breathed out by God” with equal vividness; богодухновенно is a learned theological neologism-register word, not a living metaphor readers spontaneously visualize. | Retain богодухновенно (established Synodal, no better alternative) + mandatory first-use gloss restoring the breath-image. |
| Rightly handling (the word) | ὀρθοτομέω | No Russian verb preserves the literal “cut straight” surveying/roadbuilding image; the concept of doctrinal precision-as-a-straight-path is entirely absent from the established phrase. | Retain право преподающий (established) + restore the roadbuilding image in exposition, not in Scripture-quotation text. |
| Poured out as a libation | σπένδομαι | Russian has no equivalent ritual-cultic “drink-offering poured out” image in ordinary or Bible-register vocabulary; the Synodal tradition already generalizes to “sacrifice.” | Retain the established generalized phrase for citation; restore the libation image (“последняя капля уже возлитого дара”) only in expository commentary. |
| Itching ears | κνηθόμενοι τὴν ἀκοήν | No equivalent idiom for a physical “itch for hearing” exists in Russian religious register; the Synodal phrase substitutes a flattery-image instead of a craving/itch-image. | Retain Synodal “льстили бы слуху” for citation; supplement with an itch/craving paraphrase in commentary for full rhetorical force. |
| Man of God (functional, non-elite sense) | ἄνθρωπος τοῦ θεοῦ | Russian has the phrase человек Божий but its cultural default is the OT prophetic-office title (Elijah-type figure), not a description this curriculum applies, in principle, to every Scripture-equipped believer. | Retain established phrase + explicit generalizing statement in teaching text (parallel to the “saints” corrective already established in the Romans baseline). |
2B. Crowded Semantic Neighborhoods (multiple competing senses need fencing)
These Russian terms already carry strong, well-established alternative meanings in secular or Orthodox devotional usage that compete with the Pastoral Epistles’ intended sense and must be explicitly fenced off in teaching material.
| Russian Term | Competing Established Sense(s) | Doctrinal Sense Needed Here | Fencing Strategy |
|---|---|---|---|
| залог (the deposit, παραθήκη) | Financial/legal: security deposit, bail, down payment | A sacred, relational trust of gospel truth entrusted for safekeeping and transmission | Explicit disambiguating clause on first use in every document: “не денежный залог, а вверенная драгоценность/истина.” |
| заклинаю (I solemnly charge, διαμαρτύρομαι) | Modern colloquial: casting a magic spell/incantation; also generic impassioned pleading | A solemn, legally-binding charge sworn before divine witnesses | Mandatory disambiguating gloss on first occurrence identifying the covenantal-legal register, explicitly distancing from folk-magic register. |
| венец (crown of righteousness, στέφανος τῆς δικαιοσύνης) | Martyr’s crown (венец мученика); wedding ceremonial crown (венчание) — both suggesting an achievement/ritual-merit framing | A reward given by grace on the basis of Christ’s righteousness, not earned through ascetic/ritual achievement | Every occurrence must be paired explicitly with праведный Судия/благодать language; never presented as a standalone merit-badge. |
| подвиг (the good fight, ἀγών) | Ascetic-heroic achievement (подвижник, подвижничество — a title for venerated ascetics); secular heroic feat | Faithful, grace-enabled gospel endurance under Christ’s authority | Consistently pair with grace-language; frame as response to a calling already received, not self-generated merit. |
| нетление (immortality/incorruption, ἀφθαρσία) | Russian Orthodox popular piety: the incorruptibility of venerated saints’ relics (нетленные мощи) | General resurrection-immortality promised to every believer through the gospel | Explicit generalizing statement paralleling the “saints” corrective already in the Romans baseline; do not let it default to relic-piety. |
| целомудрие (self-control/sound judgment, σωφρονισμός) | Modern Russian: almost exclusively sexual chastity/purity | Disciplined, sober-minded courage in the face of fear/persecution (1:7-8) | Retain with mandatory gloss or supply здравомыслие as an explicit clarifying paraphrase in exposition; flag every occurrence for review. |
| покаяние (repentance, μετάνοια) | Russian Orthodox sacramental Confession (one of the seven Mysteries), a formal ritual act before a priest | An inward, God-granted reorientation of mind that may occur entirely apart from a specific sacramental setting | Name sacramental Confession explicitly if a comparison is needed; do not let покаяние silently absorb the sacramental sense as its default referent. |
| Писание (Scripture, γραφή) | Orthodox canon as received and safeguarded through Предание (Holy Tradition), not a stand-alone final authority | Scripture’s self-sufficient authority for teaching, reproof, correction, training (3:16-17) | State the sufficiency claim explicitly against, not silently within, a Scripture-plus-Tradition framework; do not assume shared premise. |
| благочестие (godliness, εὐσέβεια) | Generic “religiosity”/ritual observance | Reverent, God-oriented living evidenced by transformed conduct, contrasted with mere outward form | Frame the form/power critique (3:5) as universal, not targeted at any one tradition’s outward practices. |
Part 3: Transliteration vs. Paraphrase Decisions
| Term | Greek | Decision | Rationale |
|---|---|---|---|
| Jannes and Jambres | Ἰάννης καὶ Ἰαμβρῆς | Transliterate: Ианний и Иамврий | Proper names with no semantic content to paraphrase; standard Bible-translation practice, low risk. |
| Amen | ἀμήν | Transliterate (retain untranslated): аминь | Fully established liturgical loanword across Orthodox and Protestant Russian usage; paraphrasing (“истинно так”) would break reader expectation with no gain. |
| Evangelist | εὐαγγελιστής | Paraphrase/native-root coinage: благовестник (not transliterated миссионер or евангелист) | Avoids the legally and culturally loaded “миссионер”; благовестник shares the root already approved for “gospel” (Евангелие) and “mission” (благовестие) in the Romans baseline, giving lexical consistency without foreign-loanword friction. |
| God-breathed | θεόπνευστος | Paraphrase via existing Synodal compound, not transliteration: богодухновенно | No Greek-derived loanword exists in Russian religious vocabulary for this term (contrast with, e.g., “апостол” or “Евангелие,” which were transliterated centuries ago); the Synodal tradition already coined a native compound, which must be retained rather than introducing a novel transliteration (“феопневстос”) that no reader would recognize. |
| Messiah / Christ | Χριστός / Μεσσίας | Transliterate (per Romans baseline): Христос (Мессия used only where the messianic-fulfillment sense must be foregrounded) | Already settled in the Romans baseline; no deviation permitted. Consistency across curricula is a hard requirement. |
| Man of God | ἄνθρωπος τοῦ θεοῦ | Paraphrase using existing OT Bible-register phrase: человек Божий | A literal calque already exists and is recognizable; transliteration is not applicable to a descriptive phrase. Risk lies in connotation (elite prophetic office), addressed via explicit generalizing gloss, not via a different translation strategy. |
| Deposit | παραθήκη | Paraphrase using nearest existing legal/relational term: залог | No transliteration option exists for this common Greek noun; paraphrase via залог is required but must be fenced against its commercial-legal default sense (see Part 2B). |
| Crown of righteousness | στέφανος τῆς δικαιοσύνης | Paraphrase using established Bible-register compound: венец праведности | венец is already the settled Synodal word for a victor’s/honorary crown; no transliteration option exists. Risk lies in cultural resonance (martyrdom/wedding crowns), addressed through explicit grace-framing, not a different lexical strategy. |
| Itching ears | κνηθόμενοι τὴν ἀκοήν | Retain established Synodal paraphrase for Scripture citation (“которые льстили бы слуху”); supplement with a closer descriptive paraphrase in commentary only | A literal translation (“зудящие уши”) would be comprehensible but jarring and without established precedent in Russian Bible tradition; better to retain reader-expected phrasing for Scripture text and restore vividness only in surrounding exposition. |
General principle applied: Transliteration is reserved for (a) proper names, (b) terms already transliterated as loanwords centuries ago in the Synodal/Church Slavonic tradition (Евангелие, апостол, Мессия, аминь), and (c) cases with no native semantic equivalent at all. All other concepts — including every headline doctrine term in this curriculum (богодухновенно, залог, здравое учение, венец праведности, покаяние, целомудрие, нетление) — use existing native Russian paraphrase/compound vocabulary already present in the Synodal tradition, fenced by explicit teaching-text disambiguation rather than by introducing new loanwords a general readership would not recognize.
Part 4: Ranked List of Highest-Risk Ambiguities in 2 Timothy
Ranked by combined probability of misreading × doctrinal centrality to this curriculum’s seven assigned doctrines. Tier assignments anticipate and are consistent with the extended doctrine_risk_registry.json to be produced in the next step.
-
θεόπνευστος → богодухновенно (3:16) — Critical. The single-word headline claim of “Inspiration and Sufficiency of Scripture.” Collides directly with the Orthodox Scripture-within-Tradition (Предание) framework in which Scripture’s authority is exercised jointly with councils, patristic consensus, and liturgy, not as a stand-alone sufficient final authority. Every occurrence requires explicit theological framing, not word-level translation alone.
-
στέφανος τῆς δικαιοσύνης → венец праведности (4:8) — Critical. The headline term for “Assurance of Reward.” Double cultural resonance (martyr’s crown, wedding crown) creates a high-probability drift toward reward-as-earned-through-ascetic-or-ritual-achievement, directly paralleling — and compounding — the Romans baseline’s existing “imputed righteousness” caution. Must always appear paired with explicit grace/righteous-Judge framing.
-
μετάνοια → покаяние (2:25) — Critical. Structurally identical collision pattern to “justification” and “sanctification” in the Romans baseline: readers will default to the sacramental-ritual sense (Confession as a Mystery) rather than the NT’s inward, God-granted reorientation of mind, which this passage explicitly attributes to God’s initiative apart from any specified ritual context.
-
παρατίθημι/παραθήκη → передай/вверь/залог (2:2, 1:12, 1:14) — High. The core mechanism of “Faithful Transmission of the Gospel.” A fixed, checkable, multi-generational content-handoff model sits in real tension with a living-Предание model of doctrinal transmission; залог’s dominant commercial/legal sense in everyday Russian compounds the risk with an unrelated secondary misreading (financial deposit).
-
διαμαρτύρομαι → заклинаю (4:1) — High. The introductory verb of “The Charge to Preach the Word.” Modern colloquial collision with folk-magic incantation register is severe and immediate; without a mandatory gloss, the opening of the curriculum’s core imperative risks landing as bizarre or superstitious rather than solemn and binding.
-
κηρύσσω → проповедуй (4:2) — High. Legally and politically live in the contemporary Russian context (missionary-activity law); this is the one ambiguity on this list whose risk is civic/legal rather than purely theological, requiring pastoral sensitivity in application material without softening the imperative itself in the translated text.
-
σωφρονισμός → целомудрие (1:7) — High. Near-certain default misreading toward sexual chastity in ordinary modern usage, obscuring the passage’s actual concern (courage and sound judgment under threat of shame and persecution). High probability of misreading, though contained to a single, more localized verse than items 1-6.
-
ἀφθαρσία → нетление (1:10) — High. Direct collision with relic-veneration piety (нетленные мощи); readers may unconsciously narrow “incorruption” to a devotional feature of a venerated few rather than the general resurrection hope proclaimed to all through the gospel.
-
ἀγών/ἀθλέω → подвиг/подвизаться (4:7, 2:5) — High. Rich, largely positive ascetic-heroic resonance (подвижничество) risks reframing grace-enabled endurance as self-generated merit; lower ranked than items above because the surrounding grace-vocabulary in ch. 1 partially self-corrects the risk if consistently applied.
-
μόρφωσις εὐσεβείας … δύναμις → вид благочестия … сила (3:5) — High/Medium boundary. Central to “Apostasy and False Teachers,” with real risk of the form/power critique being heard as targeted at a specific tradition’s ritual forms rather than a universal warning; ranked below the items above because the passage’s own contrastive structure (form vs. power) does much of the disambiguating work if translated with the parallelism intact.
This analysis must be loaded together with the Romans baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json, and precedes 08_core_glossary.md in the Phase 1 sequence for 2 Timothy. All recommended strategies here are binding inputs to the extended translation memory and doctrine risk registry to be produced in subsequent steps.