Linguistic Gap Analysis
Linguistic Gap Analysis: 2 Chronicles
English → Spanish | Doctrine Vocabulary Matrix, Semantic Crowding, Transliteration Decisions, Ranked Ambiguity Risks
Curriculum: 2 Chronicles
Core passage: 2 Chronicles 7:11-22
Destination language: Spanish
Generated: Phase 1, Step 8
Precedes and informs: analysis/07_semantic_analysis.md, analysis/08_core_glossary.md
Authority: Baseline Romans translation_memory.json and bible_term_registry.json (spanish) — this analysis extends but never contradicts those artifacts.
0. Method and Scope
This analysis surveys the entire book of 2 Chronicles (chs. 1–36) to identify, for each of the six curriculum doctrines, where standard theological Spanish (the Reina-Valera-anchored register this Language Package already commits to) has:
- ready, unambiguous vocabulary (low gap risk),
- available but doctrinally crowded vocabulary — a Spanish word exists but is already carrying heavy freight from Catholic sacramental tradition, folk religion, or the NT baseline itself, creating collision risk that must be fenced with glosses and teaching notes,
- no ready single-word vocabulary — a genuine lexical gap requiring compound phrase, paraphrase, or transliteration.
Findings here were used to derive the per-term risk tiers and proposed renderings recorded in 08_core_glossary.md and assets/bible_term_registry.json. Where this document and those artifacts overlap, the renderings are identical by design — this document supplies the reasoning, not a competing set of choices.
Full-book chapter coverage confirmation: every chapter 1–36 was reviewed for vocabulary load. Chapters contributing no new terminology beyond items already treated below are explicitly listed as reviewed in §5.
1. Doctrine Vocabulary Matrix
1.1 Temple Worship and God’s Presence
| Dimension | Content |
|---|---|
| Available Spanish terms | casa de Jehová / templo; gloria; nube; el Lugar Santísimo; velo; altar; arca del pacto; sacerdote; levita; sacrificio; holocausto; incienso; consagrar; purificar/limpiar |
| Weaknesses | (1) “Templo” alone loses the covenantal “casa de Jehová” idiom weight found at dedication scenes. (2) “Gloria” and “nube” are lexically solid (reused from baseline) but Spanish has no single word distinguishing shekinah-style manifest presence from ordinary radiance/weather; must be fenced by context, not vocabulary. (3) “Sacerdote,” “sacrificio,” and “holocausto” are all live pressure points in Spanish because centuries of Reformation-Trent polemic (already flagged in the baseline for gracia, justificación, justicia imputada) attached themselves to exactly these three words in debates over the Mass and priestly mediation. (4) “Consagrar” and “purificar” both share a holiness root with baseline “santificación” but apply here to buildings/objects, not persons — risk of collapsing distinct categories. |
| Recommended strategy | Keep all baseline-shared terms (gloria, pacto, santo) locked exactly as recorded. For sacerdote/sacrificio/holocausto/incienso, translate the OT cultic vocabulary plainly and let typological teaching notes (not the base translation itself) carry the connection to Christ’s fulfillment — do not import anti-sacramental or anti-clerical polemic into the translated text. For consagrar/purificar, add a standing glossary note distinguishing “consecration of place/object” from “sanctification of persons” (santificación). |
1.2 Conditional Blessing and National Repentance (2 Chronicles 7:14)
| Dimension | Content |
|---|---|
| Available Spanish terms | humillarse; orar; buscar su rostro; convertirse/volverse (de); malos caminos; oír; perdonar; sanar; buscar (a Jehová) |
| Weaknesses | (1) “Convertirse” is the single highest lexical risk in the whole curriculum: in Catholic popular usage it defaults to a one-time formal rite of passage (catechetical conversion, confirmation-adjacent life event), while shub in 7:14 is a repeatable covenantal act performed by an already-covenant people, king after king. (2) “Perdonar” risks being read against the grid of sacramental confession/absolution (a repeatable ritual act mediated by a priest) rather than God’s direct covenantal pardon. (3) “Buscar su rostro” sits close to folk-divination “seeking guidance” idiom active in curanderismo contexts. (4) “Sanar” risks import from the charismatic individual-healing expectation and from curanderismo healing practice. |
| Recommended strategy | Fix convertirse/volverse (de) as a single, invariant rendering for shub at every occurrence (positive and negative sense) and attach a standing translator’s note distinguishing it from a one-time rite. Render perdonar with an explicit note that this is direct divine pardon of the covenant nation, not a claim about, nor an argument against, any later sacramental practice. Render buscar su rostro and sanar with notes ruling out mediating intermediaries and individual-healing expectations respectively. |
1.3 Faithful and Unfaithful Kings
| Dimension | Content |
|---|---|
| Available Spanish terms | malo/recto delante de los ojos de Jehová; andar delante de; confiar; juicio/justicia; ungir; espíritu (de mentira); esforzarse y ser valiente |
| Weaknesses | (1) The regnal formula itself is not ambiguous lexically but is structurally fragile: roughly twenty recurrences across sixteen chapters must be rendered identically or the book’s deliberate editorial pattern collapses. (2) “Justicia” for mishpat (judicial justice, ch. 19) sits directly next to the baseline’s Critical-risk reservation of “justicia” for dikaiosynē (forensic righteousness); the same Spanish word now carries two theologically distinct loads within one curriculum family. (3) “Ungir” is etymologically one step from “Mesías” (already Critical in the baseline) — a human king’s anointing must never blur into messianic fulfillment language. (4) “Espíritu de mentira” (ch. 18) uses the same head noun as “Espíritu Santo.” |
| Recommended strategy | Treat the regnal formula as a fixed liturgical-style refrain, never re-translated ad hoc. Add a mandatory clarifying gloss wherever mishpat-justicia and dikaiosynē-justicia could appear in the same lesson. Never render “ungir” alone without contextual anchoring to the named human king; never let “espíritu” stand unqualified when referring to the lying spirit. |
1.4 Reform under Hezekiah and Josiah
| Dimension | Content |
|---|---|
| Available Spanish terms | libro de la ley; Pascua; diezmo; purificar/limpiar; lugar alto; Asera |
| Weaknesses | (1) “Pascua” is this curriculum’s single most acute Spanish-specific collision: unlike English (Passover vs. Easter as two distinct words), everyday Spanish “Pascua” defaults to the Resurrection feast. This did not exist as a risk category in the Romans baseline at all — it is new to 2 Chronicles. (2) “Lugar alto” requires chronological nuance (tolerated pre-temple vs. condemned post-temple) that the phrase itself does not encode. (3) “Libro de la ley” intersects with the baseline’s Medium-risk inspiration_of_scripture doctrine but is elevated here because the narrative makes Scripture’s rediscovery the causal engine of national reform — a stronger doctrinal load than the baseline anticipated. |
| Recommended strategy | Mandatory disambiguating gloss at every occurrence of “Pascua” in this curriculum (e.g., “la Pascua [fiesta de la liberación de Egipto, no la Pascua de Resurrección]”). Teach “lugar alto” with an explicit chronological marker each time (pre- vs. post-temple). Elevate “libro de la ley” occurrences to theologian-adjacent review given the doctrinal weight the narrative places on it. |
1.5 The Exile as Covenant Consequence
| Dimension | Content |
|---|---|
| Available Spanish terms | cautiverio/destierro/exilio; cautividad; arrancar; echar de mi presencia; la tierra reposó; dioses ajenos/otros dioses; abandonar/dejar |
| Weaknesses | (1) No single Spanish word is missing here — the gap is not lexical but interpretive: “exilio/cautiverio” in Latin American and Iberian contexts carries live historical resonance (conquest, forced displacement, modern migration) that risks either flattening the text’s specific covenantal causation or over-politicizing it if handled carelessly. (2) “Dioses ajenos/otros dioses” sits in one of the most historically loaded neighborhoods in all of Spanish Christian discourse — the Reformation-era polemic against image veneration. (3) “Hizo pasar por fuego” (child sacrifice euphemism) has a plain, direct Spanish equivalent but requires pastoral framing given its severity. |
| Recommended strategy | Render exile vocabulary plainly and consistently, but include a teaching note (not embedded in the base text) that this is covenant judgment with a stated, prophesied cause and a stated, prophesied limit — not open-ended historical fatalism, and not a claim about any particular modern national experience. For “dioses ajenos,” restrict comparative commentary about contemporary devotional practices to explicit teacher-facing pastoral notes; the base translation itself states only what the Hebrew text states. |
1.6 Hope of Restoration
| Dimension | Content |
|---|---|
| Available Spanish terms | palabra de Jehová; subir/volver; Ciro; la tierra reposó |
| Weaknesses | (1) No lexical gap; the risk is entirely one of narrative shape — the book’s deliberately open, unresolved ending (Cyrus’s decree, 36:23) must not be translated or taught as though it fully resolves the story, since 2 Chronicles itself stops short of the return. (2) “Ciro” as a proper name carries no lexical risk but a doctrinal one: the point that God sovereignly works through a pagan king must not be lost by treating the name as a mere historical footnote. |
| Recommended strategy | Preserve the grammatical open-endedness of 36:23 (a decree, not yet its fulfillment) in translation. Flag the passage for a teaching note on God’s sovereignty over non-covenant rulers, echoing but not equating with, the baseline’s providencia entry. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuine Lexical Gaps (no ready single Spanish word — compound phrase or paraphrase required)
These are concepts for which Spanish possesses no single established theological term, unlike, e.g., “gracia” or “justificación,” which already exist as fixed technical vocabulary from the Reformation-era Bible translation tradition. Each requires a fixed compound phrase, established now so Phase 2 does not improvise variant wordings:
| English concept | Gap type | Fixed compound phrase |
|---|---|---|
| ”my people, called by my name” | Hebrew idiom (name invoked over) has no single-word Spanish equivalent | mi pueblo, sobre el cual es invocado mi nombre |
| ”eyes of the LORD” (attentiveness idiom) | Anthropomorphic idiom, not a technical term | los ojos de Jehová |
| ”walk before (God)“ | Idiom for covenantal life-conduct | andar delante de |
| ”cast out of my sight” | Idiom for decisive rejection | echar de mi presencia |
| ”the land kept sabbath” | Idiom tying exile length to sabbatical law | la tierra reposó / gozó de su sábado |
| ”made [sons] pass through the fire” | Euphemism for child sacrifice | hizo pasar (a sus hijos) por fuego |
| regnal evaluation formula | Fixed editorial refrain, not a lexical item | malo / recto delante de los ojos de Jehová |
These are not “missing” in the sense of translator error risk — the compound phrases above are stable and low-ambiguity once fixed. The risk is inconsistency: if different lessons render these idioms differently, the book’s own internal literary patterning (especially the regnal formula, occurring roughly twenty times) is obscured. All seven phrases above are hereby fixed for this curriculum and must not be re-worded in Phase 2.
2.2 Crowded Semantic Neighborhoods (word exists, but is already occupied by another doctrinal referent — requires fencing, not new vocabulary)
These are the higher-risk category: a perfectly good Spanish word exists, but that same word is already carrying theological weight from either (a) the Romans baseline itself, or (b) mainstream Latin American/Iberian Catholic devotional tradition, or (c) folk-religious practice. The fencing strategy in each case is a mandatory clarifying gloss or teaching note, not a lexical substitution (a substitution would itself violate the baseline’s term-fixing principle).
| Spanish word | Neighbor 1 (this curriculum) | Neighbor 2 (already occupied) | Fencing strategy |
|---|---|---|---|
| santos | Corporate believers (typological echo of Rom 1:7, if referenced) | Canonized, venerated intercessors (dominant Catholic popular sense; already Critical in baseline) | Reuse baseline note verbatim; any occurrence requires the standing clarifying note. |
| justicia | mishpat — judicial justice/verdict (2 Chr 19:6) | dikaiosynē — forensic righteousness before God (Critical in baseline) | Mandatory gloss distinguishing “juicio recto, decisión justa” from “la justicia que es posición delante de Dios” wherever both appear in one lesson. |
| ungir | Human Davidic king’s ritual anointing (e.g., Joash, ch. 23) | Mesías — the unique, OT-promised Anointed One fulfilled exclusively in Jesus (Critical in baseline) | Never let “ungir/ungido” stand without a named human referent; never substitute for “Mesías.” |
| espíritu | Deceiving spirit sent against Ahab (ch. 18) | Espíritu Santo — the personal third Person of the Trinity (Critical in baseline) | “Espíritu” must never appear unqualified in ch. 18 contexts; always “espíritu de mentira/engaño.” |
| sacerdote / sacrificio / holocausto | OT Levitical cultic office and offerings | Historic Reformation-Trent debate over priestly mediation and the Mass as re-presented sacrifice (echoes baseline’s justificación/gracia fault line) | Describe the OT system on its own terms; typological connection to Christ taught explicitly but without adjudicating the later sacramental debate inside the base translation. |
| Pascua | Pesach / Passover (Hezekiah ch. 30, Josiah ch. 35) | Easter/Resurrection feast (dominant contemporary Spanish sense) | Mandatory disambiguating gloss at every occurrence; see §1.4 and §4. |
| vocación-adjacent territory: llamado applied to “mi pueblo…llamado por mi nombre” | National/corporate identity marker (7:14) | Baseline’s individual-salvific llamado eficaz (effectual calling, High risk) and the caution against “vocación” defaulting to a priestly/religious-life call | Use the fixed compound phrase from §2.1, not the bare word “llamado,” to keep the corporate referent visibly distinct from the baseline’s individual soteriological sense. |
| elección / escoger | God’s choice of the temple site as his dwelling-place (7:12, 16) | Baseline’s elección — God’s sovereign choice of persons unto salvation (High risk) | Keep “escoger” for place-election distinct from “elección” reserved for the baseline’s soteriological entry; note the shared Hebrew root (bachar) only as a pedagogical bridge, never an equivalence. |
| perdonar | God’s ongoing covenantal pardon of a repeatedly disobedient nation (7:14) | Baseline’s justificación — a once-for-all forensic declaration (Critical) | Teaching note: 7:14 is covenantal restoration language for an already-covenant people, not a competing OT doctrine of individual justification. |
| dioses ajenos / otros dioses | Rival Canaanite/regional deities displacing exclusive worship of YHWH | Live Protestant-Catholic apologetic use of OT anti-idol polemic against image veneration, the Virgin, the saints | State the biblical category on its own terms in the base translation; reserve any comparative application for explicit, clearly labeled pastoral teaching notes, not the translated text itself. |
| reposo / paz | National rest from war as covenant blessing (Asa, ch. 14) | Baseline’s paz — relational, covenantal peace-with-God through justification (Rom 5:1, Medium) | Reserve “reposo” as the default for national/military rest; keep “paz” available for the relational sense so the two nuances are not silently flattened. |
3. Transliteration vs. Paraphrase Decisions
2 Chronicles introduces the first cases in this Language Package family where the tetragrammaton and several proper/technical nouns require an explicit transliteration-vs-paraphrase ruling, since the Romans baseline never had to render YHWH or Hebrew festival/cultic vocabulary.
| Item | Decision | Rationale |
|---|---|---|
| יהוה (YHWH) | Transliterate/render via established convention: Jehová | Follows RV1960/RVA2015, the dominant Spanish Protestant tradition this Language Package already aligned with (cf. baseline’s choice of “pacto” over “alianza”). Not a free paraphrase; a fixed convention. Teach as compatible with, not competing with, baseline “Señor.” |
| פֶּסַח (Pesach) | Render via established loanword Pascua, NOT a paraphrase like “fiesta de la liberación" | "Pascua” is the entrenched Spanish Bible-translation convention; inventing a paraphrase to dodge the Easter collision would break consistency with every published Spanish Bible. Mandatory gloss instead of avoidance. |
| אֲשֵׁרָה (Asherah) | Transliterate as proper/technical noun: Asera | Must remain a specific, trackable cultic referent, not diluted into generic “ídolo.” |
| כֹּרֶשׁ (Cyrus) | Standard Spanish proper-name form: Ciro | Established convention; no paraphrase needed. |
| כְּרוּבִים (cherubim) | Retain established loanword: querubín/querubines | Universally standard across Spanish Bible traditions; not a candidate for paraphrase. |
| קֹדֶשׁ הַקֳּדָשִׁים (Holy of Holies) | Paraphrase as fixed compound phrase: el Lugar Santísimo, not a transliteration | No transliteration tradition exists for this phrase; the descriptive compound is the established Spanish Bible rendering. |
| בָּמָה (high place) | Paraphrase: lugar alto | Purely descriptive Hebrew term; no transliteration tradition, and none needed. |
| שְׁבוּעָה (oath), חֻקִּים/מִשְׁפָּטִים (statutes/rules), מַעֲשֵׂר (tithe) | Paraphrase with ordinary Spanish vocabulary: juramento, estatutos/ordenanzas, diezmo | Fully domesticated concepts in Spanish theological register; transliteration would be foreign and unhelpful. |
| אַבָּא (Abba) pattern (baseline, for reference) | Not present in 2 Chronicles, but the precedent (retain transliteration + gloss) informs the YHWH/Jehová decision above | Demonstrates this Language Package’s established willingness to retain a source-language form when the transliteration itself carries irreplaceable devotional/theological weight. |
Governing principle for this curriculum: transliterate/adopt-as-loanword only where (a) an entrenched Spanish Bible tradition already exists (Jehová, Pascua, Asera, Ciro, querubín) or (b) the term is a proper name. Paraphrase with a fixed compound phrase everywhere else (Lugar Santísimo, lugar alto, casa de sacrificio, etc.). Never invent a novel transliteration or a novel paraphrase where an established convention already exists — this would immediately violate the baseline’s core enforcement principle of exact, non-improvised term reuse.
4. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of (a) doctrinal centrality to this curriculum’s six doctrines, (b) collision strength with Catholic popular piety or folk religion, and (c) collision strength with the Romans baseline’s own fixed vocabulary.
-
“Pascua” = Passover vs. Easter. (Reform under Hezekiah/Josiah) — The single highest new risk this curriculum introduces, with no parallel in the Romans baseline at all. Everyday Spanish usage defaults this word to the Resurrection feast. Mandatory disambiguating gloss at every occurrence; Critical.
-
“Santos” corporate-believer sense vs. canonized/venerated saints. (Temple Worship / general) — Already Critical in the baseline; 2 Chronicles’ priestly/Levitical “set apart” vocabulary keeps this neighborhood active throughout the book even without a direct Romans 1:7-style occurrence.
-
“Convertirse/volverse (de)” for shub — one-time rite vs. repeated covenantal turning. (Conditional Blessing and National Repentance) — The central repentance verb of the entire book (7:14 and the whole regnal narrative pattern); a Catholic-culture reading toward a single formal conversion event would flatten the book’s most important structural theme.
-
“Justicia” for mishpat vs. justicia for dikaiosynē (baseline). (Faithful and Unfaithful Kings) — Same Spanish word now serves two theologically distinct concepts across the shared Language Package; without a standing gloss, learners moving between Romans and 2 Chronicles material will conflate OT judicial justice with NT forensic righteousness.
-
“Dioses ajenos / otros dioses” and the historic image-veneration polemic. (Idolatry / Faithful and Unfaithful Kings) — Requires the most pastoral care of any recurring phrase in the book; mishandled, it risks turning a historical-narrative translation into an implicit anti-Catholic apologetic within the base text itself.
-
“Sacerdote / sacrificio / holocausto” and the Reformation-Trent sacramental fault line. (Temple Worship) — Structurally analogous to the baseline’s justificación/gracia fault line but newly activated here by concrete cultic vocabulary (altar, blood, offering) rather than abstract doctrine, making the collision more vivid and harder to avoid.
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“Ungir/ungido” bleeding into “Mesías.” (Faithful and Unfaithful Kings) — Every anointed king in this book is a type, not the fulfillment; a careless rendering or teaching aside could imply an anointed king is messianic in the Critical baseline sense.
-
“Espíritu (de mentira)” vs. “Espíritu Santo.” (Faithful and Unfaithful Kings, ch. 18) — Low-frequency (single narrative) but maximally severe if the qualifying phrase is ever dropped, since the bare noun is identical to the Trinity’s third Person.
-
“Perdonar” (7:14) vs. baseline “justificación.” (Conditional Blessing) — Risk of Old Testament national-covenant pardon language being read as a proof-text either for or against the Reformation-Trent forensic/infused justification debate that the baseline already treats as Critical.
-
“Escoger/elección” for the temple site vs. baseline “elección” for persons. (Hope of Restoration / Temple Worship) — Same Hebrew root (bachar), same Spanish base word family; easy to blur place-election into soteriological election without deliberate fencing.
-
“Cautiverio/exilio” and lived Latin American historical memory of conquest and displacement. (The Exile as Covenant Consequence) — Not a lexical ambiguity but an interpretive-resonance risk: learners may import contemporary political frameworks onto the text’s specific covenantal causation, in either direction (flattening the text’s theology, or over-politicizing it).
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“Lugar alto” chronological flattening (pre- vs. post-temple). (Temple Worship / Reform) — The phrase itself carries no marker distinguishing tolerated early worship from condemned later syncretism; the teaching, not the translation, must carry the distinction, which is a fragile dependency across many lesson-writers.
-
“Reposo” vs. “paz” for national rest vs. relational peace-with-God. (Wisdom/Blessing, general) — Lower doctrinal stakes than items above but a live risk of silently collapsing two distinct Romans-and-Chronicles-spanning categories into one Spanish word if lesson writers default to “paz” throughout.
-
“Buscar su rostro” and folk-divination “seeking guidance” idiom. (Conditional Blessing) — Regionally uneven risk (strongest in areas with active curanderismo), but severe where it is live, since it could imply consulting a spiritual intermediary rather than direct address to God.
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“Sanar” (heal the land) vs. individual faith-healing expectation. (Conditional Blessing) — National/agricultural restoration in 7:14 risks being heard as a promise of individual physical healing in charismatic-influenced or curanderismo-adjacent audiences.
5. Full-Book Chapter Coverage Confirmation
Every chapter of 2 Chronicles was reviewed for vocabulary load. Chapters not separately itemized in §1–§4 above introduced no new terminology beyond items already treated and are recorded here as explicitly reviewed:
| Chapters | Content reviewed | New terms beyond §1–§4? |
|---|---|---|
| 1 | Solomon’s wisdom request at Gibeon; high places tolerated pre-temple | No — sabiduría, lugar alto (pre-temple sense) already covered |
| 2–4 | Temple construction materials and specifications | No — altar, querubín already covered |
| 5–7 | Ark installation, glory-cloud, dedication, fire from heaven, 7:11-22 core passage | Core passage; fully covered in §1.1–1.2 |
| 8–9 | Solomon’s other works; Queen of Sheba | No — bendecir already covered |
| 10–12 | Kingdom division; Rehoboam; regnal formula introduced | No — regnal formula, humillarse already covered |
| 13 | Abijah vs. Jeroboam; trust (batach) theme introduced | No — confiar already covered |
| 14–16 | Asa’s reform and later apostasy | No — buscar (a Jehová), Asera, reposo already covered |
| 17–20 | Jehoshaphat’s reforms, judges, Beracah victory | No — el temor de Jehová, juicio/mishpat, alabanza already covered |
| 21–22 | Jehoram, Ahaziah, Athaliah; Davidic line near-extinction | No — descendencia/simiente already covered |
| 23–24 | Joash; anointing; Jehoiada; innocent blood of Zechariah | No — ungir, sangre inocente already covered |
| 25 | Amaziah | No new terms; regnal formula only |
| 26 | Uzziah’s incense trespass | No — incienso, priestly-office boundary already covered |
| 27 | Jotham | No new terms; regnal formula only |
| 28 | Ahaz; Molech child sacrifice | No — hizo pasar por fuego already covered |
| 29–31 | Hezekiah’s temple cleansing, Passover, tithe restoration | No — purificar/limpiar, Pascua, diezmo already covered |
| 32 | Sennacherib’s invasion; Hezekiah’s courage | No — esforzarse y ser valiente already covered |
| 33 | Manasseh’s apostasy and repentance; Amon | No — humillarse, lugar alto (post-temple sense) already covered |
| 34–35 | Josiah’s reform; Book of the Law rediscovered; Passover; lament | No — libro de la ley, Pascua, lamento already covered |
| 36 | Final kings; exile; word of the LORD; land’s sabbath rest; Cyrus’s decree | No — full Exile/Restoration cluster already covered in §1.5–1.6 |
No chapter was silently omitted; chapters without a distinct entry above are chapters whose vocabulary is fully subsumed by terms already analyzed in §1–§4.
This document supplies the linguistic-gap reasoning underlying analysis/08_core_glossary.md and the proposed new entries in assets/bible_term_registry.json for this curriculum. All renderings, fixed compound phrases, and fencing strategies recorded above are binding for Phase 2 segment translation and must not be re-derived or altered ad hoc during batch processing.