Linguistic Gap Analysis — 2 Peter — English → Bavarian

Purpose

This document executes PRD Phase 1 Step 8 for the 2 Peter curriculum: a systematic map of where Bavarian (Boarisch) has no adequate lexical resource for this letter’s doctrinal vocabulary (“missing vocabulary”), where Bavarian instead has a strong competing resource that will pull meaning in the wrong direction (“crowded semantic neighborhoods”), which terms should be transliterated versus paraphrased, and — ranked — where the highest-risk ambiguities in 2 Peter 1–3 lie. It extends, and does not contradict, the baseline Romans Language Package’s central finding: Bavarian has essentially no native theological register of its own for abstract doctrinal vocabulary, because dialect-speaking Catholic life historically conducted theology in Latin or standard German. 2 Peter both confirms this pattern (register-gap borrowings dominate again) and adds a second, distinct pattern the Romans baseline touched only lightly: several 2 Peter terms collide not with a register gap but with an unusually specific, well-developed competing Bavarian Catholic folk-devotional or liturgical vocabulary (Fegfeuer’s afterlife geography, Jüngstes Gricht church art, “Tag des Herrn” = Sunday, Beichte’s confession-transaction frame, the Irrlehre/Ketzerei history of the Counter-Reformation). This document treats both patterns explicitly and separately.

Full-book coverage confirmation: all three chapters of 2 Peter were reviewed for this analysis. Chapter 1 (1:1-21, including the core passage 1:16-21) and Chapter 2 (2:1-22) and Chapter 3 (3:1-18) each contribute distinct load-bearing vocabulary; no chapter is silently omitted. See the Chapter Coverage Ledger (§5) for an explicit per-chapter accounting.

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1. Doctrine Vocabulary Matrix

For each of the seven curriculum doctrines, this matrix records: the Bavarian terms currently available (from 08_core_glossary.md / bible_term_registry.json), the specific weaknesses of that vocabulary, and the recommended handling strategy for Phase 2.

1.1 The Reliability and Inspiration of Scripture

Available Bavarian terms	Weaknesses	Recommended strategy
Schrift (γραφή); Weissogung (προφητεία); Prophet; gtriebn (vom Heiling Geist) (φέρω); Augnzeuge (ἐπόπτης); erfundane Gschicht (μῦθος); no gwisser / vollkommen gwiss (βεβαιότερον); ausn eigana Verstand (ἰδία ἐπίλυσις); verdraahn (στρεβλόω); ungfestigt (ἀστήρικτος); Standhaftigkeit (στηριγμός)	No native dialect coinage exists for the technical inspiration-verb φέρω; the nautical-image paraphrase “gtriebn” is a translator innovation, not an attested folk term. “ausn eigana Verstand” is doctrinally accurate for 1:20’s actual claim (prophecy’s divine origin) but is highly vulnerable to being over-read, in a Counter-Reformation-shaped culture, as settling the magisterium-vs-private-judgment interpretive-authority question the verse does not address. “no gwisser” risks over- or under-claiming Scripture’s certainty relative to eyewitness experience if the comparative force of βεβαιότερον is flattened.	Retain “Schrift” identically at both occurrences (1:20, 3:16) to preserve 2 Peter’s early canon-formation move uniting prophetic and apostolic writings. Attach a mandatory teaching note at 1:20 distinguishing “where prophecy came from” (settled: God, via the Spirit) from “who may interpret it” (not addressed here) before any catechesis is built on this verse. Render φέρω with the vivid “gtriebn” image but gloss it on first use as neither dictation nor human genius.

1.2 Growing in Christian Virtue

Available Bavarian terms	Weaknesses	Recommended strategy
Tugend (ἀρετή); Erkenntnis (ἐπίγνωσις/γνῶσις); Eifer / si bemühn (σπουδή); Selbstbeherrschung (ἐγκράτεια); Standhaftigkeit / Ausdauer (ὑπομονή); Frömmigkeit (εὐσέβεια); Bruaderliab (φιλαδελφία); Liab (ἀγάπη); reichlich zuageb’n (ἐπιχορηγέω); wachsn (αὐξάνω); Reinigung (καθαρισμός)	“Tugend” activates Bavaria’s rich, systematized cardinal-and-theological-virtue catechetical tradition, which is a self-effort/merit framework by default; 2 Peter’s virtue chain (1:5-7) is instead a Spirit-enabled response flowing from prior divine provision (1:3-4). “Frömmigkeit” can carry a mildly dismissive, old-fashioned-piety connotation in colloquial use. “Reinigung” risks pulling toward Bavaria’s living sacramental-confession practice (regular Beichte) rather than the once-for-all past cleansing 1:9 has in view.	Sequence virtue-chain teaching explicitly after 1:3-4’s “his divine power has granted us everything” so growth is never taught as a precondition for grace. Gloss “Frömmigkeit” positively on first use. Reserve “Reinigung” for this one-time, definitive sense in 2 Peter and flag any drift toward an ongoing-sacramental reading for native-speaker review.

1.3 False Teachers and Their Judgment

Available Bavarian terms	Weaknesses	Recommended strategy
Falschlehrer (ψευδοδιδάσκαλος); falscher Prophet (ψευδοπροφήτης); Irrlehr (αἵρεσις); Verdammnis / Untergang (ἀπώλεια); Gebieter (δεσπότης); erkauft (ἀγοράζω); Ausschweifung (ἀσέλγεια); Habgier (πλεονεξία); Gricht (κρίμα/κρίσις); in Ketten der Finsternis higworfa (ταρταρόω); Gsetzlosigkeit (παρανομία); anlocka (δελεάζω); Irrtum / Verführung (πλάνη); Freiheit (ἐλευθερία); Knecht / versklavt (δοῦλος/δουλόω)	“Irrlehr” (heresy) carries centuries of specifically Bavarian anti-Protestant Counter-Reformation historical residue under the Wittelsbach dukes; unglossed, it risks being heard as confessional polemic rather than 2 Peter’s own target (moral/doctrinal corruption within the community). “Gricht” is positively grounded via the ubiquitous “Jüngstes Gricht” fresco tradition in Altbayern parish churches, but this can cut toward reception as folk-art motif rather than a real personal future reckoning. Ταρταρόω has literally no native Bavarian referent and must not be confused with the well-developed Fegfeuer (Purgatory) tradition, which describes something structurally different (temporary purification of redeemed human souls, not confinement of fallen angels).	Frame “Irrlehr” teaching material explicitly around 2 Peter’s own described errors (greed, sensuality, denial of the Master who bought them), not inherited confessional rivalry. Use “Gricht” but reinforce with direct, personal-address teaching language that this is a future reality, not an art-historical reference point. Render ταρταρόω descriptively (“in Ketten der Finsternis higworfa”) rather than transliterating, and include an explicit Fegfeuer-contrast note wherever this term appears.

1.4 The Certainty of Christ’s Return

Available Bavarian terms	Weaknesses	Recommended strategy
Wiedakunft (παρουσία); Verspreng (ἐπαγγελία); Spötter (ἐμπαίκτης); de letztn Täg (ἔσχαται ἡμέραι); Morgenstern (φωσφόρος); Majestät (μεγαλειότης); herbeisehna (σπεύδω)	“Wiedakunft” is positively grounded by weekly Creed recitation, but that same familiarity risks a soft, ritualized, low-stakes reception (“we say this every week”) rather than the urgent, contested claim 2 Peter 3 defends against scoffers. “Morgenstern” is doctrinally safe but sits one etymological step away from catastrophe: the Vulgate’s Latin lucifer (“light-bearer”) for this very image later became, via the unrelated Isaiah 14:12 tradition, the proper name for Satan in Western Christian culture — any drift toward a Luzifer-adjacent rendering would invert 1:19’s meaning entirely.	Teach 3:3-4’s scoffer-challenge explicitly against the Creed’s familiar wording, showing this is the very claim being mocked and defended, not a separate topic. Treat “Morgenstern” as a standing forbidden-substitution item (already flagged in bible_term_registry.json): no Luzifer-adjacent term may ever render φωσφόρος here, and this prohibition should be repeated in Phase 2 QA rather than assumed carried-over knowledge.

1.5 The Day of the Lord and Final Judgment

Available Bavarian terms	Weaknesses	Recommended strategy
da Grichtstag vom Herrn (ἡμέρα κυρίου); Grichtstag (ἡμέρα κρίσεως); Elemente (στοιχεῖα); si aflösn / vergeh (λύω); a neucha Himme und a neuche Erdn (καινοὺς οὐρανοὺς καὶ γῆν καινήν); ohne Fleck und Tadel (ἄσπιλος καὶ ἀμώμητος); Diab (κλέπτης); Schöpfung (κτίσις); s’Wort vo Gott (λόγος τοῦ θεοῦ)	The single most dangerous literal-calque trap in this entire curriculum: “Tag des Herrn,” the obvious word-for-word rendering of ἡμέρα κυρίου, is the established Bavarian Catholic liturgical term for Sunday (cf. the papal document Dies Domini and ordinary parish usage). A translator working segment-by-segment without this specific warning would very plausibly produce this calque. “a neucha Himme und a neuche Erdn” must be taught as renewal/transformation of God’s existing good creation, not annihilation-then-replacement (a gnostic-dualist misreading) nor a reincarnation-cycle framing (already forbidden for resurrection in the Romans baseline, and the same forbidding logic must extend here).	Hard rule, not a preference: “Tag des Herrn” is permanently reserved for Sunday-observance contexts across this entire curriculum; ἡμέρα κυρίου in 2 Peter 3:10 must always render as “da Grichtstag vom Herrn.” Add this to the Phase 2 forbidden-substitution list explicitly (it is currently only in the term registry notes, not the AI system prompt’s forbidden list — see §4 below for the recommended fix). Teach 3:10-13 as a single unit so judgment (dissolution) and hope (new creation) are not separated into two disconnected topics.

1.6 Patience of God’s Timing

Available Bavarian terms	Weaknesses	Recommended strategy
Langmuat (μακροθυμία); si verspaadn (βραδύνω); zgrundgeh / umkemma (ἀπόλλυμι); Umkehr (μετάνοια)	“Langmuat” is a register-gap borrowing with no everyday currency and must not collapse into vague fatalistic slowness or divine inattentiveness — it needs to be taught as purposive, personal, redemptive forbearance. It is also easily confused with the believer’s own endurance (ὑπομονή, ch. 1, “Standhaftigkeit/Ausdauer”) since both terms gloss loosely as “patience” in casual English/German usage, even though 2 Peter uses two distinct Greek words for two distinct subjects (God’s forbearance toward outsiders vs. the believer’s perseverance under pressure). “Umkehr” was deliberately chosen over “Reue” specifically because Bavaria’s strong lived tradition of frequent sacramental confession (Beichte) would pull “Reue” toward a ritual-transactional register rather than 2 Peter’s whole-life reorientation sense.	Keep “Langmuat” exclusively for God’s forbearance (3:9, 3:15) and never use it interchangeably with “Standhaftigkeit/Ausdauer” (1:6); add a cross-reference note wherever both appear in the same lesson. Retain “Umkehr” as the fixed rendering of μετάνοια throughout; do not permit “Reue” as a stylistic variant even where it might read more naturally, since the doctrinal payload (whole-life turning, not sacramental transaction) outweighs stylistic smoothness here.

1.7 Divine Nature and Escaping Corruption

Available Bavarian terms	Weaknesses	Recommended strategy
göttliche Natur (θεία φύσις); göttliche Kraft (θεία δύναμις); Verderbn (φθορά); Begierde (ἐπιθυμία); Heiland (σωτήρ); Zeltn (σκήνωμα); Auszug (ἔξοδος); Welt (κόσμος)	“göttliche Natur” renders a unique, theologically loaded NT phrase (2 Peter 1:4 is essentially the sole clear NT instance of “partakers of the divine nature”) with no dialect precedent whatsoever to draw on for calibration; the two live misreading risks are (a) pantheistic self-deification/ontological merger, dissolving the Creator-creature distinction, and (b) an over-literalized “theosis” reading beyond what the text’s own qualifiers (moral escape from corrupt desire; relational participation through the promises) support. “Zeltn” (tent/body) risks a gnostic body-negative “prison of the flesh” connotation if not explicitly counterbalanced. “Verderbn” must do double duty for both moral corruption and physical decay across three passages (1:4, 2:12, 2:19) without the context always making the distinction obvious to a first-time hearer.	Every occurrence of “göttliche Natur” requires an accompanying teaching note anchoring it in moral/relational transformation and promise-participation, explicitly ruling out identity-with-God — this is a standing Critical-tier requirement, not a one-time footnote. Frame “Zeltn” with body-affirming language (a temporary but good dwelling, not a worthless shell) to protect bodily-resurrection hope. Flag “Verderbn” for a disambiguating adjective (“sittliche Verderbn” for moral sense vs. plain “Verderbn/Untergang” for physical/final-ruin sense) at each of its three occurrences.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2 Peter’s translation-difficulty profile splits cleanly into two distinct failure modes, and Phase 2 reviewers must diagnose which mode is active before choosing a fix.

2.1 Missing Vocabulary (register gaps — no native dialect resource exists at all)

These terms have no folk-Bavarian coinage to draw on; the only options are a borrowed standard-German abstraction (phonologically adapted) or an invented descriptive paraphrase. Per the baseline’s established practice, this package prefers the borrowed-standard-German pattern for these, exactly as it did for Gerechtigkeit, Rechtfertigung, and Kindschaft.

Term	Greek	Gap type	Fix chosen
Scripture	γραφή	No dialect abstraction for “the inspired written deposit”	Borrowed “Schrift”
Carried along (inspiration)	φέρω	No dialect verb for the technical inspiration-concept	Descriptive paraphrase “gtriebn (vom Heiling Geist)“
Divine nature	θεία φύσις	Wholly unprecedented compound in dialect theology	Borrowed compound “göttliche Natur”
Virtue	ἀρετή	Catechetical vocabulary only exists in standard German/Latin register	Borrowed “Tugend”
Godliness	εὐσέβεια	Same register gap	Borrowed “Frömmigkeit”
Patience/longsuffering (God’s)	μακροθυμία	No dialect term distinguishes this from ordinary human patience	Borrowed “Langmuat”
Repentance	μετάνοια	Dialect default (“Reue”) is sacramentally loaded, not a gap-filler	Borrowed “Umkehr” (deliberately, not the more natural-sounding option)
Master/Sovereign Owner	δεσπότης	No dialect term distinct from κύριος/Herr exists	Borrowed “Gebieter”
Bought/redeemed	ἀγοράζω	No dialect commercial-redemption metaphor retained from liturgy	Borrowed “erkauft”
Tartarus (confinement of fallen angels)	ταρταρόω	Zero native referent; Fegfeuer describes something structurally different	Descriptive paraphrase, explicit Fegfeuer-contrast note
New heavens and new earth	καινοὺς οὐρανοὺς καὶ γῆν καινήν	No dialect eschatological-renewal vocabulary	Compound paraphrase “a neucha Himme und a neuche Erdn”

Pattern confirmed: as in the Romans baseline, the most theologically load-bearing 2 Peter vocabulary is disproportionately concentrated in this missing-vocabulary category, because Bavarian dialect Catholic life historically routed exactly this kind of abstraction through Latin/standard German, never through spoken Boarisch.

2.2 Crowded Semantic Neighborhoods (a strong competing meaning already occupies the space)

These terms are the opposite problem: Bavarian already has a vivid, well-established meaning attached to the available word or phrase, and that existing meaning will actively compete with — and likely win over — 2 Peter’s intended sense unless explicitly fenced off.

Term/phrase	Competing occupant of the semantic space	Fencing required
”Tag des Herrn” (literal calque of ἡμέρα κυρίου)	The established Catholic liturgical term for Sunday (Dies Domini)	Absolute prohibition on this calque for 2 Peter 3:10; mandatory use of “da Grichtstag vom Herrn” instead
Irrlehr (αἵρεσις)	Counter-Reformation anti-Protestant polemical history specific to Bavaria under the Wittelsbach dukes	Frame exclusively around 2 Peter’s own described errors; avoid any confessional-rivalry resonance
Gricht (κρίμα/κρίσις)	“Jüngstes Gricht” as a familiar church-fresco art motif	Reinforce as a real personal future event, not an art-historical reference
Tartarus / fallen-angel confinement	Fegfeuer (Purgatory), a well-developed folk-Catholic afterlife category for redeemed human souls	Explicit contrast note distinguishing confinement-of-angels from purification-of-souls at every occurrence
Reinigung / καθαρισμός	Ongoing sacramental confession/absolution practice (Beichte)	Teach as a settled, past, definitive event (1:9), not a repeatable ritual
Reue (rejected alternative for μετάνοια)	Sacramental-confession “contrition” register	Use “Umkehr” instead throughout
Liab (ἀγάπη)	Everyday romantic/familial affection default	Establish covenantal/self-giving register explicitly by context every time
Freiheit (ἐλευθερία, 2:19)	Modern secular/political “freedom” default	Preserve Peter’s irony explicitly — a promised freedom that is itself slavery
Erwählung / Beruafung (ἐκλογή/κλῆσις, 1:10, reused from baseline)	No live predestination-controversy tradition, but everyday career-vocation homonym for “Beruafung”	Continue baseline’s disambiguation practice; this is a register-gap risk layered onto an unrelated homonym collision
Sünd (ἁμαρτία, 1:9, 2:14, reused from baseline)	Colloquial “a Sünd is des scho” (what a shame/waste)	Continue baseline’s caution; reinforce culpable-transgression sense
Morgenstern (φωσφόρος)	Adjacent-but-distinct Luzifer/Satan tradition via the unrelated Isaiah 14:12 lineage	Standing forbidden-substitution flag; never drift toward a Luzifer-adjacent rendering

Key distinction for Phase 2 reviewers: a missing-vocabulary term (§2.1) fails through emptiness — the translator supplies an unfamiliar borrowed word with no real content behind it unless taught. A crowded-neighborhood term (§2.2) fails through false fullness — the translator’s word already means something specific and wrong, and the doctrinal content must actively displace that existing meaning. These require opposite remediation strategies: §2.1 needs teaching notes that add content; §2.2 needs fencing devices that subtract a competing referent.

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3. Transliteration vs. Paraphrase Decisions

Consistent with the baseline’s established practice (which transliterates only a small closed set of proper nouns and liturgical exclamations — Jesus, Christus, Messias, Amen, Halleluja, Abba — and otherwise prefers borrowed-standard-German compounds or native paraphrase for abstract vocabulary), 2 Peter introduces no new transliteration candidates from Greek common nouns. The following table records the specific decisions made and the rationale, so that Phase 2 translators do not independently re-litigate them.

Greek term	Transliteration considered?	Decision	Rationale
παρουσία (parousia)	Yes — “Parusie” is attested in formal German theological writing	Rejected; paraphrase “Wiedakunft"	"Wiedakunft” is already load-bearing via weekly Creed recitation in the target audience’s lived liturgical experience; a bare transliteration would sound foreign and lose that positive grounding.
τάρταρος / ταρταρόω (Tartarus)	Yes — “Tartarus” could be transliterated as a proper name, as in some English study Bibles	Rejected; descriptive paraphrase “in Ketten der Finsternis higworfa”	A transliterated “Tartarus” has zero referent in Bavarian folk-Catholic afterlife geography and would either mean nothing or (worse) invite confusion with Fegfeuer by sheer unfamiliarity; a descriptive rendering carries the meaning without inventing a false proper-name category.
θεία φύσις (theia physis)	No serious consideration — Greek philosophical transliteration has no precedent in dialect Bible use	Borrowed standard-German compound “göttliche Natur”	Matches this package’s established register-gap pattern (cf. baseline imputed_righteousness, justification); inventing a folksy coinage risks smuggling in false doctrinal precision that isn’t in the text.
σωτήρ (sōtēr)	Yes — “Soter” appears in some academic transliteration schemes	Rejected; native folk term “Heiland”	Unlike most abstract 2 Peter vocabulary, “Heiland” is a case where a warm, native, non-borrowed term already exists and is doctrinally safe (distinct from the Nazi-contaminated interjection “Heil” per the baseline’s caution) — transliterating would discard a genuine linguistic asset.
φωσφόρος (phōsphoros)	Yes — a literal transliteration/calque path leads toward “Lucifer”	Rejected outright — standing forbidden substitution. Paraphrase “Morgenstern”	The Vulgate’s Latin lucifer for this exact image later became, via the unrelated Isaiah 14:12 tradition, the proper name for Satan; any transliteration-adjacent path here is catastrophic, not merely suboptimal.
ἐπόπτης (epoptēs, eyewitness)	No — this is a common secular-Greek legal/testimonial term with no established transliteration in Bible tradition	Native compound “Augnzeuge”	Directly calques the German legal-testimonial compound, preserving the evidentiary weight the term carries against the “myth” accusation.
ἡμέρα κυρίου (hēmera kyriou)	N/A — not a transliteration candidate, but the literal-calque path (“Tag des Herrn”) functions identically to a transliteration risk	Rejected literal calque; paraphrase “da Grichtstag vom Herrn”	See §2.2; the calque collides with an entrenched liturgical referent (Sunday).
γραφή (graphē)	No — no transliteration tradition exists for this common noun	Borrowed “Schrift”	Consistent, stable, and already doctrine-name-aligned in the baseline’s own doctrine registry conventions.
Proper nouns (already fixed by baseline)	—	Retained: Jesus, Christus, Messias, David, Amen, Halleluja, Abba	No new proper nouns are introduced by 2 Peter requiring a fresh decision; baseline forms carry over unchanged.

General rule for Phase 2: transliteration is reserved exclusively for the small closed set of proper nouns/exclamations already fixed in the baseline. Every 2 Peter common-noun theological term is handled either by borrowed-standard-German compounding (missing-vocabulary cases) or native-dialect paraphrase (where a vivid native image exists and is doctrinally safe, e.g. Heiland, Augnzeuge, anlocka). No new transliterated common nouns should be introduced without a documented, reviewed exception.

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4. Ranked List of This Letter’s Highest-Risk Ambiguities

Ranked by combined severity (doctrinal stakes × likelihood of default mistranslation given Bavarian’s specific linguistic/cultural environment). Items 1–5 require standing, non-negotiable Phase 2 system-prompt rules, not merely reviewer discretion.

1. “Tag des Herrn” calque for ἡμέρα κυρίου (3:10) — Critical. The single highest-probability default error in this entire letter: an unwarned translator will almost certainly produce the literal calque, which means “Sunday” in established Bavarian Catholic usage. Recommend this be added verbatim to the AI system prompt’s forbidden-substitution list (currently it exists only in the term registry’s notes field, not in the enforcement-level instruction set) — see 12_ai_translation_requirements.md update needed in a later step.
2. φωσφόρος / “morning star” (1:19) sliding toward a Luzifer-adjacent rendering — Critical. Etymologically one translation step away from inverting the verse’s meaning into a Satan-reference. Already correctly flagged as forbidden in the term registry; ranked here to ensure it survives into every downstream Phase 2 checklist.
3. θεία φύσις / “divine nature” (1:4) — Critical. No dialect precedent exists to anchor this; left unglossed, it is equally capable of collapsing into pantheistic self-deification or an over-literalized theosis, either of which destroys the Creator-creature distinction this letter otherwise assumes throughout (cf. 1:1’s God/Savior pairing, 1:17’s Sonship declaration).
4. ἰδία ἐπίλυσις / “private interpretation” (1:20) — Critical. Bavaria’s specific Counter-Reformation magisterium-vs-private-judgment history creates a near-certain risk that a statement about prophecy’s divine origin gets taught as a statement about interpretive authority — a different question the verse does not settle. High likelihood of confident mis-teaching precisely because the misreading feels doctrinally at-home in the culture rather than foreign.
5. ταρταρόω / “Tartarus” (2:4) vs. Fegfeuer — High/Critical boundary. Bavaria’s afterlife geography is unusually well-developed and specific (Hell, Fegfeuer, Heaven, folk-Limbo tradition); an unglossed reference here will very plausibly be assimilated into the Fegfeuer category, importing a purification-of-redeemed-souls frame onto a passage about confinement of fallen angels awaiting judgment — a structurally different claim.
6. αἵρεσις / “destructive heresies” (2:1) — High. Risk is not doctrinal confusion within the verse itself but tone: unglossed, “Irrlehr” imports centuries of specifically Bavarian anti-Protestant polemical resonance that will derail reception of Peter’s own, differently-targeted point about internal moral/doctrinal corruption.
7. μακροθυμία vs. ὑπομονή (3:9, 3:15 vs. 1:6) — High. Both terms gloss loosely as “patience” and use similar-sounding Bavarian renderings (“Langmuat” vs. “Standhaftigkeit/Ausdauer”); conflating them erases Peter’s deliberate distinction between God’s forbearance toward outsiders and the believer’s own perseverance under pressure, undermining the whole-letter argument that God’s “delay” (3:9) is purposive mercy, not divine inattentiveness.
8. ἀρετή / “virtue” (1:3, 1:5) — High. Bavaria’s rich, systematized Catholic virtue-catechesis makes a merit-based, self-effort misreading unusually easy to slip into precisely because it feels theologically native; the text’s own sequencing (God’s provision, 1:3, before the virtue-chain exhortation, 1:5) must be foregrounded every time this term appears.
9. μετάνοια / “repentance” (3:9) — High. The natural-sounding dialect choice (“Reue”) is exactly the wrong one, given Bavaria’s living, frequent-confession sacramental practice; “Umkehr” must be used even where it reads slightly less idiomatically, because the doctrinal payload outweighs surface naturalness here.
10. σωτήρ paired with θεός (“God and Savior,” 1:1, 1:11, 2:20, 3:2, 3:18) — High. Not a lexical risk (Heiland is safe and warm) but a consistency risk: this repeated formula is 2 Peter’s signature deity-of-Christ affirmation, and if even one of the five occurrences drifts to an alternate rendering, the letter’s cumulative doctrinal argument for Christ’s full deity is measurably weakened.
11. φθορά / “corruption” across moral and physical senses (1:4, 2:12, 2:19) — High. A single Bavarian word carrying two senses across three passages risks either trivializing the moral stakes (reading it as mere physical decay) or over-literalizing the false teachers’ fate (reading physical decay as if it were only a moral metaphor).
12. κρίμα/κρίσις / “judgment” (2:3, 2:4, 2:9, 3:7) — Medium/High boundary. The Jüngstes Gricht fresco tradition is a genuine cultural asset but risks reducing a real future personal reckoning to a familiar art-historical reference point rather than a lived expectation.
13. δελεάζω / “entice” (2:14, 2:18) and ἐλευθερία / “freedom” (2:19) — Medium. Both render cleanly into vivid native Bavarian registers (hunting/fishing imagery; everyday “Freiheit”), but both require the translator to actively preserve irony/predatory intent that a flat, neutral rendering would lose.
14. ἐπίγνωσις/γνῶσις / “knowledge” (throughout) — Medium. Lower individual-verse stakes than items above, but its sheer frequency (seven occurrences spanning both curriculum-anchor doctrines: virtue-growth and divine-nature) means a single wrong register choice (elite/esoteric knowledge) would compound across the whole letter rather than a single passage.
15. δεσπότης / κύριος / κυριότης three-way distinction (2:1, throughout, 2:10) — Medium/High. Not individually as dangerous as items above, but the three related-but-distinct Greek terms collapsing into one Bavarian word (“Herr” for all three) would silently erase Peter’s deliberate rhetorical layering of ownership, lordship, and abstract-authority language in chapter 2’s polemic against the false teachers.

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5. Chapter Coverage Ledger

Chapter	New load-bearing vocabulary contributed	Status
2 Peter 1 (1:1-21)	equally_precious_faith, virtue-chain (ἀρετή, ἐγκράτεια, ὑπομονή, εὐσέβεια, φιλαδελφία, ἀγάπη), knowledge/ἐπίγνωσις, divine nature, divine power, corruption, desire, savior, cleansing, tent/body, exodus/departure, eyewitness, cleverly-devised myth, majesty, beloved, well-pleased, honor, majestic glory, holy mountain, voice from heaven, more-sure, private interpretation, carried along, scripture (first occurrence), morning star. Core passage (1:16-21) fully covered.	Reviewed — extensive new vocabulary
2 Peter 2 (2:1-22)	false teacher, false prophet, destructive heresies, destruction, master/despotēs, bought/redeemed, sensuality, greed, judgment, Tartarus, flood, catastrophe, example/pattern, rescue, punish, defilement, dominion/authority, lawlessness, entice, error/deception, freedom, slave/enslaved (2:19 contrast with 1:1), commandment	Reviewed — extensive new vocabulary
2 Peter 3 (3:1-18)	scripture (second occurrence, 3:16), twist/distort, unstable, firm standing, parousia (further occurrences), promise, mocker/scoffer, last days, day of the Lord, day of judgment, elements, dissolve, new heavens/new earth, spotless/blameless, thief, creation, word of God (creative), patience/longsuffering, delay, perish, repentance, grow (capstone 3:18), grace/knowledge capstone pairing	Reviewed — extensive new vocabulary

No chapter of 2 Peter contributes zero new terms; all three chapters carry doctrinally load-bearing vocabulary requiring the analysis above.

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6. Summary Recommendations Carried Forward to Phase 2

1. Add “Tag des Herrn” to the AI system prompt’s explicit forbidden-substitution list (not just the term registry notes) for ἡμέρα κυρίου contexts.
2. Treat §1’s seven doctrine-strategy cells as the authoritative teaching-note requirements; none are optional stylistic suggestions.
3. Preserve the missing-vocabulary/crowded-neighborhood distinction (§2) explicitly in reviewer training — the two failure modes require opposite fixes.
4. No new transliterated common nouns beyond the baseline’s closed proper-noun set (§3).
5. Ranked ambiguities 1–5 (§4) require human theologian review without exception, consistent with doctrine_risk_registry.json routing once the corresponding doctrine entries are finalized in Step 9-11.