Linguistic Gap Analysis
Linguistic Gap Analysis — 2 Peter (English–Bodo)
Curriculum: 2 Peter 1–3
Core passage: 2 Peter 1:16–21
Destination language: Bodo (Boro), Devanagari script
Depends on: translation_memory.json (Romans baseline), bible_term_registry.json (2 Peter additions), 08_core_glossary.md
This document performs the Phase 1 Step 8 linguistic gap analysis mandated by the PRD: it inventories, for every doctrine in this curriculum’s scope, what Bodo vocabulary already exists, where that vocabulary is weak or contested, and what strategy (reuse, native compound, transliteration, or paraphrase) each case requires. It also separates two structurally different problems that the baseline itself distinguished for Romans and that recur even more sharply in 2 Peter: genuine conceptual gaps (nothing in Bodo religious vocabulary corresponds, so a new descriptive compound must be built and taught) versus crowded semantic neighborhoods (a Bodo/Sanskrit-loan word already exists but is claimed by Bathouism, Brahma Dharma, or generic Hindu-influenced discourse, so it must be “fenced” with explicit boundary-setting notes rather than simply adopted).
Coverage spans all three chapters of 2 Peter plus the core passage (1:16–21). No chapter is out of scope.
1. Doctrine Vocabulary Matrix
Organized by the seven curriculum doctrines. “Available term(s)” lists the current Bodo rendering(s) drawn from the baseline translation memory (reused) or the new 2 Peter term registry.
1.1 The Reliability and Inspiration of Scripture
| Available Bodo Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|
| पबित्र सास्त्र (Scripture) | सास्त्र is a heavily Sanskritic word also used for Brahma Dharma’s own 1912-onward reform literature; a Bodo reader raised in a Brahma Dharma family may hear “one more shastra among several,” not a uniquely God-breathed corpus | Reuse the term (no better native alternative exists) but MANDATE a teaching note at every first occurrence distinguishing पबित्र सास्त्र from Brahma Dharma reform writings and from generic “sacred literature” |
| नुनाय साक्षी (eyewitness), बानायनाय कथा (myths) | Bathou tradition itself transmits Bathoubwrai/Kherai teaching orally as sacred narrative; “myth” language must not read as a blanket insult to oral tradition, only as a contrast with Peter’s own eyewitness claim | Keep the eyewitness/myth contrast tightly anchored to 1:16’s specific argument (apostolic firsthand testimony vs. invented tales), not generalized to all oral religious narrative |
| आकाशनिफ्राय आराव (voice from heaven), पबित्र सांगदौ (holy mountain) | आकाश was deliberately chosen over ओखrang to avoid the Bathou sijou plant’s five-element sky-branch symbolism; सांगदौ risks assimilation to नमासोलि (shrine site) if not distinguished | Reuse as recorded; explicit note that this is a one-time, historical divine self-disclosure, not an ongoing ritual site function |
| पबित्र आत्थाजों बोहोनाय (carried along by the Spirit) | Single highest collision risk in the letter. Phenomenologically almost indistinguishable from a doudini’s Kherai-trance possession, in which Bathoubwrai is understood to seize a human medium so that the deity, not the person, speaks | See §3 (Highest-Risk Ambiguities) below — mandatory oral distinguishing note every occurrence, no exceptions |
| निजोरनि बुझनाय (private interpretation), पबित्र सास्त्रखौ गोज्रा खालामनाय (twist Scripture) | Reasonably low collision risk on their own, but only cohere doctrinally when taught together with the carried-along-by-the-Spirit teaching (1:20–21 and 3:16 must be cross-referenced) | Native descriptive compounds; teach 1:20, 1:21, and 3:16 as a single unit |
1.2 Growing in Christian Virtue
| Available Bodo Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|
| पूरा मिथिनाय (full knowledge / epignōsis), मिथिनाय (knowledge / gnōsis) | ज्ञान was the obvious Sanskrit-loan candidate and is rejected outright: in Hindu thought and in Brahma Dharma’s own reform ethic, ज्ञान-marga (“the path of knowledge”) is one of the classical routes to मोक्ष (liberation) — precisely the wrong theological direction for 2 Peter’s Christ-centered epignōsis | Native compound built on मिथिनाय (“to know/perceive”); maintain the base/intensified pairing (मिथिनाय / पूरा मिथिनाय) across all six occurrences (1:2,3,5,6,8; 3:18) for rhetorical consistency |
| सत गुन (virtue / aretē) | गुन echoes the Samkhya-derived गुण vocabulary (sattva/rajas/tamas) foundational to Hindu ethics and drawn on by Brahma Dharma’s reform teaching — risk of being heard as a cosmic quality to be balanced through self-effort rather than a relational fruit of grace | Retain सत गुन (no unloaded native alternative exists) but fence it: every occurrence must be taught with explicit reference back to vv.3–4 (“granted… through the knowledge of him”), i.e., excellence flowing FROM relationship with Christ, not achieved independently |
| ईश्वर मानोन जिउनाय (godliness / eusebeia) | भक्ति (bhakti) was the natural-sounding alternative and is rejected outright: bhakti-marga is a load-bearing technical term in Hindu devotional theology and in Brahma Dharma’s own devotional emphasis, framing godliness as one devotional path among several | Native descriptive compound (“living honoring God”) avoids भक्ति entirely; low ambiguity once established, but the rejection of भक्ति must be documented for every future translator who might reach for it as the “obvious” word |
| सामान गोरोब बिश्वास (faith of equal standing), गोसो सामलानाय (self-control), सहननाय (endurance), भाइ-फिसानि प्रेम (brotherly kindness), प्रेम (love) | Moderate risk only; प्रेम should be checked against a current printed Bodo Bible for consistency before deployment | Reuse as recorded; confirm प्रेम against printed Bodo Bible; keep सहननाय lexically distinct from ch.3’s सहनशीलता (God’s patience) despite the shared root — believer’s endurance vs. God’s forbearance must not blur |
1.3 False Teachers and Their Judgment
| Available Bodo Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|
| मिथ्या भाबिष्यत सोंग्रा / मिथ्या सिक्षक (false prophets/teachers) | Risk of being heard as referring to ओझा, the folk ritual specialist/diviner of traditional village religious life, which would misclassify false teachers as belonging to a different cultural role entirely rather than corrupt occupants of the true prophetic/teaching office | Built on baseline भाबिष्यत सोंग्रा; teach explicitly that false teachers arise from WITHIN the legitimate prophetic/teaching office, corrupted, not from an unrelated ritual-specialist category |
| दंडनि अंधकार गारां (Tartarus) | नरक was the obvious Sanskrit-loan candidate and is rejected outright: it carries the full weight of Hindu cosmological naraka, typically understood as one stage within a purgatorial or cyclical rebirth system, which would collapse this one-time holding-until-judgment confinement into a very different cosmology | Native descriptive compound (“dark place/confinement of punishment”); fence explicitly against cyclical/purgatorial naraka framing |
| थियारि (false freedom / eleutheria) | मुक्ति was the natural near-synonym and is rejected: it sits one linguistic step from the already-forbidden मोक्ष (liberation) used for salvation in the Romans baseline; deploying it here for a FALSE, hollow freedom risks compounding confusion around मोक्ष-adjacent vocabulary generally | थियारि avoids the मुक्ति/मोक्ष root family entirely; low risk once this substitution is documented |
| गुमोन बाथा (error/deception / planē) | भ्रम was the natural candidate and is rejected: too close to माया/illusion-vocabulary underlying Hindu-monist claims that the visible world is itself cosmic illusion — a metaphysical claim 2 Peter is not making | गुमोन बाथा (moral/doctrinal “straying,” not illusion) fences this distinction cleanly |
| स्वर्गनि दूत (angel) | देवदूत was the natural compound and is rejected: देव is a generic Hindu word for a lesser deity, so देवदूत risks reading as “messenger of a deva,” folding angels into the populated Bathou/Kherai spirit-world | स्वर्गनि दूत avoids देव entirely; document the rejection for future translators |
| फोतोरनि गुलाम / सेवक pairing (slaves of corruption vs. Peter’s positive servant self-designation) | Low risk on its own, but the positive/negative pairing across the whole book (1:1 सेवक vs. 2:19 गुलाम) is easy to blur in translation if not deliberately preserved | Maintain the पेयर strictly; never interchange सेवक and गुलाम regardless of English source using “servant/slave” loosely |
1.4 The Certainty of Christ’s Return
| Available Bodo Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|
| मसीहनि दुसारे फैनाय (second coming / parousia) | A compound built on फिन (“again”) was the more literal option and is rejected: it would bleed into the baseline’s forbidden फिन जोनोम (rebirth/reincarnation) vocabulary, making Christ’s unique historical return sound like a rebirth-cycle event | दुसारे (“a second time”) avoids the फिन root entirely; MUST be rendered identically at all three occurrences (1:16, 3:4, 3:12) per the cross-document consistency rule inherited from the Romans baseline |
| गोरॉ महिमा (majesty), गोरॉ महिमानि ईश्वर आफा (Majestic Glory) | Built on established महिमा; risk is dilution into generic honorific praise-language shared with बर’ऐ/बुरहा elder-titles reserved for Bathoubwrai | Reuse as recorded; explicit teaching that Majestic Glory names God the Father himself, not a separate glorious being |
| ईश्वरनि आदार गोरा (beloved Son) | Expansion of baseline ईश्वरनि गोरा; risk of being heard as “a favored offspring among the many divine/semi-divine figures of the Bathou pantheon” | Always render in full with आदार; never abbreviate to bare गोरा in this context |
| बिहानि बिथिं (morning star / phōsphoros) | No indigenous astral-symbolism collision identified, but risk of the messianic point being lost if left as decorative imagery | Teach explicitly as pointing forward to Christ’s certain return, not left to resonate loosely on its own |
| हांसाबनाय मानसि (scoffer) | Low risk; must be distinguished from honest doubt/questioning | Reuse as recorded |
1.5 The Day of the Lord and Final Judgment
| Available Bodo Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|
| प्रभुनि बिचारनि दिन (Day of the Lord) | Built on established प्रभु; principal risk is being reheard as an impersonal cyclical cosmic dissolution (a pralaya-like recurring event in Hindu- and Brahma-Dharma-influenced cosmology) or as भागी (fate-driven reckoning) | Reuse as recorded; every occurrence must reinforce that this is a specific, future, ONE-TIME, personal act of the same प्रभु confessed in Romans 10:9 — real judgment, real renewal, not a recurring cycle |
| सृष्टि (creation), मूल पदार्थ (elements), गोमोन जाथाय (dissolved) | Moderate risk; सृष्टि could be read within a cyclical creation-dissolution-recreation cosmology if not anchored | Teach सृष्टि as God’s unique, personal, ex nihilo act; teach गोमोन जाथाय as a one-time transformative event within God’s linear plan |
| गोदान आकाश आरो गोदान हा (new heavens and new earth) | High risk: हा (“earth”) IS one of the five elements of the Bathou sijou plant’s symbolism (ha/dwi/bar/or/okhrang); an ओखrang-based compound was considered and rejected for the same reason | Built deliberately on आकाश rather than ओखrang; mandatory teaching note that this is God’s own eschatological re-creation, categorically not a renewal of sijou elemental cosmology |
| धार्मिकता थानाय (righteousness dwells) | Reuses baseline धार्मिकता; same caution against collapse into Brahma Dharma’s reformed dharma-conduct code applies here as throughout | Reuse as recorded with the same fencing note as धार्मिकता elsewhere |
1.6 Patience of God’s Timing
| Available Bodo Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|
| ईश्वरनि सहनशीलता (God’s patience / makrothymia) | Principal risk: reheard as impersonal fate-driven “waiting” or a non-urgent ritual-calendar patience, paralleling the baseline’s providence caution against भागी | Teach explicitly as purposive, personal, relational patience aimed at giving space for repentance (v.9b); never leave unqualified |
| मन सोलायनाय (repentance / metanoia) | Genuine gap — 2 Peter’s repentance concept is not present in the Romans baseline at all and must be introduced as a new foundational term for the whole Language Package | Deliberately built in parallel with the baseline’s established resurrection compound जिउनाय सोलायनाय (“turning back to life”), sharing the सोलायनाय (“turning/changing”) root, for pedagogical and structural consistency; recommend formal addition to shared translation memory with theologian confirmation before Phase 2 |
| बिलम्ब (slowness), फोतोर जानाय (perish) | Low-to-moderate risk; बिलम्ब must be read in context as the FALSE charge God’s patience refutes, not an admission of divine failure | Reuse as recorded |
1.7 Divine Nature and Escaping Corruption
| Available Bodo Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|
| ईश्वरनि सुबावआव भाग लाबनाय (partakers of the divine nature / koinōnoi theias physeōs) | Highest theological stakes in the entire book. Directly adjacent to two live theological currents: (a) the Hindu/Brahma-Dharma monist claim that the individual self (atman) is ultimately identical with Brahman, and (b) folk notions of humans becoming ancestor-spirits or minor deities after death | No existing Bodo term is safe to use unglossed. Retain the descriptive compound but require a mandatory anti-monist teaching note at EVERY occurrence: believers share God’s moral and relational character (holiness, incorruptibility, love) through the Spirit’s ongoing sanctifying work — NOT ontological identity with God, NOT becoming a deity or ancestor-spirit |
| फोतोर (corruption / phthora) | Risk of being heard as the Hindu/Brahma-Dharma cosmological claim that the material world is inherently perishable or illusory (a metaphysical claim), rather than 2 Peter’s moral claim | Teach explicitly as moral corruption tied to sinful desire (ἐπιθυμία), not a claim about the nature of matter itself |
| ईश्वरनि सक्ति (divine power), साद / गाहामनि साद (desire/lust) | Divine power reuses baseline power_of_god exactly, and must remain categorically distinct from देउनि सक्ति (doudini trance power); desire/lust is comparatively low risk | Reuse as recorded |
| फोतोरनि गुलाम (slaves of corruption) — cross-reference with §1.3 | Shared risk profile with False Teachers doctrine | See §1.3 above; maintain सेवक/गुलाम pairing |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods Requiring Fencing
The Romans baseline already distinguished two structurally different translation problems for Bodo: an actual conceptual gap (nothing corresponds) versus an existing wrong/contested word. 2 Peter surfaces both categories sharply, and they require different remediation strategies.
2.1 Genuine Conceptual Gaps (build new compound, teach from the ground up)
These concepts have no existing Bodo religious vocabulary at all, whether from Bathouism or Brahma Dharma, because the underlying idea does not exist in either system:
- παρουσία / Second Coming — Bathou religious life has no concept of a single historical deity who will return bodily a second time in judgment and glory; Kherai puja invites deities into temporary trance-presence repeatedly, which is a fundamentally different structure from a one-time, permanent, visible return. Requires ground-up teaching, not a borrowed frame.
- μετάνοια / Repentance as a distinct doctrinal category tied to God’s patient delay of judgment (2 Peter 3:9) — this specific pairing (patience-for-the-purpose-of-repentance) is new to the whole Language Package and must be built fresh (मन सोलायनाय), in deliberate structural parallel with जिउनाय सोलायनाय.
- κοινωνοὶ θείας φύσεως / Partakers of the divine nature — as noted above, this is not merely a crowded word but a genuinely unprecedented category: neither Bathouism (which has no doctrine of moral transformation into God’s character) nor Brahma Dharma’s reformed ethic (which is merit/conduct-oriented, not participatory) offers even a false-friend concept here. This is the single largest “teach from zero” burden in the curriculum.
- ἡμέρα κυρίου as final, one-time, linear judgment-and-renewal — Bodo cosmological vocabulary (to the extent Bathou tradition has any developed eschatology at all) has no linear end-of-history category; this must be introduced as new theological content, not merely relabeled.
2.2 Crowded Semantic Neighborhoods (existing term available, but claimed by a competing system — fence, don’t avoid)
These concepts DO have an available Bodo/Sanskrit-loan word, but that word already carries strong, active associations from Bathouism, Brahma Dharma, or generic Hindu-influenced discourse, and must be actively “fenced” — used, but with mandatory boundary-setting notes — rather than either naively adopted or entirely avoided:
| Bodo Term | Competing System | Fencing Note Required |
|---|---|---|
| ज्ञान (avoided entirely, replaced by मिथिनाय / पूरा मिथिनाय) | Hindu jnana-marga; Brahma Dharma reform | Not merely fenced but REJECTED outright — the collision is severe enough that no amount of fencing was judged sufficient |
| भक्ति (avoided entirely, replaced by ईश्वर मानोन जिउनाय) | Hindu bhakti-marga; Brahma Dharma devotional emphasis | REJECTED outright, same reasoning as ज्ञान |
| गुण / सत गुन (retained, fenced) | Samkhya-derived Hindu ethics (sattva-rajas-tamas); Brahma Dharma ethics | Fenced: every occurrence must tie virtue back to vv.3-4’s grace-basis |
| सास्त्र / पबित्र सास्त्र (retained, fenced) | Brahma Dharma’s own reform literature body | Fenced: explicit distinction from Vedic-style shastra literature and Brahma Dharma texts required at first occurrence |
| मुक्ति (avoided, replaced by थियारि for false freedom) | One step from the already-forbidden मोक्ष | Avoided rather than fenced, given adjacency to a term already banned in the baseline |
| भ्रम (avoided, replaced by गुमोन बाथा) | Hindu माya/illusion-vocabulary | Avoided rather than fenced |
| नरक (avoided, replaced by दंडनि अंधकार गारां) | Hindu cyclical/purgatorial naraka cosmology | Avoided rather than fenced |
| देवदूत (avoided, replaced by स्वर्गनि दूत) | देव as generic Hindu deity term | Avoided rather than fenced |
| हा / ओखrang-based compounds for “new earth” (आकाश/हा retained, ओखrang avoided) | Bathou sijou plant’s five-element cosmology | Fenced: हा is unavoidable (it is simply the ordinary word for “earth”) but must carry an explicit re-creation teaching note distinguishing it from sijou symbolism |
Pattern observed: Where the competing system’s claim on the word is total and doctrinally opposite (ज्ञान, भक्ति, मुक्ति, भ्रम, नरक, देवदूत), the strategy is avoidance — a native or descriptive compound is substituted entirely. Where the competing system’s claim is partial or the word is otherwise indispensable (गुण, सास्त्र, हा), the strategy is fencing — retain the term but attach a mandatory, repeatable teaching note. Phase 2 segment translation must apply this distinction consistently rather than treating all crowded terms alike.
3. Transliteration vs. Paraphrase Decisions
2 Peter contains a higher density of technical Greek theological vocabulary than Romans (parousia, epignōsis, aretē, eusebeia, makrothymia, phthora), which raises the transliteration-vs-paraphrase question more often. The following decisions were made and should be treated as binding for Phase 2:
| Term | Decision | Rationale |
|---|---|---|
| παρουσία (parousia) | Paraphrase (मसीहनि दुसारे फैनाय), NOT transliterated | A bare transliteration (e.g. “पारूसिया”) would be meaningless to the target reading level (Class 8–10) and would forfeit the opportunity to teach the concept; a literal-root compound using फिन was also rejected due to collision with फिन जोनोम |
| Ταρταρόω (Tartarus) | Paraphrase (दंडनि अंधकार गारां), NOT transliterated | Transliterating “Tartarus” would import an unexplained Greek mythological proper noun with zero native resonance while simultaneously failing to prevent readers from mentally substituting the already-available (and doctrinally wrong) नरक; a descriptive compound was judged safer than either option |
| μεγαλοπρεπὴς δόξα (Majestic Glory) | Paraphrase, expanded to full descriptive compound (गोरॉ महिमानि ईश्वर आफा) | This is a title/circumlocution, not a proper name; must be explicitly unpacked as referring to God the Father, which transliteration could not accomplish |
| ἐπίγνωσις / γνῶσις | Paraphrase, NOT the available Sanskrit loan ज्ञान | See §2.2; the available loan is doctrinally compromised, so a native root (मिथि-) was used instead of either transliteration or the crowded loan |
| Χριστός (Christ), Ἰησοῦς (Jesus), Ἀββά (Abba) | Transliteration retained, per Romans baseline (मसीह, जिसु, अब्बा) | These are established, attested forms already in Bodo Christian usage and the printed Bodo Bible tradition; no paraphrase is needed or appropriate for proper names/terms of address |
| ἀγάπη (agapē) | Loanword retained (प्रेम), NOT a fresh transliteration of the Greek | प्रेम is a widely attested pan-Indic Sanskrit loan already naturalized in Bodo; transliterating the Greek would be both unnecessary and unintelligible. Must still be checked against a current printed Bodo Bible before deployment |
| Second occurrence rule | Applies uniformly: παρουσία must be identical at 1:16, 3:4, 3:12; ἡμέρα κυρίου must be identical at 3:7, 3:10, 3:12 | Cross-document consistency rule inherited from the Romans baseline (see 12_ai_translation_requirements.md) |
General principle applied: Transliteration was reserved strictly for proper names and terms already fixed by established Bodo Bible tradition (Jesus, Christ, Abba). Every technical doctrinal term — even where Greek transliteration is common practice in some translation traditions (e.g., “parousia” left untranslated in some English devotional literature) — was paraphrased into a Bodo descriptive compound, because a bare transliteration would (a) be unintelligible at the target reading level and (b) forfeit the chance to actively fence the concept against Bathou/Brahma Dharma false-friend readings.
4. Ranked List of Highest-Risk Ambiguities in 2 Peter
Ranked by combined severity (doctrinal centrality × collision strength with Bathouism/Brahma Dharma) and likelihood of translator or reader misfire if unguided.
-
πνεῦμα ἅγιον φερόμενοι — “carried along by the Holy Spirit” (1:21) — CRITICAL. The single closest phenomenological match anywhere in this curriculum to a live, currently-practiced religious phenomenon: doudini possession-trance during Kherai puja, in which the human medium’s own identity recedes as Bathoubwrai speaks through her. Without a mandatory oral distinguishing note at every occurrence, this verse risks being read as biblical endorsement of trance-possession prophecy rather than sovereign, personal superintendence that fully preserves the human author’s consciousness and literary voice.
-
κοινωνοὶ θείας φύσεως — “partakers of the divine nature” (1:4) — CRITICAL. The most theologically dense phrase in the letter, sitting directly beside the Hindu/Brahma-Dharma monist claim that the self is ultimately identical with the divine (atman = Brahman), and beside folk beliefs about humans becoming ancestor-spirits. Requires the heaviest teaching investment of any single term in this curriculum.
-
ἡμέρα κυρίου — “Day of the Lord” (3:7,10,12) — CRITICAL. Risk of being reheard as a recurring, impersonal cosmic dissolution (pralaya-like) native to Hindu- and Brahma-Dharma-influenced cosmology, converting a one-time, personal, historical judgment-and-renewal event into a cyclical natural process.
-
παρουσία — “coming/return of Christ” (1:16; 3:4; 3:12) — CRITICAL. Bathou religious structure has literally no category for a single deity’s one-time historical, bodily, visible return; the risk is not a wrong-word collision but a complete conceptual vacuum that untaught readers will fill with the nearest available frame (repeated Kherai-style deity presence, or Brahma Dharma’s progressive-reform narrative of history).
-
ἐπίγνωσις / γνῶσις — “knowledge” (1:2,3,5,6,8; 3:18) — HIGH-to-CRITICAL. The rejected alternative (ज्ञान) is not a minor stylistic miss but a direct doctrinal collision with Hindu jnana-marga as one of the three classical paths to मोक्ष; if a future translator ever reaches for ज्ञान as the “more natural” word, the entire salvation-by-faith-not-by-enlightenment argument of the book is compromised.
-
καινοὺς οὐρανοὺς καὶ γῆν καινήν — “new heavens and new earth” (3:13) — HIGH. हा (“earth”) is unavoidably also one of the five elements of the Bathou sijou plant’s own cosmological symbolism; without explicit teaching, God’s eschatological re-creation risks being heard as a renewal of sijou elemental cosmology itself.
-
ἀρετή / εὐσέβεια — “virtue” and “godliness” (1:3,5,6,7) — HIGH. Two adjacent terms in the same virtue-chain (1:5–7) each carry live collision risk: सत गुन with Samkhya-derived गुण ethics, and the rejection of भक्ति for godliness removes an otherwise “obvious” word precisely because bhakti-marga is devotional-path technical vocabulary. A translator unfamiliar with this analysis could easily reintroduce भक्ति as more idiomatic.
-
Ταρταρόω — “Tartarus” (2:4) — HIGH. नरक is the single most likely “natural” substitution a Bodo speaker would reach for instinctively, and it is precisely wrong: full Hindu cyclical/purgatorial cosmology versus a one-time holding-until-judgment confinement.
-
ἐλευθερία — false “freedom” promised by false teachers (2:19) — HIGH. Adjacent to the already-forbidden मोक्ष family through मुक्ति; because this is a NEGATIVE, exposed-as-hollow freedom in context, using a मोक्ष-adjacent term here would be doubly confusing — appearing to associate the forbidden liberation concept with something the text itself calls false.
-
γραφή / προφητικὸς λόγος — “Scripture” and “prophetic word” (1:19,20; 3:16) — HIGH. सास्त्र’s overlap with Brahma Dharma’s own body of reform literature means that, absent explicit teaching, “Scripture” could be heard as one respected religious text-tradition among others rather than the uniquely God-breathed, closed prophetic-apostolic corpus 2 Peter itself is defending in this very passage (a doctrinally self-referential risk, since 2 Peter 1:20–21 and 3:16 are themselves teaching about Scripture’s nature).
-
μακροθυμία — “patience of God” (3:9,15) — HIGH. Shares the baseline’s existing providence caution against भागी (impersonal fate); God’s patience being purposive and relational (aimed at repentance) rather than passive delay must be actively taught, or the delay of Christ’s return will be read as divine indifference or fatalistic drift.
-
σεσοφισμένοι μῦθοι — “cleverly devised myths” (1:16) — MEDIUM-HIGH. Lower doctrinal centrality than the items above, but included because of its proximity to Bathou oral-tradition transmission; a careless rendering could be heard as a blanket dismissal of oral religious narrative generally rather than the specific eyewitness-vs-invented-tale contrast Peter intends.
5. Chapter Coverage Confirmation
| Chapter | Doctrines Represented | Gap-Analysis Status |
|---|---|---|
| 1:1–15 | Growing in Christian Virtue; Divine Nature and Escaping Corruption; background Sonship/Calling/Election | Fully reviewed — highest-stakes term (partakers of the divine nature) located here |
| 1:16–21 (core passage) | The Reliability and Inspiration of Scripture; The Certainty of Christ’s Return | Fully reviewed, verse-by-verse — highest collision-risk term (carried along by the Spirit) located here |
| 2:1–22 | False Teachers and Their Judgment | Fully reviewed — heaviest concentration of rejected-alternative decisions (नरक, मुक्ति, भ्रम, देवदूत) |
| 3:1–18 | The Day of the Lord and Final Judgment; Patience of God’s Timing; Certainty of Christ’s Return (scoffers); Reliability of Scripture (twisting, recap) | Fully reviewed — introduces the letter’s one genuinely new foundational term (repentance / मन सोलायनाय) recommended for shared translation memory |
No chapter of 2 Peter was found to be doctrinally inert; every chapter contributes at least one Critical- or High-risk ambiguity requiring dedicated Phase 2 review routing.
This analysis must be read alongside 08_core_glossary.md (term inventory) and the updated bible_term_registry.json (per-term registry entries) before Phase 2 segment translation begins. All Critical- and High-risk items identified in §4 require human theologian review per the routing rules established in 12_ai_translation_requirements.md; no exceptions.