Linguistic Gap Analysis
Linguistic Gap Analysis — 2 Peter | English → Czech
Curriculum: 2 Peter 1–3
Core passage: 2 Peter 1:16–21
Depends on: analysis/07_semantic_analysis.md (full-book term inventory), analysis/08_core_glossary.md (per-term risk tiers), baseline translation_memory.json / bible_term_registry.json (English–Czech, Romans)
Purpose: This document identifies where Czech theological vocabulary is genuinely missing (no compact equivalent exists at all), where it is crowded (a term exists but is dominated by a competing everyday or historical-cultural sense that must be actively fenced off), and where transliteration is or is not warranted. It closes with a ranked list of the letter’s highest-risk ambiguities to prioritize for Phase 2 scaffolding and human review.
Governing context (reused from baseline): Czech is one of Europe’s most secular societies. Unlike most Language Packages in this pipeline, the dominant failure mode is not a competing religious framework overriding the correct doctrinal reading — it is (a) a complete absence of any framework at all, so that a correctly translated term communicates nothing, or (b) a live secular or historical-cultural meaning occupying the same word, so that the reader’s only association is the wrong one. 2 Peter introduces several risks of a third kind not prominent in the Romans baseline: collision with a specific standing ecclesial idiom (“den Páně” = Sunday) and collision with a live alternative spiritual framework (New Age self-divinization language), rather than a purely secular or purely absent one. These are flagged explicitly below.
1. Doctrine Vocabulary Matrix
For each of the seven curriculum doctrines: the Czech terms available, their weaknesses, and the recommended strategy (cross-referenced to the term ID in bible_term_registry.json/08_core_glossary.md).
1.1 The Reliability and Inspiration of Scripture
| Available Czech term(s) | Weakness | Recommended strategy |
|---|---|---|
| písmo (lowercase) | Ordinary word for handwriting/font (“psací písmo,” “Times New Roman písmo”); capitalization is the only signal of sacred sense — a fragile marker, structurally identical to the baseline’s “Pán/pane” problem | Písmo (capitalized), mandatory gloss on first use in every document: “Boží, autoritativní psané slovo, ne rukopis ani typ písma” |
| slovo Boží / prorocké slovo | Generic; risks reading as any pious utterance rather than the specific OT prophetic corpus | prorocké slovo, anchored explicitly to 1:19–21 with OT-background note |
| spolehlivější, pevnější, jistější (for βεβαιότερον) | Native comparative adjectives exist but none is a fixed theological term; risk is inverting the comparison (making Scripture sound merely “as reliable as,” not “more reliable than,” eyewitness experience) | spolehlivější / pevnější, with an explicit translator note preserving the “MORE reliable than eyewitness testimony” direction of the comparison |
| výklad (for ἐπίλυσις) | Ordinary word for “interpretation”; strongly invites the (incorrect) reading “no private interpretation of the Bible is allowed” | výklad, with mandatory gloss every occurrence: “proroctví nevzniklo z vlastního výkladu proroka” (origin, not permission-to-read) |
| unášeni / puzeni Duchem svatým (for φερόμενοι) | No ready-made Czech theological idiom for this nautical image exists at all — a genuine vocabulary gap, not a crowded-word problem | unášeni Duchem svatým, paraphrase-built, mandatory gloss anchoring both personal agency (not mechanical dictation) and full divine sovereignty (not mere human inspiration-as-genius) |
Assessment: This doctrine combines one crowded-neighborhood risk (Písmo) with two genuine vocabulary gaps (ἐπίλυσις’s origination sense; φερόμενοι’s carrying-image). No existing Czech Bible tradition offers a stable idiom for either gap; both require built, paraphrastic renderings with mandatory glosses, not word selection alone.
1.2 Growing in Christian Virtue
| Available Czech term(s) | Weakness | Recommended strategy |
|---|---|---|
| ctnost (ἀρετή) | Recognizable but carries a classical/philosophical-ethics-textbook register (echoes school curricula on Aristotelian virtue) rather than Spirit-empowered Christian quality | ctnost, reframed with concrete relational language, avoiding a moralistic, self-help-adjacent gloss |
| zbožnost (εὐσέβεια) | Genuine Bible-tradition term, but sounds archaic/pietistic — a “devout grandmother” register — to a contemporary secular ear | zbožnost, gloss reframing as vigorous, present-tense devotion, not old-fashioned piety |
| poznání (ἐπίγνωσις/γνῶσις) | All-purpose secular word for any kind of knowledge (a fact, a skill, a person) | poznání, object of knowledge (God/Christ) must be specified from context every occurrence |
| sebeovládání vs. zdrženlivost (ἐγκράτεια) | zdrženlivost is more literal but reads as dated/clinical | sebeovládání preferred for contemporary accessibility |
| vytrvalost vs. trpělivost (ὑπομονή vs. μακροθυμία) | Both English source concepts (“endurance,” “patience”) could plausibly be rendered by either Czech word, risking collapse of a deliberate authorial distinction between chapter 1’s human virtue and chapter 3’s divine forbearance | vytrvalost reserved strictly for ὑπομονή (human); trpělivost reserved strictly for μακροθυμία (divine) — enforced as a hard fencing rule, not stylistic preference |
| láska (ἀγάπη) | All-purpose Czech word for every kind of love (romantic, familial, hobby); zero inherent distinction for willed, self-giving divine love | láska, object/quality specified from context every time, exactly parallel to baseline’s “víra” handling |
Assessment: No genuine vocabulary gaps here — all terms have available Czech renderings. The risk is entirely one of crowded neighborhoods (ctnost, zbožnost, poznání, láska) and one internal-consistency fencing requirement (vytrvalost vs. trpělivost) needed to preserve an authorial distinction the source text itself makes.
1.3 False Teachers and Their Judgment
| Available Czech term(s) | Weakness | Recommended strategy |
|---|---|---|
| falešní učitelé (ψευδοδιδάσκαλοι) | “Učitel” overwhelmingly evokes an ordinary school profession | falešní učitelé, actively taught as a claimed-spiritual-authority role, not a job description |
| kacířství vs. škodlivé nauky (αἱρέσεις ἀπωλείας) | “Kacířství” carries strong positive national-historical counter-association via Jan Hus, a persecuted national hero — using it risks generating sympathy for “heretics” rather than condemnation | škodlivé nauky selected specifically to avoid this collision; genuine missing-vocabulary problem in that no neutral Czech word for “destructive doctrinal faction” exists without either legal (sekta) or historical-martyrdom (kacířství) baggage |
| soud (κρίσις/κρίμα) | Ordinary word for a courtroom/legal trial — the reader’s only default association | soud, eschatological/final/divine sense actively built up against the legal-default reading, paralleling baseline’s “ospravedlnění” pattern |
| Tartaros (transliterated) vs. uvrhl do propasti temnoty | Direct transliteration risks phonetic collision with “Tataři” (the Tatars), a loaded medieval-invasion ethnic/military term in Central European memory | uvrhl do propasti temnoty (descriptive paraphrase), avoiding transliteration entirely |
| svoboda (ἐλευθερία) | Extremely emotionally/politically loaded via the 1989 Velvet Revolution; dominant positive civic-liberty association actively competes with Peter’s critique of false moral license | svoboda, with mandatory contrastive framing distinguishing political/civic liberty from moral license that is actually slavery to corruption |
| sodoma gomora (idiom) vs. Sodoma a Gomora (proper narrative reference) | Colloquial idiom “je tam sodoma gomora” = “total mess/chaos,” risking flattening of the specific judgment narrative into a joke | Sodoma a Gomora, always anchored to the Genesis 19 narrative explicitly, never left to stand alone where the idiomatic reading could surface |
Assessment: Mixed profile — mostly crowded-neighborhood problems (soud, svoboda, sodoma gomora idiom, kacířství) plus one true transliteration-avoidance decision (Tartaros) and one genuine terminological gap (a neutral word for “destructive heretical faction”).
1.4 The Certainty of Christ’s Return
| Available Czech term(s) | Weakness | Recommended strategy |
|---|---|---|
| příchod vs. parusie (transliterated) (παρουσία) | No competing secular meaning to correct (unlike Pán or povolání), but also no pre-existing conceptual category at all — “příchod” alone (ordinary word for “arrival”) carries none of the technical weight of a specific, bodily, visible, glorious future return | příchod, never “parusie” (see §3 below); requires the entire doctrinal category to be built from nothing, identically at every occurrence (1:16; 3:4; 3:12) |
| posměvači (ἐμπαῖκται) | More common everyday connotation is generic teasing/joking | posměvači, contextually anchored to scornful unbelief specifically about the Parousia, not humor |
| báje vs. mýtus (μῦθος) | “Mýtus” is a common loanword for any popular misconception in casual modern Czech (“to je jen mýtus”), risking a pop-culture fact-check register | báje preferred to preserve the register of an invented ancient legendary narrative |
| velebnost (μεγαλειότης) | Formal/literary register, risks remaining an abstract label | velebnost, always paired with concrete narrative content (what was seen at the Transfiguration) |
Assessment: The central issue here is not a crowded word but an absent category: Parousia has no ready Czech conceptual shelf to sit on. This is the letter’s paradigm case of a “missing vocabulary” problem rather than a “crowded neighborhood” problem.
1.5 The Day of the Lord and Final Judgment
| Available Czech term(s) | Weakness | Recommended strategy |
|---|---|---|
| den Páně (ἡμέρα Κυρίου) | CRITICAL, distinctive to this curriculum: in live Czech Catholic and Protestant liturgical usage, “den Páně” is the standing term for Sunday, the weekly day of worship — not a blank slate but an actively competing, currently-used idiom | den Páně, with mandatory explicit distinguishing note at every occurrence: this is not the weekly day of worship but the singular, cataclysmic day of cosmic judgment |
| zahynutí (ἀπώλεια) | Ordinary word primarily evokes simple physical/biological death (e.g., death in an accident) | zahynutí, actively distinguished from mere biological death as final, eternal ruin — the direct antonym of “spasení” |
| živly (στοιχεῖα) | Low risk; also used of “raging elements” in storms, a naturally compatible secular sense | živly, standard rendering |
| nové nebe a nová země | Risks the baseline’s documented “fairy-tale kingdom” association (“království” in children’s literature) | Anchor concretely to “in which righteousness dwells” (3:13b), never left as a free-floating fantastical image |
Assessment: This doctrine contains the single most distinctive risk in the entire curriculum: a Czech idiom that is actively and correctly used every week in a different sense. This is neither a missing-vocabulary problem nor an ordinary crowded-secular-word problem — it is a live ecclesial-idiom collision, unlike anything flagged in the Romans baseline.
1.6 Patience of God’s Timing
| Available Czech term(s) | Weakness | Recommended strategy |
|---|---|---|
| trpělivost (μακροθυμεῖ) | Completely ordinary secular word (patience in traffic, with children); covenantal/salvific weight (God deliberately delaying judgment) must be built up, not assumed | trpělivost, reserved exclusively for divine forbearance per §1.2’s fencing rule |
| neotálí (βραδύνει) | Risk of implying God is bound by human standards of promptness if mishandled | neotálí, framed as sovereign purpose, not mere timeliness |
| pokání (μετάνοια) | Distinctive risk: live Roman Catholic sacramental association (the sacrament of confession/“zpověď”) persists as background cultural knowledge even among non-practicing Czechs, risking a ritual/liturgical reading rather than an inward reorientation | pokání, with mandatory gloss distinguishing inward, decisive turning toward God from the sacramental rite |
| jeden den je u Pána jako tisíc let (2 Pet 3:8 phrase) | No single-word equivalent; risk of being read as a merely poetic saying about time passing quickly, detached from the patience doctrine | Render as a full phrase with an explicit doctrinal note tying it to μακροθυμία/βραδύνει, not merely to human perception of time |
Assessment: “Pokání” is a crowded-neighborhood problem of a specific type not otherwise seen in this curriculum: not secular drift but a rival religious-institutional association (sacramental confession) — a genuine collision with a still-living, historically Catholic-shaped feature of Czech religious memory, even in an otherwise low-practice society.
1.7 Divine Nature and Escaping Corruption
| Available Czech term(s) | Weakness | Recommended strategy |
|---|---|---|
| podílníci na božské přirozenosti (θείας φύσεως κοινωνοί) | CRITICAL, structurally unique risk: unlike most terms in this Language Package, this phrase collides with a genuinely live contemporary spiritual framework — New Age/self-help spirituality (“vyšší já”/higher self, yoga and meditation culture, pantheistic self-divinization), which retains real cultural traction in the Czech Republic despite low church attendance | podílníci na božské přirozenosti, with mandatory gloss anchoring the phrase firmly in covenantal participation through Christ, explicitly rejecting a “divine spark within you” or self-actualization reading |
| zkáza (φθορά) | Everyday domain is physical decay/spoilage (spoiled food) | zkáza, taught explicitly as moral ruin, not physical decay |
| žádostivost vs. žádost (ἐπιθυμία) | Bare “žádost” is the ordinary bureaucratic word for a formal application/request (a job or permit application) | žádostivost selected specifically to avoid this collision; gloss required on first use |
| Spasitel (σωτήρ) | Stable Bible-tradition word at risk of remaining a bare archaic label without narrative content | Spasitel, always paired with narrative unpacking (rescued from what, to what, by whom), per baseline’s “spasení” handling |
| zaslíbení vs. slib (ἐπαγγέλματα) | “Slib” is the ordinary word for any everyday promise | zaslíbení preferred specifically to preserve theological weight over the more mundane “slib” |
Assessment: This doctrine contains the curriculum’s other paradigm case, alongside “den Páně,” of a live competing framework rather than an absent or merely secular one — but the competing framework here is not ecclesial-historical, it is contemporary alternative-spirituality. This distinguishes it sharply from the baseline Romans profile, where no comparable competing religious/spiritual framework was documented.
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuine Missing Vocabulary (no compact Czech equivalent exists; must be built via paraphrase + gloss)
| Concept | Why the gap is real | Strategy |
|---|---|---|
| φερόμενοι (“carried along by the Holy Spirit,” 1:21) | No existing Czech theological idiom captures the nautical image of sovereign, non-coercive, personal divine agency working through — not replacing — human authorial personality | Paraphrase: unášeni Duchem svatým, with mandatory explanatory gloss on first use in every document |
| ἐπίλυσις (“origination” of prophecy, 1:20) | Czech has no dedicated word distinguishing “originated from” vs. “may be interpreted by”; “výklad” collapses both senses | výklad, with a fixed mandatory clarifying gloss every occurrence |
| παρουσία (technical Parousia, 1:16; 3:4; 3:12) | “Příchod” is a correct but conceptually empty container — there is no pre-existing Czech category for a specific, bodily, visible, glorious future return distinct from ordinary “coming” or “arrival” | Build the category explicitly in teaching material; render identically at every occurrence; never substitute a vaguer “his presence” reading |
| θείας φύσεως κοινωνοί (“partakers of the divine nature,” 1:4) | No fixed Czech theological phrase exists for this concept at all; the literal compound must be constructed | podílníci na božské přirozenosti, built and glossed, anchored to covenantal participation in Christ |
| αἱρέσεις ἀπωλείας (“destructive heresies/factions,” 2:1) | No neutral Czech word exists for “doctrinally destructive faction” that lacks either legal-sectarian connotations (sekta) or the Hus-associated national-historical baggage of kacířství | škodlivé nauky (constructed descriptive phrase rather than a single inherited noun) |
| ἡμέρα παρὰ Κυρίῳ ὡς χίλια ἔτη (the “day as a thousand years” comparison, 3:8) | No single term; a doctrinal argument compressed into an analogy that must be rendered and explained as a full clause, not a vocabulary item | Render as full phrase, doctrinally glossed, tied explicitly to μακροθυμία/βραδύνει |
2.2 Crowded Semantic Neighborhoods (a Czech term exists and is well-formed, but is dominated by a competing sense that must be actively fenced)
| Czech term | Competing sense dominating everyday/cultural use | Fencing strategy |
|---|---|---|
| Písmo / písmo | Handwriting, font | Capitalization + mandatory first-use gloss |
| Pán / pane | ”Mister/Sir,” everyday polite address | Capitalization (inherited baseline convention) + explicit doctrinal note at 2 Peter’s Lord/Savior title occurrences |
| den Páně | Sunday (live liturgical/calendar usage in both major Czech Christian traditions) | Mandatory explicit distinguishing note at every occurrence — the single most acute fencing requirement in this curriculum |
| milost | Judicial clemency/pardon | Baseline forbidden-substitution rule extended to 3:18’s “grow in grace” |
| povolání | One’s job/profession | Baseline forbidden-substitution rule extended to 1:10 |
| vyvolení | Competitive selection (job interview, sports tryout) | Baseline forbidden-substitution rule extended to 1:10 |
| soud | Courtroom/legal trial | Active teaching of the eschatological, final, divine sense against the legal default |
| svoboda | Political/civic liberty (1989 Velvet Revolution) | Explicit contrastive framing: political liberty vs. false moral license that is actual bondage |
| pokání | Roman Catholic sacramental confession (“zpověď”) | Gloss distinguishing inward reorientation from ritual act |
| žádost (rejected in favor of žádostivost) | Formal bureaucratic application/request | Term substitution avoids the collision outright |
| zkáza | Physical decay/spoilage (spoiled food) | Explicit “moral, not physical” framing on first use |
| zahynutí | Simple biological/accidental death | Explicit distinction from mere physical death, as antonym of “spasení” |
| sodoma gomora (idiom) | “Total chaos/mess” (of a messy room, disorderly event) | Always anchor to the Genesis 19 narrative explicitly; never leave the phrase to stand alone |
| mýtus (rejected in favor of báje) | Any popular misconception (“to je jen mýtus,” pop-culture fact-checking register) | Term substitution avoids the collision outright |
| Tartaros (rejected transliteration) | Phonetic collision with “Tataři” (the Tatars), a loaded medieval ethnic/military term | Descriptive paraphrase avoids transliteration outright |
| podílníci na božské přirozenosti | New Age/self-help “higher self” and self-divinization language (a live contemporary framework, not merely secular absence) | Mandatory gloss anchoring in covenantal participation through Christ, explicitly rejecting a divine-spark-within reading |
| kacířství (rejected in favor of škodlivé nauky) | National-historical sympathy via Jan Hus | Term substitution avoids the collision outright |
Structural observation: Two entries above — “den Páně” and “podílníci na božské přirozenosti” — represent a category of risk not present anywhere in the baseline Romans package: collision with a currently live alternative framework (one ecclesial-liturgical, one contemporary-spiritual) rather than either a purely secular everyday sense or a total absence of any framework. These two therefore warrant the highest priority for mandatory, repeated, non-optional glossing across every document in the curriculum, not merely first-use glossing.
3. Transliteration vs. Paraphrase Decisions
| Term | Transliteration option | Paraphrase/native option | Decision | Rationale |
|---|---|---|---|---|
| παρουσία | ”parusie” (attested in some Czech academic/theological literature) | příchod | Paraphrase (příchod) | Following baseline precedent (no new technical loanwords introduced for the general reader); “parusie” would be entirely opaque to a low-biblical-literacy secular reader and would fail the readability register mandated in 12_ai_translation_requirements.md. The doctrinal weight must instead be built onto ordinary “příchod” through explanatory scaffolding. |
| Τάρταρος (Tartarus) | “Tartaros” | uvrhl do propasti temnoty | Paraphrase | Direct transliteration risks unintended phonetic collision with “Tataři” (the Tatars); a wholly avoidable and distracting association with no counterbalancing benefit. |
| Βαλαάμ (Balaam) | Balaám | (no viable paraphrase; proper name) | Transliteration | Standard established proper-name convention; requires an accompanying brief OT narrative gloss (Numbers 22–24), not a translation choice. |
| Σόδομα καὶ Γόμορρα | Sodoma a Gomora | (no viable paraphrase; proper name) | Transliteration | Standard proper-name convention; risk is not the transliteration itself but the competing colloquial idiom (§2.2), addressed by contextual anchoring, not by avoiding the name. |
| ἐπίλυσις | ”epilýze” (no attested Czech usage) | výklad | Paraphrase | No precedent exists for transliterating this term into Czech theological usage; native “výklad” plus mandatory gloss is the only viable path. |
| αἵρεσις (heresy) | “herese” (attested loanword, rare/academic register) | škodlivé nauky | Paraphrase, rejecting both the loanword and the native “kacířství" | "Herese” is too academic/unfamiliar for the target reading level; “kacířství” collides with Jan Hus. “Škodlivé nauky” is the only option avoiding both problems. |
| μῦθος | ”mýtus” (common loanword) | báje | Paraphrase (báje), rejecting the loanword | ”Mýtus” carries an active pop-culture “fact-check” register in contemporary Czech that would trivialize Peter’s specific denial of inventing a legendary tale. |
| ἀβαρ / Ἀββά (Abba, cf. Romans 8:15) | Abba | — | Transliteration (not present in 2 Peter, listed here only to confirm continuity with baseline for any cross-referencing devotional material) | Per baseline convention; no change for this curriculum. |
General principle applied: Transliteration is reserved strictly for proper names with no viable native alternative (Balaám, Sodoma a Gomora) or for terms with an already-established cross-document Bible-translation precedent (Abba, retained only by reference). For every technical theological compound or abstract noun without an established Czech Bible-tradition rendering, paraphrase with mandatory gloss is preferred over introducing a new academic loanword, consistent with the reading-level target (general-interest magazine register) mandated for this Language Package.
4. Ranked List of Highest-Risk Ambiguities in 2 Peter
Ranked by combined severity of (a) doctrinal centrality to the seven curriculum doctrines, (b) likelihood of an incorrect default reading given ordinary Czech usage, and (c) whether a live competing framework (not merely an absent one) is involved.
- “den Páně” (Day of the Lord) vs. “Sunday” — 3:10. Unique in this curriculum: a live, currently-used liturgical idiom directly overlapping the target phrase. Highest-priority mandatory, repeated glossing required at every single occurrence, not just first use.
- θείας φύσεως κοινωνοί (“partakers of the divine nature”) vs. New Age self-divinization — 1:4. The only other collision in this curriculum with a live competing framework rather than an absent or merely secular one; risk of the entire Divine Nature doctrine being absorbed into a “higher self” reading with real contemporary cultural traction.
- φερόμενοι (“carried along by the Holy Spirit”) — dictation vs. mere human authorship — 1:21. The anchor verb of the core passage (1:16–21) and the letter’s central inspiration doctrine; no existing Czech idiom, high risk of collapsing into either extreme (denial of divine agency or denial of human personality).
- παρουσία (Parousia) as an empty conceptual category — 1:16; 3:4; 3:12. Not a wrong-reading risk but a no-reading risk: “příchod” alone communicates nothing of the letter’s central eschatological claim without sustained scaffolding across all three occurrences.
- Písmo vs. písmo (capitalization as sole signal) — 1:20. Structurally identical fragile-signal risk to the baseline’s “Pán/pane,” but newly introduced in this curriculum for a different core noun; first substantive occurrence in the letter’s core passage raises the stakes.
- ἐπίλυσις (“výklad”) — private-interpretation misreading — 1:20. A well-documented, frequently mistranslated clause; the risk is not merely comprehension failure but active doctrinal inversion (implying a ban on personal Bible reading rather than a claim about prophecy’s divine origin).
- κρίσις/κρίμα (“soud”) — courtroom default — 2:3, 2:4, 2:9; 3:7. Governs the letter’s entire second doctrine (False Teachers and Their Judgment); the everyday legal sense is the reader’s only default, with no residual religious sense to fall back on.
- ἐλευθερία (“svoboda”) — Velvet Revolution association — 2:19. Uniquely Czech-historical risk with no parallel in the baseline Romans package; the word’s dominant association is not merely secular but specifically and positively political, actively working against Peter’s negative critique.
- μετάνοια (“pokání”) — sacramental confession association — 3:9. A live, specifically Catholic-shaped institutional association (unlike most terms in this Language Package, which face absence rather than a rival institution); risks a ritual reading displacing an inward-reorientation reading.
- Σόδομα καὶ Γόμορρα — colloquial “sodoma gomora” idiom — 2:6. Risk of trivializing a serious judgment narrative into a joke about a messy room; requires narrative anchoring every occurrence.
- ἀπώλεια (“zahynutí”) vs. simple biological death — 3:7, 3:16; cf. 2:1, 2:3. The direct antonym of “spasení” in this letter; without active distinction, the eschatological weight collapses into an unremarkable statement about mortality.
- Ταρταρώσας — phonetic collision risk with “Tataři” — 2:4. A purely orthographic/phonetic hazard, fully avoidable, but catastrophic if missed (introduces an unintended, historically loaded ethnic association into a judgment passage).
- ἀσέλγεια/ἐλευθερία cluster vs. “svoboda” reinforcing each other — 2:2, 2:7, 2:18–19. Compounding risk where multiple terms in the same pericope (2:18–19) could each independently misfire; requires coordinated glossing across the passage as a unit, not term-by-term.
- αὐξάνετε ἐν χάριτι καὶ γνώσει (“rostěte v milosti a poznání”) — judicial-pardon-growth misreading — 3:18. The letter’s closing verse and thesis bookend; inherits milost’s baseline risk but compounds it with an unusual “growth” framing not present in the baseline Romans occurrences of milost.
- ἐπιθυμία (“žádostivost”) vs. “žádost” bureaucratic collision — 1:4; 2:10, 2:18; 3:3. Lower doctrinal centrality than the items above, but a uniquely Czech risk (a bureaucratic-paperwork flattening of sinful craving) with no parallel elsewhere in this Language Package’s baseline.
5. Summary and Handoff Notes
- Two structurally new risk categories appear in this curriculum that have no precedent in the baseline Romans package: (1) collision with a live standing ecclesial idiom (“den Páně” = Sunday), and (2) collision with a live contemporary alternative spiritual framework (New Age “higher self” language colliding with “partakers of the divine nature”). Both require mandatory, repeated (not merely first-use) glossing throughout every Phase 2 document, exceeding the baseline’s standard first-use scaffolding rule.
- Genuine vocabulary gaps (φερόμενοι, ἐπίλυσις, παρουσία, θείας φύσεως κοινωνοί, destructive-heresy phrase, “day as a thousand years”) require built paraphrase with mandatory gloss; none can be resolved by dictionary lookup alone, and all must be recorded with fixed, cross-document-consistent renderings before Phase 2 translation begins.
- Two proper deliberate transliteration-avoidance decisions (Tartaros → descriptive paraphrase; μῦθος → báje, not “mýtus”) must be enforced as hard rules, not stylistic preferences, given the severity of the alternative collisions (Tataři; pop-culture fact-checking register).
- All findings in this document must be merged into
translation_memory.jsonandbible_term_registry.jsonper the Translation Memory Load and Enforcement Instructions before Phase 2 segment translation begins for 2 Peter, consistent with the baseline’s established workflow.