Linguistic Gap Analysis
Linguistic Gap Analysis — 2 Timothy (English → Czech)
Purpose and Scope
This document executes PRD Phase 1 Step 8 for the 2 Timothy curriculum. It identifies where the destination language (Czech) has genuine vocabulary gaps, where existing Czech vocabulary is crowded by competing secular senses that must be actively “fenced,” and where transliteration is preferable to paraphrase (or vice versa). It also produces a ranked list of the letter’s highest-risk ambiguities to drive Phase 2 glossary construction (08_core_glossary.md) and registry population (bible_term_registry.json, doctrine_risk_registry.json).
This analysis extends — and never contradicts — the baseline Romans Language Package. Every REUSED term retains its Romans rendering exactly. The analysis covers the entire letter, chapters 1–4, with the core passage (3:14–4:5) receiving the deepest treatment as the theological anchor of the curriculum, not its scope boundary.
Governing finding carried over from the baseline: the central risk in this Language Package is not a rival religious framework contaminating meaning, but the near-total absence of a framework at all for a secular Czech reader — compounded here by the fact that 2 Timothy is a pastoral, in-house letter dense with technical vocabulary (deposit, sound doctrine, rightly handling, form of godliness) that has no everyday equivalent in either the religious or secular register. Where Romans mostly fought secular semantic drift of otherwise-common words, 2 Timothy additionally introduces several genuinely rare compound concepts with no live Czech idiom at all.
1. Doctrine Vocabulary Matrix
For each of the seven curriculum doctrines: the available Czech terms, their weaknesses, and the recommended translation strategy.
1.1 Inspiration and Sufficiency of Scripture
| Element | Detail |
|---|---|
| Available Czech terms | Bohem vdechnuté (theopneustos); Písmo (graphē); svatá Písma (hiera grammata); inspirace/inspirovaný (common secular alternative, rejected) |
| Weaknesses | ”Inspirace” is the dominant, almost exclusive secular sense a reader will bring — a song, a film, a painting “inspired” by something. It denotes a stimulus to human creativity, not divine authorship of the very words. “Písmo” is stable but the totalizing claim (“veškeré Písmo,” all of it, without remainder) and its claimed divine authority are wholly new content for a non-religious reader. |
| Recommended strategy | Retain the Kralice-tradition “Bohem vdechnuté” rather than “inspirované,” explicitly rejecting the latter as the primary rendering (permissible only as a one-time contrastive gloss: “ne pouze inspirováno jako umělecké dílo, ale Bohem vdechnuté”). Pair with narrative unpacking of what is claimed (God as source of the words themselves) on first substantive use, following the baseline’s Critical-term scaffolding rule. |
1.2 Perseverance under Suffering
| Element | Detail |
|---|---|
| Available Czech terms | snášet útrapy / trpělivě snášet těžkosti (kakopatheō); spolu trpět (synkakopatheō); utrpení (pathēma); pronásledování (diōgmos); snášet / vytrvalost (hypomenō/hypomonē) |
| Weaknesses | Czech has an extremely active secular “resilience culture” vocabulary (vytrvalost is used for marathon training, career grit, self-help literature) that will readily absorb these words without any Godward or gospel-specific reference. “Těžkosti” and “utrpení” alone read as generic life hardship. |
| Recommended strategy | Never let “vytrvalost” or “snášet” stand alone without an explicit governing phrase (“pro evangelium,” “v Kristu,” “s Bohem po svém boku”). Consistently link the noun/verb pair to their stated cause (gospel ministry, Christ) every time they occur, per the pattern already required for “calling” in the baseline. |
1.3 Guarding Sound Doctrine
| Element | Detail |
|---|---|
| Available Czech terms | zdravé učení / zdravá slova (hygiainousa didaskalia / hygiainontes logoi); svěřený poklad (parathēkē); svěřit (paratithēmi); chránit / opatrovat (phylassō); správně vykládat / podávat slovo pravdy (orthotomeō) |
| Weaknesses | ”Zdravé” is dominated in ordinary Czech by physical/dietary health discourse (zdravé jídlo, zdravý životní styl) — a live, high-frequency register in contemporary Czech wellness culture that could plausibly cause a reader to misread “zdravé učení” as “wholesome/positive teaching” in a vague self-help sense rather than “doctrinally uncorrupted.” “Orthotomeō” has no native Czech idiom at all — this is a missing-vocabulary case, not a crowded one. |
| Recommended strategy | Pair “zdravé učení” with an explicit contrast term (“bludné/falešné učení,” corrupted teaching) at first use so the health metaphor’s opposite is visible, anchoring the metaphor doctrinally rather than nutritionally. For “orthotomeō,” use the descriptive paraphrase “správně vykládat/podávat slovo pravdy” rather than searching for a single-word gloss that does not exist; accompany with the contrast already present in context (2:15 vs. the false teachers named in the same chapter, who are sincere but wrong) to make the “correct line, not just sincere effort” sense concrete. |
1.4 Faithful Transmission of the Gospel
| Element | Detail |
|---|---|
| Available Czech terms | svěřený poklad / svěřit (parathēkē / paratithēmi); věrní lidé (pistoi anthrōpoi); kázat / zvěstování (kēryssō / kērygma); evangelista (euaggelistēs) |
| Weaknesses | ČEP’s own preferred rendering for parathēkē is often “odkaz,” which in 21st-century Czech is now overwhelmingly the word for a hyperlink (“klikni na odkaz”) and only secondarily a generic inheritance/legacy — neither sense carries the weight of a precious trust guarded and physically handed to a named successor. “Evangelista” is culturally anchored almost exclusively to the four Gospel-writers (iconography, museum placards, school curricula: “čtyři evangelisté”), risking “do the work of an evangelist” being misread as “become a Gospel-author.” |
| Recommended strategy | Reject “odkaz” outright; use “svěřený poklad” consistently for the noun and “svěřit” for the verb across all four chapters to preserve the deliberate Paul→Timothy→faithful men chain-of-custody image (1:12, 1:14, 2:2). Retain “evangelista” (it is the correct dictionary term) but mandate an explanatory gloss on every first substantive use per document: “evangelista — ten, kdo zvěstuje evangelium,” explicitly distinguishing the role from the authorial sense. |
1.5 The Charge to Preach the Word
| Element | Detail |
|---|---|
| Available Czech terms | důrazně přikazuji / zapřísahám (diamartyromai); kaž Boží slovo (kēryxon ton logon); ať je vhod nebo nevhod; kárat (epitimaō); buď bdělý (nēphō) |
| Weaknesses | ”Slovo” alone is dangerously generic in Czech — it simply means “a word” in the most ordinary sense (jedno slovo, dej mi slovo). Without an explicit possessive/qualifier it will not register as “the message of the gospel” at all. “Diamartyromai” (a formal legal-style summons “before God and Christ Jesus”) has no everyday Czech equivalent that preserves courtroom solemnity — “prosím” or “říkám ti” would badly undertranslate 4:1’s gravity. |
| Recommended strategy | Never render “the word” as bare “slovo” in this doctrine’s key verses; always qualify: “Boží slovo,” “slovo evangelia.” For diamartyromai, use the more formal legal-register options (“důrazně přikazuji,” “zapřísahám”) and accompany 4:1 with a translator’s note establishing this as a solemn charge sworn before God and the coming Judge, not a casual exhortation. |
1.6 Apostasy and False Teachers in the Last Days
| Element | Detail |
|---|---|
| Available Czech terms | poslední dny (eschatai hēmerai); zbožnost (eusebeia); vnější podoba/forma zbožnosti (morphōsis eusebeias); ďábel (diabolos); pokání (metanoia); báje/bajky (mythos); rouhači (blasphēmoi) |
| Weaknesses | ”Poslední dny” risks a pop-apocalyptic reading (disaster films, doomsday content widely consumed in Czech secular media) rather than the NT’s whole-church-age sense. “Ďábel” has no entry anywhere in the Romans baseline — this doctrine is a genuinely new theological category for the pipeline, and Czech’s dominant colloquial devil-word (“čert”) is folkloric and comic (“k čertu s tím,” “ať ho čert vezme”), risking trivialization if register discipline slips. “Rouhání” (blasphemy) carries real Czech legal-historical weight as a former criminal-code category (repealed relatively recently), risking a civic/free-speech framing rather than a theological one. |
| Recommended strategy | Gloss “poslední dny” on first use as the period between Christ’s first and second coming, not a specific near-future countdown. Use “ďábel”/“satan” exclusively in formal doctrinal material; explicitly forbid “čert” register per the same rule the baseline applies to “Ježíšmarjá.” For “rouhači,” add a brief clarifying phrase (“mluví zle o Bohu”) so the theological referent is unmistakable apart from any legal-civic association. |
1.7 Assurance of Reward
| Element | Detail |
|---|---|
| Available Czech terms | dobrý boj jsem bojoval; svůj běh jsem dokončil; víru jsem zachoval; koruna spravedlnosti; spravedlivý soudce; je připravena/uložena; odplatit/dát podle skutků; ať se jim to nepřičte |
| Weaknesses | ”Koruna” is, before any theological sense, the name of the Czech currency (koruna česká, Kč) — an unavoidable everyday monetary association that risks reframing the “crown of righteousness” as a cash payment for religious performance, directly colliding with the baseline’s already-Critical Grace≠merit rule. |
| Recommended strategy | Never present “koruna spravedlnosti” without the co-text of “boj” and “běh” (athletic contest imagery) already present in 4:7–8, and add an explicit translator’s note on first use distinguishing an honorary victor’s wreath from a wage or currency. This is the single highest-priority fencing case in the “Assurance of Reward” doctrine (see ranked list, §4). |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
A key analytical distinction for this curriculum: some terms have no natural Czech equivalent at all (missing vocabulary — the risk is under-translation into vague filler) versus terms where a perfectly good Czech word exists but is occupied by a dominant secular or civic sense (crowded neighborhoods — the risk is the wrong sense activating by default). Each requires a different mitigation strategy.
2.1 Missing Vocabulary (no native Czech idiom — paraphrase required)
| Concept | Greek | Why no equivalent exists | Strategy |
|---|---|---|---|
| Rightly handling the word of truth | ὀρθοτομέω (orthotomeō) | Compound agricultural/surveying metaphor (“cutting a straight line/furrow”) with no surviving Czech idiom | Multi-word paraphrase: “správně vykládat / podávat slovo pravdy,” never compressed to a single verb |
| Form of godliness [denying its power] | μόρφωσις εὐσεβείας (morphōsis eusebeias) | A precise form-vs-substance philosophical contrast with no single Czech noun capturing both halves | Paraphrase with explicit two-part structure: “vnější podoba/forma zbožnosti (bez její moci)” — retain the parenthetical negation, do not drop it |
| Itching ears | κνηθόμενοι τὴν ἀκοήν (knēthomenoi tēn akoēn) | The idiom does not exist in Czech; a literal rendering alone risks sounding comic rather than diagnostic | Retain the vivid image (“svědění v uších”) paired with an explanatory clause spelling out the meaning, never left to stand alone |
| Solemn legal charge | διαμαρτύρομαι (diamartyromai) | No single Czech verb carries both “call to witness” and “issue a binding charge” | Use the compound “důrazně přikazuji / zapřísahám” and accompany with a note on the courtroom register being invoked |
| Complete/fully equipped | ἄρτιος / ἐξαρτίζω (artios/exartizō) | Rare technical vocabulary (readiness for a specific task) with no everyday Czech single-word match | ”způsobilý / důkladně vybavený” — resist collapsing to a vague “dobrý” |
| The entrusted deposit | παραθήκη (parathēkē) | No live Czech noun for “a valuable item placed in another’s keeping for safeguarding and eventual return,” distinct from a bank deposit or contractual “vklad” | Fixed compound “svěřený poklad,” never “odkaz” (see §1.4) |
2.2 Crowded Semantic Neighborhoods (a Czech word exists, but a competing sense dominates)
| Czech term | Theological sense needed | Competing dominant secular/civic sense | Fencing strategy |
|---|---|---|---|
| zdravé (učení/slova) | Doctrinally uncorrupted | Physically/nutritionally healthy (diet, lifestyle) | Pair with explicit doctrinal contrast term (“ne bludné, ale zdravé učení”) |
| koruna | Victor’s honorary wreath | Czech currency (Kč) | Anchor to athletic co-text (boj, běh); explanatory note mandatory |
| evangelista | One who actively proclaims the gospel | The four Gospel-writers (art, museums, school curricula) | Mandatory explanatory gloss on first use every document |
| povolání / svaté povolání | God’s sovereign summons to salvation/service, for every believer | One’s job/profession (esp. acute when combined with “svaté” → risks reading as “a holy profession,” i.e., clergy-as-career) | Actively distinguish from vocational-career sense; clarify the summons is to every believer, not a professional class |
| výchova (paideia) | Scripture’s God-driven moral/spiritual formation | Secular child-rearing / school pedagogy | Explicit framing: “výchova, kterou dává Bůh prostřednictvím svého slova,” not merely “vzdělávání” |
| hřích | Serious moral transgression before God | Colloquial “a shame/pity” (weakened idiom) | Retain full doctrinal weight per baseline; do not soften in 3:6’s description of exploited women |
| pravda | The specific content of apostolic gospel truth | Generic civic/political truth-claims (a major historical Czech newspaper was literally named “Pravda”; “pravda a láska zvítězí” is a live civic slogan) | Anchor with “pravda evangelia” wherever the referent could otherwise be read as truth-in-general |
| báje/bajky (mythos) | Unspecified false doctrine | Classical/Slavic mythology as a school literary category | Context must make clear these are not a reference to mythology proper but to invented religious error |
| rouhači (blasphēmoi) | Those who speak against God specifically | Czech legal-historical “rouhání” as a former criminal-code free-speech category | Add clarifying phrase (“mluví zle o Bohu”) to keep the theological referent primary |
| čert vs. ďábel | Real personal malevolent spiritual being | Folkloric, comic exclamatory figure (“k čertu s tím”) | Use “ďábel”/“satan” exclusively in formal doctrinal material; forbid “čert” register |
| zjevení (as a candidate rendering of epiphaneia) | Christ’s future visible, personal return | The biblical book title “Zjevení Janovo” (Revelation) | Prefer “příchod” as primary rendering to avoid the reader assuming a cross-reference to Revelation |
| služba (diakonia) | Gospel ministry specifically | Generic service (customer service, civil/military service) | Context must explicitly signal gospel-ministry sense |
| slib vs. zaslíbení (epaggelia) | God’s unbreakable pledge | ”Slib” carries proverbial unreliability in Czech civic culture (broken political promises) | Use “zaslíbení” exclusively for God’s promise; never “slib” |
| gangréna vs. rakovina (gangraina) | Spreading, destructive doctrinal corruption | Both are recognized medical terms with no theological competing sense (low risk) | Either acceptable as dynamic equivalent; no fencing required, noted here for completeness |
3. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| θεόπνευστος (theopneustos) | Neither transliterate nor use the cognate loanword “inspirované” — retain the established Kralice-tradition calque Bohem vdechnuté | A transliteration (“teopneustos”) would communicate nothing to a Czech reader; the tempting cognate “inspirované” actively miscommunicates (see §1.1). The existing Bible-tradition calque is correct and must be retained with an accompanying gloss, not replaced. |
| Ἀββά (Abba) | Transliterate: Abba, retained per baseline convention, paired with “Otče” | Not applicable to 2 Timothy directly (no occurrence), but noted here to confirm the convention is unchanged and to flag that Timothy’s father/son address language (1:2, 2:1) should stay stylistically consistent with the intimacy register Romans 8:15 established. |
| εὐαγγελιστής (euaggelistēs) | Retain the standard dictionary transliteration evangelista, but mandatory paired gloss | Coining a new non-standard paraphrase word would break consistency with the wider Czech Bible tradition and confuse readers moving between this curriculum and other Christian literature; the correct fix is a mandatory explanatory gloss, not a different word. |
| παραθήκη (parathēkē) | Paraphrase, not transliteration or loanword: svěřený poklad | No Greek-derived loanword exists in Czech theological usage for this concept; a compound descriptive phrase is the only viable strategy, and it must be fixed and reused rather than varied. |
| μεσσίας-type category words (n/a directly in 2 Timothy, but “Christ Jesus” recurs) | Retain baseline transliterated proper names: Ježíš, Kristus | No new decision required; consistency with Romans baseline is mandatory. |
| διάβολος (diabolos) | Use the established Czech theological term ďábel (a Greek-derived loanword already naturalized in Czech), not a fresh transliteration and not the folk-word “čert" | "Ďábel” is already the correct, stable, dictionary and Bible-tradition term; the decision here is one of register enforcement against a competing colloquial synonym, not of transliteration technique. |
| μετάνοια (metanoia) | Retain the established Bible-tradition Czech term pokání, not a transliteration | A transliteration would be unrecognizable and unhelpfully novel; “pokání” is correct but — per the baseline’s treatment of “spasení” — must be taught narratively as new conceptual content, since the stable word carries no automatic conceptual payload for a secular reader. |
| ὑγιαίνουσα διδασκαλία (hygiainousa didaskalia) | Paraphrase using existing Czech words in combination (zdravé učení), not a specialized coinage | A specialized theological neologism would be less accessible than the existing metaphor; the correct strategy is contrastive framing (§1.3), not a different lexical choice. |
| ἐπιφάνεια (epiphaneia) | Paraphrase: příchod, explicitly avoiding the transliteration-adjacent “epifanie” (a rare literary/liturgical loanword in Czech, virtually unknown to general readers) and avoiding “zjevení” (collision with Revelation) | Neither the loanword nor the most obvious cognate serves; a plain descriptive word is safest. |
| ὀρθοτομέω (orthotomeō) | Paraphrase only; no viable single-word candidate exists | See §2.1; this is a pure missing-vocabulary case requiring sustained descriptive phrasing. |
4. Ranked List of Highest-Risk Ambiguities in 2 Timothy
Ranked by combined severity (doctrinal centrality × likelihood of default misreading), for Phase 2 prioritization. All are Critical or High risk in the accompanying registries.
-
“Koruna spravedlnosti” (crown of righteousness, 4:8) — The single highest-priority fencing case in this letter. “Koruna” is first and foremost Czech currency; an unprepared reader risks converting Paul’s entire theology of grace-received reward into a picture of payment for religious performance, directly undermining the baseline’s Grace≠merit Critical rule at the letter’s climactic verse.
-
“Pán” (Lord) — extremely high frequency (10 occurrences: 1:8, 1:16, 1:18, 2:19, 2:22, 4:8, 4:14, 4:17, 4:18, 4:22) — Already Critical in the baseline, but 2 Timothy’s sheer occurrence density multiplies the exposure; every instance risks flattening into the everyday honorific “pane” unless actively taught, not merely capitalized, each time.
-
“Bohem vdechnuté” (God-breathed, 3:16) vs. “inspirované” — The doctrine of Scripture’s very origin is at stake; the dominant secular cognate is not merely weaker but actively points to the wrong causal agent (human creative stimulus rather than divine authorship).
-
“Evangelista” (evangelist, 4:5) — A concrete, present-tense ministry charge risks being misread as an impossible/irrelevant historical category (become one of the four Gospel-writers) rather than the active proclamation task Timothy is charged with today.
-
“Svěřený poklad” vs. “odkaz” (entrusted deposit, 1:12/1:14/2:2) — The letter’s central structural metaphor (a trust to be guarded and handed on intact) is at risk of being flattened into “a hyperlink” or “a generic legacy” if ČEP’s “odkaz” is used instead of the fenced-off compound.
-
“Svaté povolání” (holy calling, 1:9) — Compounds two already-High-risk baseline terms; the specific risk of misreading it as “a holy profession” (i.e., a description of clergy as a job category, rather than God’s summons addressed to Timothy and to every believer) is acute and specific to this combination.
-
“Vzkříšení” (resurrection) at 2:18 — Uniquely dangerous in this letter because, unlike every other occurrence of this Critical term in the pipeline so far, this instance reports a false claim by false teachers (“the resurrection has already occurred”). Any framing failure risks contaminating the reader’s understanding of the letter’s own true doctrine of resurrection (2:8) with the very error the text condemns.
-
“Ďábel” (the devil, 2:26) — A wholly new doctrinal category for this pipeline (absent from the entire Romans baseline), competing against the comic/folkloric “čert” register that saturates everyday Czech speech; the highest risk here is not mistranslation but accidental register collapse into humor.
-
“Zdravé učení / zdravá slova” (sound doctrine/words, 1:13, 4:3) — The dominant wellness-culture sense of “zdravé” in contemporary Czech risks reducing a doctrinal-purity claim to a vague “positive, good-for-you” endorsement, precisely inverting the passage’s warning about what people will refuse to endure.
-
“Pokání” (repentance, 2:25) — Per the baseline’s central finding about “spasení,” this is a linguistically stable term with essentially no live conceptual payload for a secular reader; the risk is not competing meaning but empty recognition — the word registers without activating any framework of a real inward change leading away from the devil’s snare.
-
“Kaž [Boží] slovo” (preach the word, 4:2) — bare “slovo” risk — Without the mandatory possessive anchor, “slovo” collapses into the most generic possible Czech noun (“a word”), destroying the force of the letter’s central imperative.
-
“Zaslíbení” vs. “slib” (promise of life, 1:1) — Czech civic culture’s proverbial cynicism about political “sliby” (broken promises) risks unconsciously discounting God’s pledge as belonging to the same unreliable category unless “zaslíbení” is used and actively distinguished.
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“Diamartyromai” (solemnly charge, 4:1) — Any softening toward a casual request register at the letter’s climactic charge undercuts the entire weight of what follows (4:2–5), including items 9 and 11 above.
-
“Vnější podoba/forma zbožnosti bez její moci” (form of godliness denying its power, 3:5) — Risk of collapsing into a generic, moralistic “hypocrisy” reading that loses the specific form-vs-power theological contrast identifying the false teachers of the last days.
-
“Ať se jim to nepřičte” / “odplatit podle skutků” (4:14, 4:16) — The shared logizomai-root accounting language operating in two directions (crediting/not-charging) in the same chapter risks being read as inconsistent or as contradicting the Critical justification-by-faith-alone doctrine unless both occurrences are explicitly taught as temporal/relational recompense distinct from the basis of salvation.
5. Full-Book Coverage Confirmation (Chapter-by-Chapter Review)
Per the PRD Phase 1 full-coverage mandate, every chapter of 2 Timothy has been reviewed for load-bearing vocabulary gaps, even where a chapter’s content does not surface a new Critical/High term beyond what is captured above.
- Chapter 1 (1:1–18): Greeting triad (grace/mercy/peace, 1:2), promise of life (1:1), holy calling (1:9), the entrusted deposit introduced (1:12, 1:14), “be not ashamed” (1:8, 1:12, 1:16), suffering vocabulary introduced (1:8). Fully covered above (§§1.2, 1.4, 1.6, 1.7, ranked items 2, 5, 6, 12, 13).
- Chapter 2 (2:1–26): Transmission chain (2:2), suffering/soldier-athlete-farmer imagery (2:3–7, low new-vocabulary risk beyond suffering terms already covered), resurrection true-vs-false contrast (2:8, 2:18 — ranked item 7), rightly handling the word (2:15), gangrene/myths-adjacent corruption imagery (2:16–17), the devil’s snare and repentance (2:25–26 — ranked items 8, 10). Fully covered above (§§1.3, 1.4, 1.6, §2.1, §2.2, ranked items 5, 7, 8, 10, 15 [partially, continued in ch.4]).
- Chapter 3 (3:1–17): Last-days vice list (3:1–5, including form of godliness — ranked item 14), exploitation of vulnerable women (3:6), deceivers/deceived (3:13), core passage on Scripture’s origin and sufficiency (3:14–17 — ranked items 3, and supporting terms in §1.1/§2.1: paideia, artios/exartizō, man of God). This chapter contains the theological anchor of the curriculum and receives the deepest treatment in §1.1 and §2.1 above; no additional gaps identified beyond those already tabulated.
- Chapter 4 (4:1–22): The charge to preach (4:1–5 — ranked items 4, 9, 11, 13), Paul’s own perseverance summary and reward language (4:6–8 — ranked item 1), personal/historical material (4:9–21: proper names, itinerary, requests) reviewed and found to carry no new doctrinal-vocabulary risk beyond standard proper-name transliteration (already governed by baseline convention; see glossary “Household of Onesiphorus / other proper names” entry), closing doxology (4:18, 4:22) reusing baseline “sláva,” “milost,” “Pán” without new risk.
No chapter, verse range, or doctrine in the assigned curriculum list has been silently omitted. All seven assigned doctrines (Inspiration and Sufficiency of Scripture; Perseverance under Suffering; Guarding Sound Doctrine; Faithful Transmission of the Gospel; The Charge to Preach the Word; Apostasy and False Teachers in the Last Days; Assurance of Reward) are represented in §1 with at least one Critical/High anchor term and at least one ranked ambiguity in §4.
6. Recommendations for Phase 2 Glossary Construction
- Every term in §2.2 (“Crowded Semantic Neighborhoods”) must receive a mandatory fencing clause or contrastive co-text on first substantive use per document, not merely a dictionary-correct translation.
- Every term in §2.1 (“Missing Vocabulary”) must be locked as a fixed multi-word paraphrase in translation memory before Phase 2 begins; workers must not be permitted to improvise shorter or more “natural-sounding” alternatives that lose the compound sense.
- The ranked list in §4 should drive review-routing priority within the Critical/High tier: items 1–8 warrant first-pass theologian review even before automated Phase 2 batch processing begins, given their combination of doctrinal centrality and high default-misreading probability.
- All transliteration-vs-paraphrase decisions in §3 are final for this curriculum and must be recorded in
bible_term_registry.jsonandtranslation_memory.jsonbefore Phase 2 Step 16 parallel processing, per the baseline’s Translation Memory Load and Enforcement Instructions. - This document should be re-consulted whenever a new 2 Timothy-specific term is discovered mid-translation that is not already covered by the baseline or by
08_core_glossary.md, using the same missing-vocabulary/crowded-neighborhood distinction as the analytical frame.
This analysis extends translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json from the Romans baseline and must be loaded alongside them, and alongside 08_core_glossary.md, before any Phase 2 translation of 2 Timothy material.