Linguistic Gap Analysis — 1 Timothy

Destination language: English

Purpose and Scope

This document executes PRD Phase 1 Step 8 for the 1 Timothy curriculum: a linguistic gap analysis identifying where contemporary English vocabulary is missing (no ready term exists and one must be built/glossed), where it is crowded (a term exists but a competing semantic neighbor must be actively fenced off), and where transliteration vs. paraphrase decisions must be made explicitly rather than assumed. It closes with a ranked list of this letter’s highest-risk ambiguities for Phase 2 routing.

As with the baseline Romans Language Package, English is both source and destination language here. The “translation task” is editorial: restoring Paul’s meaning against secular drift, denominational contest, and obsolescence within English itself. This document extends, and never contradicts, the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json, and builds directly on 08_core_glossary.md and assets/bible_term_registry.json already produced for this curriculum.

Coverage is full-book: all six chapters of 1 Timothy are reviewed below. The core passage, 1 Timothy 3:1-13 (qualifications for overseers and deacons), is the theological anchor of this curriculum but not its scope boundary — every chapter is treated, including chapters that mainly reuse baseline-established terms without introducing new gap risk.

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Part 1: Doctrine Vocabulary Matrix

For each of the eight curriculum doctrines, this matrix records: the available English term(s), their weaknesses (false-friend drift / denominational contest / obsolescence), and this curriculum’s recommended strategy.

1.1 Sound Doctrine versus False Teaching

Available term	Weakness	Recommended strategy
doctrine / sound doctrine	”Doctrine” reads as rigid, humanly-imposed dogma in casual usage (“doctrinaire”); the Greek’s built-in health metaphor (“sound” = “healthy,” cf. “hygiene”) is invisible in modern “sound” (≈ “reliable/valid,” as in “sound advice”)	Retain “sound doctrine” as the working term but surface the health metaphor explicitly on first use each document: “teaching that produces spiritual health, as a healthy diet produces physical health — the opposite of teaching that spreads like an infection”
false teaching / teach a different doctrine (heterodidaskaleō)	Contemporary pluralism resists exclusive truth claims of any kind	State Paul’s exclusive claim plainly; do not soften into “differing perspectives” language
myths and genealogies (1:4) / irreverent, silly myths (4:7)	“Myth” in modern usage can mean either “false belief” (deflationary) or, in academic religious-studies usage, a culturally significant sacred narrative (a more neutral or even respectful sense) — readers may import either	Gloss as “speculative, unverifiable stories,” not “myth” in the academic-neutral sense
knowledge falsely so called (KJV) / γνῶσις pseudōnymos	KJV’s “science” = 17th-century “knowledge,” a severe false friend today (readers assume the empirical sciences are condemned)	Avoid “science” entirely in contemporary renderings; use “so-called knowledge” and flag the KJV wording as a historical false friend if quoted

Gap assessment: No single missing term; this is primarily a crowded neighborhood problem (doctrine/dogma/myth all carry unwanted modern baggage) requiring active fencing, not a missing-vocabulary problem.

1.2 Qualifications for Church Leadership (Elders and Deacons)

Available term	Weakness	Recommended strategy
bishop	Imports full hierarchical, multi-congregation, sacramental office (Catholic/Orthodox/Anglican/Methodist polity) absent from the text	Avoid as primary rendering; use only with explicit disclaimer if quoting historic translations
overseer (episkopos)	Sounds like a corporate workplace supervisor to secular ears	Preferred rendering; state explicitly this is a local-congregation office, and that episkopos and presbyteros (elder) name the same office in the Pastorals (cf. Titus 1:5-7), without adjudicating later polity development
elder	Collides with the highly visible LDS/Mormon missionary title “Elder”	Preferred rendering for presbyteros; explicitly distinguish from the LDS usage on first substantive use, since many readers’ most frequent real-world encounter with capitalized “Elder” is missionaries at the door
deacon	Institutional shape differs sharply by tradition (ordained cleric / lay board / mercy office)	Describe the NT pattern (tested, service-oriented, character-qualified office) without assuming any one tradition’s later development
husband of one wife	Three live, defensible readings (general marital fidelity; excludes divorced-remarried; requires marriage)	Present the range; do not silently resolve

Gap assessment: This is 1 Timothy’s most acute crowded neighborhood cluster — three of five terms (bishop, elder, deacon) each collide with a strong, unrelated contemporary usage. No missing vocabulary; the problem is exclusively fencing off wrong imports.

1.3 Christ as the One Mediator

Available term	Weakness	Recommended strategy
mediator	Modern “mediator” = neutral, disinterested, no-personal-stake dispute facilitator (divorce mediation, labor mediation) — nearly inverse of Christ’s self-giving, one-sided advocacy	Mandatory explicit clarification every first use: Christ is not neutral but gave himself at cost for humanity’s side
ransom	Dominant modern sense = criminal kidnapping ransom, importing extortion/criminality onto the wrong party	Retain core “price paid for release” sense; clarify the “captor” is sin/death, not a criminal, and the ransom is the rescuer’s own voluntary self-gift
Savior	Secularized generic use (“the team’s savior,” “turnaround savior” in corporate turnarounds) drains exclusivity	State plainly this is a title, not a metaphor: God/Christ personally is the Savior, not merely a source of rescue
one God, one mediator (2:5)	No major drift in “one,” but the numerical exclusivity claim runs against contemporary religious pluralism	State the exclusivity claim plainly per doctrinal-preservation rule; do not soften to “a” mediator

Gap assessment: No missing vocabulary. “Mediator” is a crowded, false-friend-dominated term requiring the same tier of mandatory clarification as baseline “justification” and “election.”

1.4 Public Worship and Prayer

Available term	Weakness	Recommended strategy
intercession, thanksgiving, supplication, prayer (fourfold list, 2:1)	Low individual risk (baseline reuse); minor risk of collapsing all four into a single generic “praying”	Preserve the fourfold distinctness briefly, noting each nuance
holy hands	”Holy” survives mainly as an exclamation or in the negative “holier-than-thou” idiom	Restate as “hands set apart for God, symbolizing a life free from ongoing unrepented sin,” per baseline’s holy-word rebuilding requirement
submission / subjection (2:11)	Sits at the center of the complementarian/egalitarian controversy — the single most contested passage in this letter	Mandatory denominational-transparency statement: state this curriculum’s own reading explicitly, acknowledge other English-speaking Christian traditions read the passage differently
exercise authority (authenteō, 2:12)	Genuinely rare word (NT hapax) with disputed range from neutral “have authority” to negative “domineer/usurp” — a scholarly, not merely lay, disagreement	Present the documented range; do not resolve silently through word choice alone
saved through childbearing (2:15)	One of the NT’s most disputed individual clauses, compounding the baseline’s Critical “salvation” risk	Present the documented range of scholarly readings (spiritual safekeeping through the ordeal of childbirth; general physical safekeeping; “the childbearing” = Christ’s birth)
modest apparel / propriety (2:9-10)	Modern “modesty” has narrowed to clothing-coverage alone	Restore the broader concern: ostentation and wealth/status display generally, not clothing coverage in isolation

Gap assessment: This section has 1 Timothy’s highest concentration of genuine lexical/exegetical ambiguity (not just cultural drift) — authenteō and the childbearing clause are disputed among careful scholars themselves, a distinct and more severe category than ordinary false-friend drift.

1.5 The Church as Pillar of Truth

Available term	Weakness	Recommended strategy
pillar and foundation of the truth	Secular idiom “a pillar of the community” reframes toward social respectability	Clarify the architectural, load-bearing, truth-supporting (not truth-originating) sense; church upholds revealed truth, does not generate or determine it
household of God	Mildly archaic/formal in ordinary speech (“family” or “home” more common today)	Retain as a genuine asset against “church”-as-institution drift; brief modernizing gloss (“God’s own family”) acceptable alongside it
mystery (of godliness, 3:9, 3:16)	Modern “mystery” = unsolved puzzle/detective fiction, nearly inverse of Paul’s “now fully revealed” sense	Mandatory explicit clarification, same tier as baseline “justification”
vindicated/justified in the Spirit (3:16)	Same verb root as baseline “justification” but applied to Christ’s own vindication, not a sinner’s declared-righteous status	Explicitly distinguish the two applications; do not let the baseline’s sinner-focused clarification bleed into this Christological use unmodified
manifested in the flesh (incarnation, 3:16)	Baseline “incarnation” Critical risk applies fully	State plainly as a real, historical, bodily assuming of human nature, not a temporary or illusory appearance

Gap assessment: No missing vocabulary; primarily requires careful sense-differentiation fencing between two theologically related but referentially distinct uses of “justified”/“vindicated” language (sinner vs. Christ).

1.6 Godliness and Contentment

Available term	Weakness	Recommended strategy
godliness	Rare in ordinary speech; “godly” carries a mild “goody-goody” pejorative in casual usage	State plainly: authentic reverence expressed in conduct, not external religious performance
contentment	Secular self-help/minimalism culture offers a superficially similar but ungrounded ideal	Distinguish godliness-grounded contentment (dependence on God’s provision) from generic secular minimalism pursued for self-actualization
gain (godliness as a means of, 6:5)	Directly and specifically in tension with the contemporary prosperity-gospel movement	Name the prosperity-gospel connection explicitly, per denominational-transparency principle
love of money	Popular misquotation (“money is the root of all evil”) drops “the love of” and “a root of”	Correct the misquotation explicitly each time this passage is taught
fight the good fight	Fully secularized generic idiom (fighting cancer, fighting for a cause)	Restore the specific object, “of the faith,” each time
good confession	Modern “confession” defaults to admission of wrongdoing	Clarify as a positive, public, courtroom-style truth-affirmation, not a guilt admission

Gap assessment: Mostly idiom-erosion (phrases that have become generic English idioms detached from their specific referent) rather than outright false-friend drift; the fix in each case is restoring the missing specific object of the phrase.

1.7 Care for Widows and the Household of Faith

Available term	Weakness	Recommended strategy
widow indeed	Word itself is stable; the assumed total economic vulnerability (no pensions, insurance, social safety net) is a context gap, not a word-choice problem	Supply first-century economic background explicitly rather than assuming modern social-safety-net assumptions transfer
double honor	”Honor” has drifted to a purely emotional/relational sense, losing the material-wages entailment	Restore the wages sense explicitly using 5:18’s “the laborer deserves his wages”
infidel / unbeliever (5:8, KJV “infidel”)	KJV’s “infidel” now carries harsh geopolitical/interreligious-conflict connotations far beyond Paul’s comparatively mild sense	Use “unbeliever”; flag “infidel” as a historical false friend if quoting KJV or older hymnody
bondservants / slaves (6:1-2)	Contemporary readers rightly bring strong moral revulsion from the history of race-based chattel slavery, which the ancient institution (genuinely oppressive but structurally different) does not map onto cleanly	Supply historical framing; avoid both a timeless endorsement reading and a flattened “employee” analogy; flag for theologian review

Gap assessment: This doctrine’s central problem is missing background knowledge (economic and historical context), not missing or crowded vocabulary per se — the words are comprehensible, but the assumed social world behind them is not.

1.8 Guarding the Deposit of Faith

Available term	Weakness	Recommended strategy
guard the deposit (parathēkē, 6:20)	Modern “deposit” = banking/rental-security-deposit sense: money temporarily held, often partially forfeited, eventually withdrawn or refunded with deductions — a transactional, negotiable framing	Mandatory explicit clarification, same tier as “mediator”/“mystery”: this is a fixed, unaltered trust to be preserved intact and passed on, not a financial instrument
the faith (body of doctrine)	Same English word as personal-trust “faith,” but a distinct sense (the deposit of apostolic teaching, 1:19; 3:9; 4:1; 6:10, 6:21)	Flag both senses explicitly on each occurrence; do not let one sense silently absorb the other
depart from the faith / apostasy	”Apostasy” rare outside religious contexts	Brief definition required; do not soften into mere doubt or struggle
doctrines of demons	Horror-genre/entertainment fictionalization trivializes the claim	State plainly as a real spiritual claim, per doctrinal-preservation rule

Gap assessment: “Guard the deposit” is this doctrine’s single highest-risk item — a textbook false-friend case parallel in severity to baseline “justification.”

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Part 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods

A key analytical distinction for this letter: some doctrines suffer from missing vocabulary (English simply lacks a ready term and one must be built through paraphrase/definition), while others suffer from crowded semantic neighborhoods (a term exists and is even common, but a stronger competing sense must be actively fenced off). 1 Timothy leans heavily toward the second category — more than Romans did — because so much of this letter’s distinctive vocabulary (bishop/elder/deacon, mediator, mystery, deposit) has a specific competing modern institutional or transactional sense rather than simply being rare.

2.1 Missing Vocabulary (obsolescence-dominant; build through definition)

Term	Nature of the gap
godliness	No everyday synonym carries the same “reverence expressed in lived conduct” sense; “piety” is available but even rarer and can sound precious/affected
sound doctrine’s health metaphor	English has no live idiom connecting “sound” teaching to bodily health; the metaphor must be reconstructed, not merely glossed
widow indeed’s economic assumptions	No missing word, but missing shared background knowledge about the ancient economic safety net (or lack of one)
conscience (as answerable to revealed truth, not self-generated)	The word survives, but the theological sense (a faculty formed by and accountable to external revealed truth) has no live competing English term; only the drifted subjective sense (“follow your conscience”) is culturally available
council of elders / presbytery	No neutral, non-denomination-specific English term exists that both names the collective body of elders and avoids the Presbyterian-polity-specific connotation; “council of elders” is the best available paraphrase

2.2 Crowded Semantic Neighborhoods (false-friend-dominant; fence off the wrong neighbor)

Term	Competing occupant of the semantic space	Fencing strategy
bishop / overseer	Hierarchical multi-congregation clergy office (Catholic/Anglican/Orthodox/Methodist polity)	Use “overseer”; state explicitly this is a local, single-congregation office
elder	LDS/Mormon missionary title “Elder”	Explicit disclaimer distinguishing the NT office from the contemporary LDS usage on first use
deacon	Denomination-specific institutional shapes (ordained cleric; finance/property board; mercy office)	Describe the NT pattern only; do not import any one tradition’s fuller development
mediator	Neutral, disinterested professional dispute-resolution facilitator	Explicit contrast: Christ is not neutral but self-giving on humanity’s side
mystery	Unsolved puzzle / detective fiction	Explicit contrast: a truth once hidden, now fully revealed and to be confidently held
guard the deposit	Bank deposit / rental security deposit (transactional, partially recoverable)	Explicit contrast: a fixed, unalterable trust, not a financial instrument
ransom	Criminal kidnapping ransom	Retain “price paid for release” core; relocate the “captor” from a criminal actor to sin/death; relocate the “payer” from an extortion victim’s family to the rescuer’s own voluntary self-gift
good confession	Criminal admission of guilt	Explicit contrast: a positive, public truth-affirmation
double honor	Purely emotional/relational esteem	Explicit restoration of the material-wages entailment
council of elders (presbytery)	Presbyterian Church polity’s proper-noun regional governing body	Prefer the paraphrase over the transliteration for general audiences
infidel (if quoted historically)	Post-9/11 geopolitical/interreligious-conflict connotation	Flag explicitly as harsher than Paul’s sense if the KJV wording is encountered
fight the good fight	Generic secularized struggle-idiom (fighting cancer, fighting for a cause)	Restore the specific object, “of the faith”
submission	Contemporary complementarian/egalitarian controversy occupies this entire semantic space already	State this curriculum’s reading transparently; acknowledge the range of other readings

Key finding: Where Romans’ highest-risk terms (grace, justification, election, lord) were predominantly single-word false friends competing with a secular/legal/political sense, 1 Timothy’s highest-risk terms are disproportionately institutional/office vocabulary (bishop, elder, deacon, presbytery) competing with other Christian denominations’ fully developed institutional structures. This is a distinctive feature of this curriculum: the crowding is often intra-Christian (denominational) rather than purely secular.

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Part 3: Transliteration vs. Paraphrase Decisions

Because this Language Package is English-to-English, “transliteration” here means retaining a traditional, church-historical English word-form (often KJV-descended) rather than fully paraphrasing into contemporary plain English. Each decision below states the recommendation and rationale.

Term	Transliterate (retain traditional form)	Paraphrase (modern plain English)	Recommendation
episkopos	”bishop"	"overseer”	Paraphrase. “Bishop” imports too much unwanted hierarchical baggage; “overseer” is the safer default, with the traditional term named and set aside explicitly.
presbyteros	”elder"	"elder” (no real paraphrase alternative exists)	Retain “elder” as both the traditional and only viable plain-English option, but pair with mandatory LDS-disambiguation note.
presbyterion	”presbytery"	"council of elders” / “body of elders”	Paraphrase preferred for general audiences; name “presbytery” as the traditional transliterated term for readers encountering it elsewhere.
parathēkē	”the deposit"	"the trust,” “what has been entrusted to you”	Hybrid. Retain “deposit” (it is the standard modern-translation rendering and appears in most widely-read contemporary Bibles) but attach mandatory clarifying language every time, per the Critical-risk protocol.
mysterion	”mystery"	"revealed truth,” “God’s secret plan now disclosed”	Hybrid. Retain “mystery” (standard rendering across translation traditions) with mandatory explicit clarification against the puzzle-sense on first use; a pure paraphrase would sever continuity with the wider English Bible-reading tradition.
mesitēs	”mediator"	"go-between,” “one who stands between and reconciles”	Retain “mediator” (standard rendering) with mandatory clarification; a paraphrase risks losing continuity with wider Christian usage (e.g., historic creeds, hymnody) without solving the underlying drift problem — the clarification, not a new word, is the correct fix.
antilytron	”ransom"	"the price paid to set us free”	Hybrid. Retain “ransom” as primary term (its core sense is not wrong, only its dominant modern association) but supply the paraphrase as an explanatory gloss on first use.
eusebeia	”godliness"	"genuine reverence for God shown in how you live”	Hybrid. Retain “godliness” as the standing term (it is the term readers will encounter across the wider English Bible tradition) but supply the paraphrase gloss given its obsolescence in ordinary speech.
homologia	”confession"	"public affirmation,” “declaration”	Hybrid. Retain “confession” (standard) but note the positive-affirmation sense explicitly against the guilt-admission default.
autarkeia	”contentment”	(no separate paraphrase needed)	Retain “contentment” as-is; the word itself is not obscure, only its secular-vs-godliness grounding needs distinguishing.
diplē timē	”double honor"	"double pay,” “generous financial support”	Paraphrase strongly recommended alongside “double honor,” since “honor” alone under-communicates the wages entailment that 5:18 makes explicit.
hypotagē	”submission"	"supportive deference within an ordered structure”	Retain “submission” as the standard rendering (a paraphrase would itself become a contested theological move); the transparency statement, not word substitution, is the correct tool here.
authenteō	”exercise authority” / “have authority” / “domineer”	(paraphrase IS the range itself)	Present the range as paraphrase options, explicitly framed as competing scholarly renderings, rather than committing to one.
ontōs chēra	”widow indeed"	"a widow with no other means of support”	Hybrid. Retain the traditional “widow indeed” phrase (recognizable across Bible translations) but attach the paraphrase gloss given the shifted socioeconomic background.
douloi	”bondservants"	"slaves” (with historical framing)	Use “bondservants” as the primary rendering (this is now the majority-convention modern-translation choice, e.g. ESV/NASB) while explicitly naming “slaves” as an equally valid rendering requiring careful historical framing either way; do not let either word choice alone resolve the sensitivity issue — supply context regardless of word chosen.

General principle for this curriculum: where the traditional/transliterated term remains the dominant form across the wider contemporary English Bible-translation landscape (mediator, mystery, deposit, godliness, confession, submission), retain it and attach mandatory clarification rather than inventing a new paraphrase term that would sever continuity with other study materials, hymnody, and cross-denominational discussion. Reserve full paraphrase substitution for cases where the traditional term’s competing modern sense is so institutionally specific (bishop, presbytery) that no amount of in-context clarification reliably overrides it for a general audience.

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

Ranked by combined severity of (a) likelihood of confident misreading, (b) doctrinal weight of the passage, and (c) whether the ambiguity is genuinely contested among careful scholars/traditions (elevating routing to mandatory theologian review) versus a purely lexical drift issue (native-speaker review may suffice).

1. Exercise authority / authenteō (2:12) — Rare NT hapax with a scholarly-disputed range from neutral to negative sense, compounding the already-Critical “submission” controversy in the same passage. Highest-severity: genuine lexical uncertainty and live denominational controversy and high pastoral stakes (women’s roles in the church). Mandatory theologian review.

2. Saved through childbearing (2:15) — One of the NT’s single most disputed clauses, extending the baseline’s already-Critical “salvation” risk into fresh exegetical uncertainty. Mandatory theologian review; present the documented range, do not resolve silently.

3. Submission / subjection (2:11, 3:4) — Not a lexical-ambiguity problem but a live, high-visibility, actively-contested denominational fault line (complementarian/egalitarian) in contemporary English-speaking Christianity; readers arrive with strong pre-formed convictions either way. Mandatory transparency statement and theologian review.

4. Guard the deposit / parathēkē (6:20) — Severe false-friend drift (banking/rental-deposit sense) applied to the letter’s climactic charge; comparable in severity to baseline “justification.” Mandatory explicit clarification every use.

5. Overseer/bishop and Elder (3:1-13; 5:17-19) — The core passage’s central office-vocabulary; triple denominational-institutional collision (episcopal hierarchy import on “bishop”; LDS missionary-title collision on “elder”; polity disagreement on whether the two are the same office). High pastoral stakes since this is the curriculum’s anchor passage.

6. Mediator / mesitēs (2:5) — Severe false-friend drift (neutral disinterested-party sense) applied to the letter’s central Christological claim; comparable in severity to “justification” and “election.”

7. Mystery / mysterion (3:9, 3:16) — Severe false-friend drift (unsolved-puzzle sense) applied to the letter’s central creedal hymn (3:16); comparable severity to “justification.”

8. Husband of one wife (3:2, 3:12) — Genuine three-way exegetical ambiguity directly bearing on who is qualified for the core passage’s offices; requires presenting the range rather than silent resolution.

9. Bondservants/slaves (6:1-2) — Not primarily a lexical-ambiguity problem but a historical-sensitivity risk requiring careful framing to avoid both a timeless-endorsement misreading and a flattening “just like an employee” misreading.

10. Deacon (3:8-13) — High denominational-institutional variance (ordained cleric vs. lay board vs. mercy office), directly within the core passage.

11. Gain as a means of godliness (6:5) — Directly and pointedly in tension with the contemporary prosperity-gospel movement within English-speaking Christianity; requires explicit naming of that live movement.

12. Vindicated/justified in the Spirit (3:16) — Risk of conflating this Christological application with the baseline’s sinner-focused “justification” clarification; requires careful sense-differentiation, not a fresh false-friend problem per se.

13. Sound doctrine / teach a different doctrine (1:3-11, 6:3-5) — High-frequency structural vocabulary for the whole letter; “doctrine’s” negative casual connotation and the invisible health metaphor both need active correction throughout, not just on first use.

14. The faith (body of doctrine) vs. faith (personal trust) — Same English word, two related but distinguishable senses, recurring across all six chapters; risk is cumulative low-grade confusion rather than one acute misreading, but affects nearly every chapter.

15. Double honor (5:17-18) — Modern “honor’s” drift toward the purely emotional sense risks under-communicating the material-wages point Paul explicitly makes.

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Summary Table: Risk Category Distribution for 1 Timothy

Risk category	Representative terms	Count (from Part B of 08_core_glossary.md and assets/bible_term_registry.json)
False-friend drift (secular/legal/institutional)	mediator, mystery, guard the deposit, ransom, overseer/bishop, presbytery, good confession, double honor	8
Denominational contest (intra-Christian)	elder, deacon, husband of one wife, submission/subjection, exercise authority, saved through childbearing, gain (prosperity gospel)	7
Genuine scholarly/exegetical ambiguity (not merely lay confusion)	exercise authority (authenteō), saved through childbearing, husband of one wife	3 (overlapping with denominational contest above)
Obsolescence/obscurity	godliness, sound doctrine’s health metaphor, conscience, pillar and foundation of the truth, household of God, presbytery (paraphrase preference), widow indeed	7
Historical-sensitivity (not primarily lexical)	bondservants/slaves, widow indeed’s economic background	2
Idiom-erosion (secularized generic idiom)	fight the good fight, love of money (truncated misquotation), king of kings/lord of lords	3

Net conclusion for Phase 2 planning: 1 Timothy’s linguistic-gap profile differs meaningfully from Romans’ in one important respect: while Romans’ highest risks were dominated by single secular/legal/political false friends (grace, justification, election, lord), a comparable share of 1 Timothy’s highest risks are intra-Christian denominational-institutional collisions (bishop, elder, deacon, presbytery) and genuine scholarly exegetical disputes (authenteō, the childbearing clause) rather than purely secular drift. Phase 2 routing should weight theologian review accordingly — not only for Critical false-friend terms, but for every passage where English-speaking Christian traditions themselves supply competing, well-developed institutional or exegetical readings.

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This document extends, and does not contradict, the Romans Language Package baseline. All baseline-established renderings (gospel, grace, faith, righteousness, justification, salvation, Lord, church, etc.) are reused exactly as recorded in translation_memory.json. New terms and doctrine-level risk assignments proposed here are consistent with 08_core_glossary.md and assets/bible_term_registry.json already produced for this curriculum and should be read alongside them.