Linguistic Gap Analysis
Linguistic Gap Analysis: 2 Peter (French)
Purpose and Scope
This analysis identifies where French vocabulary is (a) genuinely absent for a source concept, (b) present but occupying a semantic neighborhood crowded with competing associations (secular, Catholic-institutional, political, or culinary), and (c) subject to a transliteration-versus-paraphrase decision. It covers 2 Peter 1–3 in full, anchored theologically on the core passage (2 Peter 1:16-21, the eyewitness/prophetic-word defense of apostolic testimony) but extending across every chapter per the PRD Phase 1 full-book coverage mandate. It supplements, and must not contradict, the baseline Romans Language Package and the prior analysis/08_core_glossary.md and assets/bible_term_registry.json outputs for this curriculum.
Chapter coverage confirmation:
- 2 Peter 1 (vv. 1-21): Fully analyzed. Contains the core passage and the majority of Critical/High terms (God and Savior, beloved Son, divine nature, virtue chain, calling/election, prophetic word, own interpretation).
- 2 Peter 2 (vv. 1-22): Fully analyzed. False teachers and judgment vocabulary (hérésies, despotēs, Tartarosas, flood, Sodom/Gomorrah, Balaam, slaves of corruption).
- 2 Peter 3 (vv. 1-18): Fully analyzed. Certainty of Christ’s return, Day of the Lord, patience of God, new heavens/earth, closing doxology (reuses baseline glory/kingdom terms).
- No chapter of 2 Peter is without load-bearing theological vocabulary; all three chapters are represented substantively below rather than by silent omission.
Section A — Doctrine Vocabulary Matrix
For each of the seven curriculum doctrines: the available destination-language (French) terms, their weaknesses, and the recommended translation strategy. Risk tiers follow the baseline doctrine_risk_registry.json scale.
A1. The Reliability and Inspiration of Scripture
| Doctrine element | Available French terms | Weaknesses | Recommended strategy | Risk |
|---|---|---|---|---|
| Eyewitness testimony as ground of authority | témoins oculaires | None significant | Use directly; reinforces historical (not legendary) grounding | Low |
| Contrast with fabricated myth | fable(s) (habilement conçues) | “Fable” defaults to La Fontaine/Aesop children’s-tale register, softening Peter’s polemical charge | Always pair with qualifying participle “habilement conçues”; never let “fable” stand alone | Medium |
| Scripture as divinely authoritative corpus | Écriture / les Écritures (capitalized) | Lowercase “écriture” = handwriting/style — false-friend collision | Enforce capitalization rule at every occurrence; flag automated QA to catch lowercase drift | Medium |
| Origination of prophecy (not the prophet’s own initiative) | [ne provient pas] d’une initiative personnelle [du prophète] | KJV’s “private interpretation” tradition has centuries of Catholic-apologetic use against Reformation individual Bible-reading; French readers may default to a reader-interpretation sense | Paraphrase, never a single-word gloss; anchor explicitly to the prophecy’s origin, not the reader’s later interpretive act | Critical |
| Mode of inspiration (“carried along”) | poussés [par l’Esprit Saint] | Risk of implying mechanical dictation (override of human personality) if left unqualified | Retain bracketed agent; teaching notes must state Spirit-directed, not Spirit-overriding, human speech | Medium |
| Misuse/distortion of Scripture (reader-side) | déforment / tordent le sens de | Low collision, but must be kept conceptually separate from “own interpretation” above (origination vs. later misuse) | Use only for Paul’s-letters-twisted context (2:16); never conflate with 1:20 | Medium |
Strategy summary: No French vocabulary gap exists for the core concepts here; the risk is entirely conceptual collapse between two distinct verses (1:20’s origination claim and 3:16’s misuse claim) into a single undifferentiated “interpretation” idea. Fence these apart explicitly in all teaching material.
A2. Growing in Christian Virtue
| Doctrine element | Available French terms | Weaknesses | Recommended strategy | Risk |
|---|---|---|---|---|
| ἀρετή as human moral excellence | vertu | (1) Catholic scholastic “vertus cardinales et théologales” framework pulls toward a static virtue-ethics system Peter’s dynamic, courage-inflected term does not intend; (2) colloquial “perdre sa vertu” narrows the word to female chastity | Gloss at first occurrence: “vertu (excellence morale active, courage moral)“ | High |
| γνῶσις vs ἐπίγνωσις distinction | connaissance / [pleine] connaissance | French has no lexical pair matching the Greek intensifying prefix; both default to the same base noun | Consistently qualify ἐπίγνωσις as “pleine connaissance” or “connaissance véritable” at every occurrence to preserve the distinction across the letter | Medium |
| ἐγκράτεια | maîtrise de soi | None significant | Use directly | Low |
| ὑπομονή vs μακροθυμία distinction | persévérance / patience | Both English and casual French translation habit conflate “patience” for both; the letter needs one word reserved for human endurance (ch. 1) and a different word reserved for God’s forbearance (ch. 3) | Reserve “patience” exclusively for μακροθυμία (God’s); use “persévérance” exclusively for ὑπομονή (human). This lexical fence must be enforced curriculum-wide | High |
| εὐσέβεια | piété | Risk of narrow, sentimental-devotional connotation (“un geste pieux”) rather than comprehensive God-oriented living | Qualify toward “une vie de piété authentique” in expository (non-quotation) contexts | Medium |
| ἀγάπη | amour | Defaults to romantic love in ordinary French | Qualify at first occurrence: “l’amour selon Dieu” or “l’amour désintéressé” | Medium |
| κλῆσις / ἐκλογή (calling/election, confirmed by diligence) | appel / élection | Baseline High-risk terms; “vocation” (clergy-narrowing) and political “élection” are the live collision risks | Reuse baseline exactly; never substitute “vocation” | High |
Strategy summary: The virtue-chain (1:5-7) is a single connected list in the source; French vocabulary exists term-by-term but the chain’s internal distinctions (especially ὑπομονή/μακροθυμία and γνῶσις/ἐπίγνωσις) are the actual gap — not missing words, but missing built-in French distinctions that must be manufactured through disciplined, curriculum-wide lexical fencing.
A3. False Teachers and Their Judgment
| Doctrine element | Available French terms | Weaknesses | Recommended strategy | Risk |
|---|---|---|---|---|
| ψευδοδιδάσκαλοι | faux enseignants | Older Segond “faux docteurs” now reads as a false-friend (medical/academic doctorate) in contemporary French | Use “faux enseignants” consistently for this curriculum’s register | Medium |
| αἱρέσεις ἀπωλείας | hérésies [destructrices/de perdition] | “Hérésie” carries the full weight of French religious-war history (Inquisition, guerres de religion, historic labeling of French Protestants themselves as “hérétiques”) — risks steering readers toward an institutional-deviance frame rather than Peter’s content-based frame (denial of Christ) | Always pair with the doctrinal content (denial of the Master who bought them) in exposition; do not let “hérésie” stand as a bare institutional-heterodoxy label | High |
| δεσπότης (Christ as absolute Master) | Maître [souverain] | Literal cognate “despote” is unusable — exclusively pejorative (tyrant/dictator) in modern French, the inverse of the intended reverence | Use “Maître souverain”; explicitly distinguish from the baseline’s separate rejection of “maître” for κύριος (a different Greek word entirely — no contradiction, different referent) | High |
| ἀγοράζω (bought/redeemed) | racheter | Bare “acheter” trivializes into ordinary retail purchase | Always “racheter,” never “acheter” | Medium-High |
| ταρταρώσας (Tartarus) | précipités dans les abîmes de ténèbres | Direct transliteration “Tartare” collides catastrophically with the culinary term (steak tartare, sauce tartare) — zero religious association, comic misreading risk | Descriptive paraphrase only; never transliterate | Critical |
| κατακλυσμός (the Flood) | (le) Déluge | Loanword “cataclysme” is tempting cognate but generic (any large disaster) and loses the specific biblical referent | Always capitalized proper-noun “le Déluge,” never “cataclysme” | Low-Medium |
| δοῦλος — honorific (1:1) vs pejorative (2:19) same word | serviteur (honorific) / esclaves (pejorative) | The same Greek noun receives two opposite French registers depending on context; risk of a translator flattening both to one rendering | Flag explicitly in segment notes: register shift is deliberate and must be preserved | Medium |
Strategy summary: Chapter 2’s vocabulary is largely well-supplied in French, but three terms sit in genuinely dangerous semantic neighborhoods requiring active fencing: hérésie (historical-institutional baggage), despotēs (unusable literal cognate), and Tartarōsas (culinary collision). These are addressed individually in Section B and D below.
A4. The Certainty of Christ’s Return
| Doctrine element | Available French terms | Weaknesses | Recommended strategy | Risk |
|---|---|---|---|---|
| παρουσία | avènement | Three competing readings: (1) secular “dawning of an era” (l’avènement de l’ère numérique); (2) liturgical “l’Avent” (Christ’s first coming, not his return); (3) generic monarchic “accession to the throne” | Gloss consistently: “son avènement (son retour personnel et visible)” at first occurrence per document; never leave bare in a first mention | High |
| ἐπαγγελία τῆς παρουσίας (3:4, the scoffers’ challenge) | la promesse de son avènement | Inherits full parousia risk profile; this is the chapter’s thesis question | Treat with baseline-level cross-document consistency priority (same standard as Romans 1:16-17/8:28) | High |
| ἐμπαῖκται (scoffers) | moqueurs | None significant | Use directly | Low-Medium |
| ἔσχατοι ἡμέραι (last days) | les derniers jours | None significant | Use directly | Low |
Strategy summary: The single genuine vocabulary problem here is not an absent French word but an overloaded one: “avènement” must carry a meaning contemporary French does not spontaneously assign to it. This requires teaching-level glossing discipline rather than a lexical substitute (no better French word exists).
A5. The Day of the Lord and Final Judgment
| Doctrine element | Available French terms | Weaknesses | Recommended strategy | Risk |
|---|---|---|---|---|
| ἡμέρα Κυρίου | le jour du Seigneur | Direct, high-frequency collision: this exact phrase is the standard French Catholic and secular designation for Sunday (“le dimanche, jour du Seigneur”), reinforced by decades of catechesis and even civil “repos dominical” discourse | Mandatory clarifying gloss at every single occurrence, e.g. “le jour du Seigneur — le jour du jugement final, non le dimanche” on first use per document; never allow the bare phrase to stand alone in a first mention | Critical |
| κρίσις (judgment) | jugement | False cognate trap: “crise” (crisis) is etymologically related but means something else entirely in French | Use “jugement” only; flag any translator drift toward “crise” as an automatic error | Medium |
| στοιχεῖα (elements) | éléments | Competing associations: ancient/alchemical “quatre éléments” (still live via astrology/esoteric culture in France) and modern chemistry’s periodic table | Clarify as “les éléments qui composent l’univers créé” — the physical fabric of creation, not a chemical or astrological reference | Medium |
| λυθήσεται (dissolved) | seront dissous | Secular-naturalist readers may flatten this into metaphorical “things will change” rather than a literal cosmic claim | Teaching note must assert literal, historical cosmic dissolution, parallel to baseline’s résurrection caution | Medium |
| καινοὶ οὐρανοὶ καὶ γῆ καινή | de nouveaux cieux et une nouvelle terre | None significant; positive re-creation must not be lost against the preceding dissolution language | Always teach paired with “jour du Seigneur,” judgment-then-renewal sequence | Low-Medium |
| δικαιοσύνη κατοικεῖ | la justice habite | Reuses baseline Critical “justice” entry | No new risk beyond baseline’s forensic-vs-moral-achievement caution | High (per baseline) |
| ἄσπιλοι καὶ ἀμώμητοι | sans tache et sans défaut | OT sacrificial-purity background likely unrecognized given low OT literacy | Brief background note on unblemished-offering imagery recommended | Medium |
Strategy summary: This is the single most acute French-specific collision in the entire letter. No alternative French phrase for ἡμέρα Κυρίου exists that both matches Bible-translation convention and avoids the Sunday association — the phrase itself must be actively fenced with mandatory glossing rather than replaced.
A6. Patience of God’s Timing
| Doctrine element | Available French terms | Weaknesses | Recommended strategy | Risk |
|---|---|---|---|---|
| μακροθυμία (God’s patience) | patience | Must be kept lexically distinct from ch. 1’s ὑπομονή (“persévérance”); ordinary French speakers use “patience” for both human and divine forbearance interchangeably | Reserve “patience” strictly for God’s forbearance across this curriculum; cross-reference A2 above | High |
| βραδύνει (is not slow) | (ne) tarde (pas) | None significant | Use directly | Low |
| μὴ βουλόμενός τινας ἀπολέσθαι κτλ. | ne voulant pas qu’aucun périsse, mais voulant que tous parviennent à la repentance | Live Calvinist/Arminian interpretive fault line over the scope of God’s saving will, mirroring baseline’s Romans 9-11 election tension | Render literally; do not resolve the theological tension through translation choice in either direction | High |
| μετάνοια (repentance) | repentance | ”Conversion” is a live, more contemporary-sounding alternative but less doctrinally precise for this formal register | Prefer “repentance” throughout | Low-Medium |
Strategy summary: Vocabulary is fully available; the risk is entirely the cross-chapter lexical fence between “patience” (God, ch. 3) and “persévérance” (believers, ch. 1), and the live doctrinal tension in 3:9 that translation must render without resolving.
A7. Divine Nature and Escaping Corruption
| Doctrine element | Available French terms | Weaknesses | Recommended strategy | Risk |
|---|---|---|---|---|
| θείας κοινωνοὶ φύσεως (partakers of the divine nature) | participants de la nature divine | This curriculum’s single highest doctrinal-risk phrase: Eastern Orthodox/Catholic mystical théosis (ontological divinization) readings genuinely diverge from Reformed/evangelical moral-renewal (Spirit-produced Christlike character) readings — using the identical French wording | Literal rendering unavoidable; mandatory theologian-authored footnote every occurrence clarifying moral-relational participation, not ontological divinization | Critical |
| φθορά (corruption) | corruption | French “corruption” defaults to bribery/political corruption (la corruption d’un fonctionnaire) | Clarifying gloss at first occurrence: “la corruption qui mène à la ruine morale et à la mort,” not financial wrongdoing | Medium |
| ἐπιθυμία (desire/lust) | convoitise | Neutral “désir” loses the negative charge Peter always intends | Use “convoitise” wherever negatively qualified; never “désir” alone in this letter’s usage | Medium |
| ἀποφεύγω (escape) | ayant échappé à | None significant | Use directly | Low |
| ἴδια δόξα καὶ ἀρετή (God’s own glory/excellence) | sa propre gloire et sa vertu | Must be distinguished from the human-virtue occurrence of the same word ἀρετή at 1:5 | Flag both occurrences explicitly so translators do not conflate God’s character with the human virtue believers are commanded to add | Medium |
| θεία δύναμις (divine power) | puissance divine | None significant; consistent with baseline “puissance de Dieu” | Use directly | Low |
Strategy summary: One genuinely Critical, curriculum-defining phrase (θείας κοινωνοὶ φύσεως) sits at the doctrinal center of this section; every other term in this doctrine area is adequately supplied by French vocabulary and needs only standard clarifying glosses, not structural fencing.
Section B — Missing Vocabulary vs. Crowded Semantic Neighborhoods
B1. Genuinely Missing Vocabulary (no French lexical equivalent exists)
| Gap | Description | Resolution strategy |
|---|---|---|
| γνῶσις / ἐπίγνωσις distinction | French “connaissance” cannot mark the Greek intensifying prefix morphologically | Manufacture the distinction through consistent qualifying phrase (“pleine connaissance”) rather than a single word |
| ὑπομονή / μακροθυμία distinction | Both would naturally translate as “patience” in unconstrained French | Manufacture the distinction through a curriculum-wide lexical fence: “persévérance” (human) vs. “patience” (divine) exclusively |
| δεσπότης / κύριος distinction | Both Greek words could naturally render as some form of “seigneur/maître” in unconstrained French, but the literal cognate for despotēs (“despote”) is doctrinally unusable | Manufacture the distinction: “Seigneur” (κύριος, baseline) vs. “Maître souverain” (δεσπότης, new) |
| ἔξοδος as a euphemism for death carrying a live OT-Exodus echo | No French word carries both “departure/death” and “the Exodus” simultaneously without ambiguity | Accept euphemism-only rendering (“mon départ”) with a bracketed scholarly note restoring the OT echo for teaching contexts, since a literal “mon exode” collides with the 1940 French wartime “l’Exode” civilian-flight memory |
B2. Crowded Semantic Neighborhoods Requiring Active Fencing
These are cases where French does supply a word, but that word’s dominant cultural association actively competes with the intended biblical sense.
| French term | Competing dominant association | Biblical sense required | Fencing strategy |
|---|---|---|---|
| le jour du Seigneur | Sunday (Catholic/secular liturgical calendar) | The eschatological Day of Judgment | Mandatory clarifying gloss at every occurrence (see A5) |
| hérésie(s) | French Wars of Religion, the Inquisition, historic labeling of French Protestants | Doctrinally ruinous teaching that denies Christ | Always anchor to doctrinal content, not institutional-deviance framing |
| Tartare (rejected transliteration) | Culinary dish (steak tartare, sauce tartare) | The place of divine confinement for judged angels | Never transliterate; descriptive paraphrase only |
| despote (rejected cognate) | Tyrant, dictator (purely pejorative in modern French) | Christ’s absolute, benevolent ownership-authority | Use “Maître souverain” instead of the cognate |
| corruption | Bribery, political/institutional wrongdoing | Moral decay leading to ruin and death | Clarifying gloss toward moral-mortal ruin, not financial crime |
| vertu | Female chastity (colloquial “perdre sa vertu”); Catholic scholastic virtue-ethics system | Active, courageous, faith-flowing moral excellence | Pair with “excellence morale active / courage moral” gloss |
| élection | Political/democratic elections | God’s sovereign, gracious choice | Reuse baseline caution; never allow unglossed occurrence |
| avènement | Secular “dawning of an era”; liturgical Advent (Christ’s first coming) | Christ’s personal, bodily, future return | Consistent clarifying gloss at first occurrence per document |
| crise (false cognate risk for κρίσις) | Crisis (a wholly different meaning) | God’s judicial verdict | Forbid “crise”; enforce “jugement” |
| éléments | Ancient/astrological four elements; chemistry’s periodic table | The physical fabric of the created cosmos | Clarify as constituent matter of creation, not esoteric or chemical reference |
| gnose (rejected substitute for γνῶσις) | The ancient heretical Gnostic systems | Ordinary/practical knowledge of godly living | Forbid “gnose” as a rendering of γνῶσις entirely |
| exode (as a literal rendering of ἔξοδος) | WWII-era French civilian flight (“l’Exode” of 1940) | The OT Exodus-echoing euphemism for Peter’s death | Prefer “mon départ” with bracketed scholarly note |
Section C — Transliteration vs. Paraphrase Decisions
| Term | Greek/source | Decision | Rationale |
|---|---|---|---|
| Ταρταρώσας | tartarōsas | Paraphrase (“précipités dans les abîmes de ténèbres”) | Transliteration (“Tartare”) collides catastrophically with the culinary dish; no religious association survives in modern French |
| ἰδίας ἐπιλύσεως | idias epilyseōs | Paraphrase (“[ne provient pas] d’une initiative personnelle [du prophète]“) | No single French noun captures “self-originated interpretive act”; a compact transliteration or calque risks reproducing the historic KJV “private interpretation” ambiguity |
| ἔξοδος | exodos | Paraphrase with note (“mon départ,” bracketed reference to the Greek) | Direct transliteration/cognate “exode” collides with 1940 wartime memory in French cultural consciousness |
| δεσπότης | despotēs | Paraphrase, not cognate (“Maître [souverain]“) | The literal French cognate “despote” is unusable — purely pejorative in contemporary usage |
| Ἄββα | Abba | Transliteration retained (baseline: “Abba, Père”) | Established, stable convention across Segond/TOB/Jérusalem; no 2 Peter occurrence, noted for consistency only |
| Ἀμήν, Ἀλληλουϊά | Amen, Hallelujah | Transliteration retained (baseline convention) | Established French Bible practice; applicable if either appears in doxological material (2 Peter 3:18) |
| Σίμων Πέτρος, Νῶε, Βαλαάμ, Βαλάκ, Λώτ, Σόδομα καὶ Γόμορρα | proper names | Transliteration to established French Bible forms | Standard practice; no live controversy (Simon Pierre, Noé, Balaam, Balak, Lot, Sodome et Gomorrhe) |
| φωσφόρος (morning star) | phōsphoros | Translation, not transliteration (“étoile du matin”) | A Greek-derived transliteration (“phosphore”) would collide with the chemical element in French; standard descriptive translation preferred, with a note flagging horoscope/astrology associations of “étoile du matin” in popular culture |
| μεγαλοπρεπὴς δόξα | megaloprepēs doxa | Paraphrase (“la magnifique gloire”) | Functions as a reverential circumlocution for God the Father at the theophany; must be footnoted as a title, not translated as ordinary descriptive praise |
General rule applied: transliterate only established proper names and long-fixed liturgical exclamations (Amen, Alléluia, Abba) per the baseline convention; paraphrase everything else where a literal French cognate would either not exist or would actively mislead through an unrelated dominant modern association.
Section D — Ranked List of Highest-Risk Ambiguities in 2 Peter (French)
Ranked by combined severity of doctrinal stakes and likelihood of reader misapprehension, given the destination culture’s semantic landscape.
- “Le jour du Seigneur” = Sunday collision (2 Peter 3:10) — Critical. The single most probable misreading in the entire letter: French readers, Catholic and secular alike, will default to “Sunday” without an explicit gloss. Directly undermines the eschatological force of chapter 3’s central claim.
- “Participer à la nature divine” = théosis vs. moral renewal (2 Peter 1:4) — Critical. Identical French wording sustains two genuinely incompatible theological systems (ontological divinization vs. Spirit-produced Christlikeness); no phrasing change resolves this, only mandatory theological framing.
- “[Ne provient pas] d’une initiative personnelle [du prophète]” — origination vs. interpretation (2 Peter 1:20) — Critical. Centuries of Catholic-Reformation apologetic use of “private interpretation” language make this the highest risk of doctrinal misdirection toward an unrelated historical controversy (individual Bible reading) rather than the text’s actual claim (prophecy’s supernatural origin).
- “De notre Dieu et Sauveur Jésus-Christ” — single- vs. dual-referent syntax (2 Peter 1:1) — Critical. French syntax could be mishandled to split “God” and “Savior” into two persons, silently erasing the verse’s affirmation of Christ’s full deity.
- “Mon Fils bien-aimé” — unique Sonship vs. parental favoritism (2 Peter 1:17) — Critical. Any drift toward “mon fils préféré” reduces eternal, unique Sonship to ordinary favoritism among several children.
- Ταρταρώσας — culinary collision risk (2 Peter 2:4) — Critical. A single slipped transliteration (“Tartare”) would produce an absurd, faith-undermining misreading; requires hard enforcement at the QA layer, not just translator awareness.
- “Hérésies” — French religious-war history (2 Peter 2:1) — High. Risks reframing false teaching as institutional heterodoxy (echoing centuries of French Catholic-Protestant conflict) rather than Peter’s actual charge: denial of the Christ who bought them.
- “Avènement” — Advent/secular-dawning overload (2 Peter 1:16; 3:4) — High. The term must simultaneously resist collapse into Christ’s first coming (Advent) and into secular “dawning of a new era” usage, in a chapter whose entire argument depends on a future, personal, bodily return.
- “Patience” vs. “persévérance” cross-chapter fence (μακροθυμία vs. ὑπομονή, chs. 1 & 3) — High. Left unfenced, French naturally collapses God’s forbearance and the believer’s endurance into one undifferentiated concept, obscuring the letter’s distinct pastoral logic (God waits; believers persevere).
- “Maître souverain” for δεσπότης vs. baseline’s rejected “maître” for κύριος (2 Peter 2:1) — High. A translator unfamiliar with the distinct Greek term could either wrongly import baseline’s Romans-era caution against “maître,” or wrongly assume δεσπότης and κύριος are interchangeable — both errors possible from a single surface-level rule application.
- “Élection” — political-electoral overload (2 Peter 1:10) — High. Inherited baseline risk, intensified here because 1:10 pairs “appel” and “élection” as a matched exhortation pair, doubling exposure in a single verse.
- “Vertu” — chastity/scholastic-ethics overload (2 Peter 1:5) — High. As the second link in the letter’s programmatic virtue chain, a narrowed or moralistically systematized reading here distorts the reader’s understanding of the entire subsequent list.
- “Corruption” — bribery-default reading (2 Peter 1:4; 2:12, 19) — Medium. Recurs three times across the letter; consistent glossing needed to prevent a financial-crime misreading of what is a moral-mortal ruin concept.
- “Crise” false-cognate risk for κρίσις (2 Peter 2:4, 9; 3:7) — Medium. Low probability given translator training, but catastrophic if it slips through automated QA, since it inverts the meaning to something unrelated (“crisis”) rather than merely weakening it.
- “Étoile du matin” — astrology/horoscope association (2 Peter 1:19) — Medium. A vivid, doctrinally rich image at risk of being read through contemporary pop-astrology culture rather than as a natural sunrise metaphor for dawning eschatological clarity.
Cross-Reference Note for Phase 2
This document, together with analysis/08_core_glossary.md, assets/bible_term_registry.json, and the baseline translation_memory.json, forms the complete Phase 1 linguistic foundation for 2 Peter. All Critical and High risk items identified in Section D must be carried forward into the doctrine risk registry update and flagged for mandatory human theologian review before Phase 2 segment translation begins, per the escalation rules in 12_ai_translation_requirements.md.