Linguistic Gap Analysis — 2 Peter (English → Greek)

Purpose and Framing

This analysis extends the baseline Romans/Galatians Language Package into 2 Peter. It inherits every established rule, term, and risk convention from translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json without contradiction, and anticipates the fuller term inventory later formalized in 08_core_glossary.md.

The baseline’s central methodological point holds with even greater force in 2 Peter: Modern Greek is not a target language into which the New Testament must be translated — it is a later stage of the very language in which 2 Peter was written. There is therefore almost no “linguistic gap” in the conventional cross-linguistic sense (no missing concept requiring a loanword or circumlocution from an unrelated language family). Instead, 2 Peter’s specific risk profile is dominated by three phenomena, all internal to Greek’s own two-thousand-year history:

1. Secular bleaching — theologically loaded Koine words worn down by everyday modern usage into bureaucratic, commercial, or casual senses (παρουσία → “attendance”; επόπτης → “inspector”; επίλυση → “problem-solving”; κολάζω → “scold a child”).
2. Patristic/liturgical accretion — Koine words that have accumulated additional technical theological freight from the Greek-language patristic and Orthodox liturgical tradition, directly accessible to a Modern Greek reader without translation (θεία φύση → θέωσις; ἅγιον ὄρος → Άγιον Όρος/Mount Athos; σκήνωμα → Transfiguration/Dormition hymnography).
3. Native cultural-mythological collision — a risk essentially unique to Greek among all destination languages in this pipeline: 2 Peter directly names or evokes figures and vocabulary (Τάρταρος, φωσφόρος/Εωσφόρος, μῦθοι) that Greek readers know first from their own national classical-education curriculum, not from the Bible.

2 Peter is unusually dense with all three risk types for a short five-chapter letter, concentrated heavily in chapter 1 (the core passage) and chapter 2, with chapter 3 contributing the letter’s single most structurally interesting Greek-specific collision (ἡμέρα Κυρίου / Κυριακή).

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Full-Book Chapter Coverage Confirmation

Per the full-book coverage mandate, every chapter of 2 Peter has been reviewed for load-bearing vocabulary and doctrine. Coverage below is intentionally weighted toward chapters 1 and 2, where nearly all Critical/High risk originates; chapter 3 is reviewed in full but its residual content beyond the Day-of-the-Lord cluster is noted as reviewed-with-no-new-risk.

Chapter	Reviewed	Contribution
1:1-2	Yes	Opening greeting: πίστη (ἰσότιμος), δικαιοσύνη, χάρη, ειρήνη, επίγνωση, Σωτήρας/Κύριος formula. All either baseline-inherited or newly registered in Part B.
1:3-11	Yes	Core doctrinal cluster: θεία δύναμη/θεία φύση, φθορά, αρετή virtue chain (πίστη→αρετή→γνώση→εγκράτεια→υπομονή→ευσέβεια→φιλαδελφία→αγάπη), κλήση/εκλογή double risk, αιώνια βασιλεία.
1:12-15	Yes	σκήνωμα (tent/body), έξοδος (departure/death) — supporting eschatological-mortality vocabulary, Medium risk, liturgically resonant.
1:16-21 (core passage)	Yes	Highest concentration of risk in the letter: παρουσία, μεγαλειότητα, αυτόπτες μάρτυρες/επόπτης, μεγαλοπρεπής δόξα, Υιός του Θεού, όρος άγιο, μύθοι, προφητικός λόγος, φωσφόρος, ερμηνεία/επίλυση, φερόμενοι/Άγιο Πνεύμα.
2:1-3	Yes	ψευδοδιδάσκαλος, αίρεση, Δεσπότης, αγόρασε, ασέλγεια — False Teachers doctrine opens here.
2:4-10	Yes	Τάρταρος, κατακλυσμός, τέφρωσε, υπόδειγμα, κολαζόμενος — judgment-precedent catalogue (angels, Flood, Sodom).
2:10-16	Yes	κυριότητα, άλογα ζώα, μισθός αδικίας, κατάρα, curse/greed vocabulary; Balaam narrative (no new Critical terms beyond those already flagged).
2:17-22	Yes	πηγές άνυδρες/ζόφος, ελευθερία (ironic use), επιστρέφω, φθορά (recurrence) — closes the False Teachers unit.
3:1-7	Yes	εμπαίκτης (scoffer), κατακλυσμός (recurrence, “the world that then existed”), continuity-of-creation argument; no new Critical terms — reinforces παρουσία (3:4).
3:8-10	Yes	μακροθυμία, μετάνοια, πρόνοια (implicit), ημέρα Κυρίου, στοιχεία (physical sense) — Patience of God’s Timing and Day of the Lord doctrines both center here.
3:11-13	Yes	ευσέβεια (recurrence), καινοί ουρανοί και γη καινή, δικαιοσύνη (recurrence) — final-state hope.
3:14-18	Yes	άσπιλοι και αμώμητοι, αστήρικτος/στηριγμός, πλάνη, χάρη/γνώση (closing doxology recurrence), Σωτήρας/Κύριος formula (final occurrence). No new Critical/High terms; confirms closing consistency requirements.

No chapter of 2 Peter is silently omitted. Chapters 3:1-7 and 3:14-18 contribute comparatively little new vocabulary risk but are explicitly reviewed above as required.

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1. Doctrine Vocabulary Matrix

Doctrine	Available Destination-Language Term(s)	Weaknesses	Recommended Strategy
The Reliability and Inspiration of Scripture	προφητεία / προφήτης (stable); βεβαιότερος προφητικός λόγος (stable, commercially resonant “guaranteed”); φερόμενοι (stable, nautical asset); αυτόπτες μάρτυρες (for ἐπόπτης); ερμηνεία/εξήγηση (for ἐπίλυσις); μύθοι (stable but culturally rich)	ἐπόπτης has narrowed to “inspector/supervisor” (bureaucratic); ἐπίλυσις has narrowed to “problem-solving,” producing near-nonsense if rendered literally; μῦθοι carries residual positive/affectionate cultural weight (Greek readers are heirs of the mythological corpus itself) rather than automatic suspicion of fabrication	Use αυτόπτες μάρτυρες as the primary rendering for eyewitness testimony, retaining επόπτης only as a footnoted literal gloss. Never render ἐπίλυσις mechanically; use a paraphrastic clause (“δεν προέρχεται από δική του ερμηνεία”) with a translator’s note. Foreground the φερόμενοι “driven like a ship” image pedagogically as a positive asset for teaching non-dictation inspiration. Gloss μύθοι explicitly as “fabricated, deceptive tales” to block the affectionate-legend reading.
Growing in Christian Virtue	αρετή, γνώση, εγκράτεια, υπομονή, ευσέβεια, φιλαδελφία — all living, stable Modern Greek words forming a complete, intact virtue chain (1:5-7)	αρετή carries classical Aristotelian/Stoic self-achieved-habituation freight that can silently displace Peter’s grace-enabled framing (1:3-4); ευσέβεια risks narrowing to external ritual observance; ἐπίγνωσις vs γνῶσις distinction (relational/saving knowledge vs ordinary knowledge) is not lexically self-evident and risks collapse into one undifferentiated “knowing”	Retain the full virtio chain in its established order without substitution (a rare zero-gap asset in this pipeline). Attach a brief note to αρετή anchoring it to 1:3-4’s “granted through his own glory and excellence,” not self-achieved philosophical virtue. Explicitly gloss ἐπίγνωσις vs γνῶσις at first paired occurrence (1:2-3, 1:5-6) so the progression is visible rather than assumed.
False Teachers and Their Judgment	ψευδοδιδάσκαλος, αίρεση, ασέλγεια, κατάρα, κολαζόμενος, κυριότητα, άλογα ζώα, μισθός αδικίας, πηγές άνυδρες/ζόφος — mostly stable; Δεσπότης is the singular acute risk	Δεσπότης carries a double live collision unique to Greek: political tyrant (δεσποτισμός) and, distinctively, the ordinary colloquial title for an Orthodox bishop (“ο δεσπότης”); κολάζω has weakened colloquially toward mild scolding; αίρεση has (helpfully) narrowed to specifically religious heresy, an asset rather than a risk	Retain Δεσπότης (it is Peter’s own emphatic word and should not be suppressed) but attach a mandatory note anchoring it to slave-purchase/ownership imagery, paired explicitly with ἀγοράσαντα (“who bought them”) at every occurrence, so neither the tyranny nor the bishop-title reading activates. Gloss κολαζόμενος as “held under active, ongoing divine confinement,” not disciplinary scolding.
The Certainty of Christ’s Return	παρουσία, μεγαλειότητα, μεγαλοπρεπής δόξα, φωσφόρος — the letter’s most theologically load-bearing new vocabulary cluster	παρουσία is thoroughly secularized to “attendance/presence” in all everyday registers (δήλωσε παρουσία); μεγαλειότητα now survives chiefly as a royal address, feeling foreign/ceremonial in a republic since 1974; φωσφόρος collides with Εωσφόρος, the standard Greek name for Lucifer/Satan (Isaiah 14:12 LXX)	παρουσία has no viable substitute — it is the NT’s own technical term and must be retained — but requires a mandatory eschatological-anchoring gloss at every one of its three occurrences (1:16; 3:4; 3:12), rendered identically each time per the theological-consistency principle. φωσφόρος requires a mandatory disambiguating note at 1:19 stating the referent is entirely positive (Christ/dawning understanding) with zero relation to the Isaiah 14 figure.
The Day of the Lord and Final Judgment	ημέρα Κυρίου, στοιχεία, καινοί ουρανοί και γη καινή, άσπιλοι και αμώμητοι	ημέρα Κυρίου is the direct etymological source of Κυριακή (Sunday), Greek’s single most-used weekly religious word — an unavoidable, structurally built-in collision unique to this destination language; στοιχεία competes with two other live modern senses (personal data; the Galatians “elemental spiritual powers” sense already Critical in the baseline)	Mandatory note at every occurrence of ημέρα Κυρίου (3:10) and its parallel “ημέρα Θεού” (3:12) explicitly stating this is not a description of the weekly Sunday but the singular, final, cosmos-dissolving Day. Explicitly signpost στοιχεία in 3:10/3:12 as the literal physical/chemical elements of creation, distinct both from προσωπικά στοιχεία (personal data) and from the Galatians’ στοιχεῖα τοῦ κόσμου (enslaving spiritual powers) — cross-reference the baseline entry to prevent cross-curriculum bleed.
Patience of God’s Timing	μακροθυμία, μετάνοια, πρόνοια (concept, no direct lexeme)	μακροθυμία’s risk is unfamiliarity/rarity, not corruption — it has neither been secularized nor accreted, simply become a formal/literary word largely absent from casual speech; μετάνοια has been thinned colloquially to “changed my mind/regret” (μετάνιωσα), a reversible, low-stakes sense far short of Peter’s Spirit-wrought, life-reorienting turning	Gloss μακροθυμία briefly on first use (3:9) rather than substituting it — the word itself is correct and dignified, only unfamiliar. Anchor μετάνοια explicitly to full, decisive repentance at 3:9, distinguishing it from the colloquial “I changed my mind” register; this is the doctrine’s single highest-stakes term since it names the very goal of God’s patience (“that none should perish, but that all should reach repentance”).
Divine Nature and Escaping Corruption	θεία φύση, φθορά	θεία φύση (1:4) is THE Greek patristic proof text for θέωσις (theosis/deification) developed by Athanasius, the Cappadocians, Maximus the Confessor, and Gregory Palamas — a theological development the Greek reader accesses directly in the same language, not through translation; φθορά has flattened in ordinary use to physical wear-and-tear/material decay (φθορά υλικού)	Do not suppress or paraphrase θεία φύση — it is the correct rendering and the verse’s own words — but require a mandatory theologian’s note preserving Peter’s explicit purpose clause (participation in the divine nature is for the sake of escaping the corruption of worldly desire, feeding directly into the practical virtue list of vv.5-7), neither flattened into bare moralism nor silently absorbed into the full ontological theosis system unqualified. Gloss φθορά at each occurrence (1:4; 2:12; 2:19) as moral-spiritual ruin, not physical decay.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (near-zero natural Modern Greek equivalent)

Unlike most Language Packages in this pipeline, 2 Peter produces almost no case of genuinely missing vocabulary — no concept for which Modern Greek simply lacks a word. The closest cases are:

Term	Nature of the gap	Resolution
αὐχμηρός (dark/dry/squalid place, 1:19)	The specific nuance (dry, dingy, neglected — not merely “dark”) is essentially extinct in ordinary spoken Modern Greek; where it survives at all it means “arid” of climate. There is no single living word carrying the full original nuance.	Retain “σκοτεινό/αυχμηρό μέρος” together, with a translator’s note explaining the fuller sense of neglect and dinginess Peter’s word originally carried, since no modern single word recovers it.
ἐπίλυσις as Peter uses it (1:20)	Peter’s sense (a prophet’s own private act of interpretation/unlocking) has no living Modern Greek single-word equivalent; the cognate word survives only in the narrowed “problem-solving” sense.	Paraphrase rather than translate: “δεν προέρχεται από δική του ερμηνεία/εξήγηση,” with a note explaining the literal word ἐπίλυσις is avoided as the primary rendering.
μακροθυμία as an active, everyday-register word (3:9, 3:15)	Not missing from the lexicon, but functionally missing from living speech — it is a formal/literary/liturgical word a Modern Greek reader recognizes but rarely uses or hears outside religious or elevated contexts.	Not a substitution case: retain μακροθυμία and supply a brief definitional gloss on first occurrence rather than replacing the word.

These are minor and register-level gaps, not conceptual voids — confirming the baseline’s general finding that Greek’s translation task is drift-management, not word-supply.

2.2 Crowded Semantic Neighborhoods Requiring Fencing

The dominant risk category in 2 Peter. Each term below has at least one, and in several cases two or three, competing live modern senses occupying the same word, requiring active disambiguation (“fencing”) rather than simple lookup.

Term	Competing modern senses (the “crowd”)	2 Peter’s intended sense	Fencing strategy
παρουσία	(1) ordinary attendance/presence at an event; (2) 2 Peter’s technical eschatological return of Christ	Christ’s certain, future, visible, cosmos-ending return	Mandatory gloss at every occurrence (1:16; 3:4; 3:12); never leave unglossed even after first introduction, since (1) is the reflexive default reading
Δεσπότης	(1) political tyrant/despot; (2) colloquial title for an Orthodox bishop; (3) Peter’s sense — rightful purchasing Owner/Master	Christ as the redeeming Owner whose ownership the false teachers betray	Pair explicitly with ἀγοράσαντα (“who bought them”) every occurrence; note excludes both (1) and (2)
ἡμέρα Κυρίου	(1) Κυριακή = ordinary weekly Sunday, etymologically identical root; (2) the singular final Day of judgment	The one, final, cosmos-dissolving Day of Christ’s return	Explicit distinguishing note at every occurrence; never assume the etymological link is self-evidently not Sunday to the reader — it must be stated
στοιχεῖα	(1) προσωπικά στοιχεία = personal data; (2) chemical/physical elements; (3) Galatians’ enslaving spiritual/religious powers (baseline Critical)	Literal physical/chemical constituents of the cosmos	Explicit signpost distinguishing from both (1) and (3); cross-reference baseline entry so the two curricula do not bleed into each other
ἅγιον ὄρος	(1) Άγιον Όρος = Mount Athos, the specific, named Orthodox monastic peninsula; (2) Peter’s “the holy mountain” (Transfiguration site)	The (traditionally Tabor or Hermon) site of the Transfiguration	Contextual note identifying the specific mountain and explicitly excluding the Athos reference
ἐπόπτης	(1) health/safety/administrative inspector; (2) Peter’s sense — direct personal eyewitness of divine glory	Eyewitness testimony grounding apostolic proclamation	Primary rendering αὐτόπτες μάρτυρες; ἐπόπτης retained only footnoted
ἐπίλυσις	(1) problem-solving/resolution (dominant modern sense); (2) Peter’s sense — a prophet’s own private interpretive act	Prophecy does not originate from the prophet’s own interpretive initiative	Paraphrase, never literal substitution; see 2.1 above
φωσφόρος	(1) Εωσφόρος-adjacent association with Lucifer/Satan; (2) Peter’s positive sense — dawning of Christ/understanding	The morning star as a positive image of dawning revelation	Mandatory disambiguating note; never left to stand unglossed given the devil-figure proximity
φθορά	(1) physical wear-and-tear/material decay (dominant modern sense); (2) Peter’s sense — moral-spiritual ruin	Moral corruption from which believers escape via divine-nature participation	Gloss at each occurrence (1:4; 2:12; 2:19)
μετάνοια	(1) casual “I changed my mind/regret” (μετάνιωσα); (2) Peter’s sense — full, decisive, Spirit-wrought turning from sin	The goal of God’s patience: none should perish but all reach full repentance	Anchoring note at 3:9; never left to the colloquial default
κολαζόμενος	(1) mild colloquial scolding (of children); (2) Peter’s sense — active confinement under ongoing divine judgment	Ongoing, active holding-state of judgment awaiting the final Day	Clarifying note; do not let the register slip toward the colloquial
αίρεση	Rare favorable case: modern narrowing to specifically religious heresy/cult aligns closely with Peter’s own sense	Destructive doctrinal deviance introduced from within	Retain the qualifier ἀπωλείας (“of destruction/ruin”) so eternal consequence is not lost even though the base word itself needs no fencing
θεία φύση	(1) the full Orthodox ontological theosis framework (patristic accretion, not a “wrong” sense but a much larger theological system than the verse alone states); (2) Peter’s stated purpose-bound sense	Participation in the divine nature specifically for the purpose of escaping corruption	Theologian’s note preserving Peter’s purpose clause without either contradicting or being swallowed by the larger theosis system
ελευθερία	(1) national-political liberation (the Greek motto/anthem word); (2) libertine license; (3) 2 Peter 2:19’s ironic use by false teachers of a hollow, self-defeating “freedom”	False teachers’ self-serving, actually enslaving promise of freedom	Note flagging the deliberate irony — false teachers weaponize Greek’s most emotionally loaded word while themselves being “slaves of corruption”

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3. Transliteration vs. Paraphrase Decisions

Because nearly all of 2 Peter’s Koine vocabulary survives as living Modern Greek, the transliteration-vs-paraphrase question in this Language Package is narrower than in most others: it is almost never “transliterate the foreign word or find a native equivalent,” but rather “retain the NT’s own Greek word (already the native word) or supply a paraphrase/gloss because that same word’s modern sense has drifted too far to stand alone.”

Term	Decision	Rationale
παρουσία	Retain + mandatory gloss (not paraphrase, not substitute)	No viable alternative word conveys the technical sense; the word itself is correct, only requires reactivation
ἐπίλυσις (1:20)	Paraphrase, do not retain as primary (“ερμηνεία/εξήγηση”)	Literal retention produces near-nonsense (“no prophecy is self-solving”) in contemporary register; retain ἐπίλυσις only in a footnote to the literal Greek text for reference
ἐπόπτης (1:16)	Paraphrase as primary (“αυτόπτες μάρτυρες”), retain ἐπόπτης only as footnote	Bureaucratic modern sense too strong to carry the intended testimonial force unaided
Αββά-style retention (cf. baseline pattern)	Not applicable in 2 Peter — no Aramaic loanword occurs in this letter	Noted for completeness; the baseline’s Αββά transliteration principle has no analog here
Τάρταρος (2:4)	Retain, with mandatory theologian’s note	This is the NT’s own hapax legomenon; suppressing or substituting it would erase Peter’s own rhetorical move (using a known cultural term analogously to Paul’s citation of Greek poets in Acts 17:28). Retain the word; supply the disambiguating theological frame around it
φωσφόρος (1:19)	Retain, with mandatory disambiguating note	Substituting a different word for “morning star” would lose the direct scriptural resonance and Venus-at-dawn imagery; the collision with Εωσφόρος is managed by note, not by word substitution
Δεσπότης (2:1)	Retain, with mandatory note pairing it with ἀγοράσαντα	It is Peter’s own emphatic word choice (distinct from Κύριος used elsewhere); softening it to a generic “Master” would lose the deliberate rhetorical weight of ownership/purchase
ημέρα Κυρίου (3:10)	Retain the full NT phrase, with mandatory distinguishing note	No paraphrase avoids the Κυριακή collision, since the collision is etymological and structural, not lexical-choice-dependent; the only tool available is the accompanying note, exactly as with the baseline’s Άγιοι/name-day and Δεσπότης/bishop patterns
Σωτήρας (throughout)	Retain as stable formal title; no paraphrase needed	Zero-drift liturgical asset; always paired with Κύριος in the fixed formula
σκήνωμα (1:13-14)	Retain, with brief metaphor-clarifying gloss	The liturgical resonance (Transfiguration/Dormition hymnography) is a genuine asset worth surfacing, but a literal-tent misreading is possible without the gloss
έξοδος (1:15)	Retain, with a brief distinguishing note	The word’s resonance with the book of Exodus is a positive teaching opportunity if surfaced, but must be explicitly distinguished from the corporate Exodus narrative to avoid confusion
μῦθοι (1:16)	Retain, with a fabrication-anchoring gloss	The word is entirely native and correct; the only adjustment needed is tone-setting so it reads as “invented, deceptive tales,” not “traditional legend”

General principle for this Language Package: transliteration in the conventional sense (bringing over a foreign sound-shape) essentially does not arise in 2 Peter. The operative choice is almost always retain the NT’s own Greek word as the correct Modern Greek word, and decide whether it needs an accompanying disambiguating note — versus the much rarer case of paraphrase away from the literal word when the modern lexical drift (ἐπίλυσις, ἐπόπτης) has moved so far that literal retention would communicate something close to the opposite of, or nothing like, Peter’s meaning.

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

Ranked by combined severity (doctrinal centrality × likelihood of default mis-reading) and cross-referenced to the doctrine risk registry’s Critical/High tiers.

1. θεία φύση (Divine Nature, 1:4) — The single highest-stakes term in the letter for this specific destination language. Not a mistranslation risk but a framework-capture risk: Greek Orthodox theosis theology is fully, natively available to the reader in the same language as the verse itself, and can silently expand Peter’s bounded purpose clause into the entire ontological deification system without any translation error occurring at all. Mandatory theologian review.

2. παρουσία (Certainty of Christ’s Return, 1:16; 3:4; 3:12) — The letter’s doctrinal title-concept, thoroughly secularized in everyday speech to “attendance.” Occurs three times; consistency of glossing across all three is essential, and any single ungloss occurrence undermines the doctrine across the whole letter.

3. ημέρα Κυρίου / Κυριακή collision (Day of the Lord, 3:10) — Structurally unique among the entire pipeline: the destination language’s own word for the day believers attend church (Sunday) is etymologically the same phrase Peter uses for the final judgment. No other Language Package in this project has a comparably load-bearing weekly-liturgical collision built into a single doctrinal phrase.

4. Δεσπότης (False Teachers, 2:1) — Double live collision (political tyrant / Orthodox bishop) against Peter’s actual sense (redeeming Owner). Uniquely dangerous because both wrong readings are current, common, and plausible in Greek religious-political discourse simultaneously.

5. κλήση + εκλογή compounded in a single clause (Divine Calling/Election, 1:10) — The baseline’s two most severe secular-bleaching terms (calling→phone call/summons; election→ballot vote) occur together in one verse’s exhortation, doubling the risk of the exhortation reading as bureaucratic-administrative nonsense (“confirm your phone call and your vote”) rather than a call to confirm one’s salvation.

6. φωσφόρος / Εωσφόρος (Certainty of Christ’s Return, 1:19) — A positive image of Christ/dawning revelation sitting one etymological step from the standard Greek name for Satan; among the most counter-intuitive risks in the letter because it inverts rather than merely weakens the intended sense.

7. ἐπίλυσις (Reliability of Scripture, 1:20) — Literal rendering produces near-nonsense in contemporary register (“prophecy is not self-solving”), risking the verse being skipped over as unclear rather than actively misread — a distinct failure mode from most entries on this list.

8. Τάρταρος (False Teachers/Judgment, 2:4) — Unique cultural-education collision: Greek readers know this word first from the national mythology curriculum (Hesiod), not from the Bible, requiring active reframing rather than mere definition.

9. ελευθερία, ironic use (False Teachers, 2:19) — The nation’s single most emotionally loaded word, deployed by Peter in an ironic, negative sense (false teachers’ hollow promise); the standard positive charge of the word in Greek public and liturgical life makes the irony easy to miss without a flag.

10. μετάνοια (Patience of God’s Timing, 3:9) — Names the very goal of God’s patience but is colloquially thinned to “changed my mind”; the doctrinal stakes of this single occurrence are high (God’s redemptive purpose “that none should perish”) relative to its modest apparent translation difficulty.

11. ἐπόπτης / αυτόπτες μάρτυρες (Reliability of Scripture, 1:16) — Bureaucratic-inspector drift risks flattening apostolic eyewitness testimony into an administrative credential.

12. στοιχεῖα, triple-sense collision (Day of the Lord, 3:10, 3:12) — Three live competing senses (personal data / chemical elements / Galatians’ enslaving spiritual powers) converging on one word; the correct sense (physical/chemical elements) must be actively selected against both other readings, including a cross-curriculum bleed risk from the Galatians material in the same Language Package.

13. φθορά (Divine Nature and Escaping Corruption, 1:4; 2:12; 2:19) — Repeated three times; the physical-decay default sense is strong enough that “escaping corruption” risks sounding like escaping aging/death rather than moral ruin, especially concerning since it is yoked directly to the θεία φύση risk above.

14. ἅγιον ὄρος / Άγιον Όρος (Holy, 1:18) — A geography-substitution risk specific to Greek: without a note, “the holy mountain” of the Transfiguration is liable to be read as a reference to Mount Athos.

15. ἀρετή (Growing in Christian Virtue, 1:3, 1:5) — Lower-severity but pervasive: the classical philosophical freight of the word can quietly reframe Peter’s grace-enabled virtue chain as a self-achieved ethical program, an error of emphasis rather than of lexical substitution, and thus easy to overlook in review.

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This analysis feeds directly into 08_core_glossary.md (term-by-term proposed additions) and the updated translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json for 2 Peter. All Critical and High-risk items identified here require human theologian review before Phase 2 segment translation, per the escalation rules in 12_ai_translation_requirements.md.