Linguistic Gap Analysis

Linguistic Gap Analysis: 2 Corinthians (English → Indonesian)

Purpose and Scope

This analysis extends the baseline Romans Language Package to the full text of 2 Corinthians (chapters 1–13). It identifies where existing Indonesian Bible vocabulary is adequate, where vocabulary is missing and must be constructed by paraphrase, and where existing vocabulary sits inside a “crowded semantic neighborhood” — a term already carrying strong, doctrinally incompatible meaning from Indonesia’s dominant Islamic tradition, from Javanese/Sufi mystical vocabulary, or from intra-Christian popular theology (e.g., prosperity teaching) — and therefore requires deliberate fencing rather than simple substitution.

This document does not re-derive the Core Glossary (08) or the term-level entries already recorded in bible_term_registry.json; it analyzes the linguistic terrain those decisions were made within, so that Phase 2 reviewers understand why a rendering was chosen and where the residual risk sits even after the best available rendering is applied.

Full-book coverage confirmation: All thirteen chapters of 2 Corinthians were reviewed for vocabulary load. Chapters contributing no new terms beyond those already captured from the core passage and surrounding chapters are noted in the relevant matrix rows below (e.g., portions of ch. 13 reviewed and confirmed to introduce no new gap beyond “examine yourselves” and “Christ in you,” already addressed under New Creation in Christ).

1. Doctrine Vocabulary Matrix

For each of the eight curriculum doctrines: the Indonesian vocabulary presently available, its specific weaknesses in this book’s argument, and the recommended handling strategy for Phase 2.

1.1 Reconciliation with God

Available terms	pendamaian, mendamaikan/didamaikan, damai sejahtera (baseline, Rom 5:1)
Weakness	The Indonesian damai-family of words primarily evokes conflict resolution between two roughly equal parties (family disputes, peace treaties, community mediation) achieved through mutual concession. Paul’s argument (5:18–20) is the opposite shape: an unequal, hostile relationship unilaterally repaired by God himself, at his own initiative, through a substitutionary death, with humanity’s role reduced to receiving (“be reconciled,” an imperative aimed at acceptance, not achievement). The nearest Islamic devotional concept, tawbah (repentance/turning back), reverses the initiative — the human turns to Allah seeking rahmat — and has no death-of-a-mediator mechanism at all.
Strategy	Retain pendamaian / mendamaikan exactly as already fixed in the registry (no better native alternative exists and the term has established Bible pedigree). Compensate for the initiative-direction gap not by changing the word but by mandating that every occurrence carry surrounding clause structure making God explicitly the subject/agent (“Allah, di dalam Kristus, telah mendamaikan dunia dengan diri-Nya sendiri”) rather than a passive construction that could read as human-initiated.

Available terms

pendamaian, mendamaikan/didamaikan, damai sejahtera (baseline, Rom 5:1)

Weakness

The Indonesian damai-family of words primarily evokes conflict resolution between two roughly equal parties (family disputes, peace treaties, community mediation) achieved through mutual concession. Paul’s argument (5:18–20) is the opposite shape: an unequal, hostile relationship unilaterally repaired by God himself, at his own initiative, through a substitutionary death, with humanity’s role reduced to receiving (“be reconciled,” an imperative aimed at acceptance, not achievement). The nearest Islamic devotional concept, tawbah (repentance/turning back), reverses the initiative — the human turns to Allah seeking rahmat — and has no death-of-a-mediator mechanism at all.

Strategy

Retain pendamaian / mendamaikan exactly as already fixed in the registry (no better native alternative exists and the term has established Bible pedigree). Compensate for the initiative-direction gap not by changing the word but by mandating that every occurrence carry surrounding clause structure making God explicitly the subject/agent (“Allah, di dalam Kristus, telah mendamaikan dunia dengan diri-Nya sendiri”) rather than a passive construction that could read as human-initiated.

1.2 New Creation in Christ

Available terms	ciptaan baru, di dalam Kristus, orang baru (common but not adopted)
Weakness	Ciptaan baru is lexically transparent but does not by itself distinguish a genuinely new act of creation from moral renovation of an existing self — the latter maps naturally onto Islamic anthropology’s tazkiyah (purification) and restoration to one’s original fitrah (innate God-oriented disposition), both processes of recovering an original state through submission and deeds rather than an ontologically new creative act “in Christ.” Di dalam Kristus risks being flattened, in Indonesia’s civil culture of registered religious-community (agama) identity, into a membership category rather than a union-with-the-crucified-and-risen-Christ category.
Strategy	Retain both terms exactly. Require a teaching note at 5:17 distinguishing “new creation” from restoration-to-origin, and require “in Christ” (5:17, 19; 13:5) to always be traceable in context to union with Christ’s death/resurrection (5:14–15), never left to stand as an unglossed identity label.

Available terms

ciptaan baru, di dalam Kristus, orang baru (common but not adopted)

Weakness

Ciptaan baru is lexically transparent but does not by itself distinguish a genuinely new act of creation from moral renovation of an existing self — the latter maps naturally onto Islamic anthropology’s tazkiyah (purification) and restoration to one’s original fitrah (innate God-oriented disposition), both processes of recovering an original state through submission and deeds rather than an ontologically new creative act “in Christ.” Di dalam Kristus risks being flattened, in Indonesia’s civil culture of registered religious-community (agama) identity, into a membership category rather than a union-with-the-crucified-and-risen-Christ category.

Strategy

Retain both terms exactly. Require a teaching note at 5:17 distinguishing “new creation” from restoration-to-origin, and require “in Christ” (5:17, 19; 13:5) to always be traceable in context to union with Christ’s death/resurrection (5:14–15), never left to stand as an unglossed identity label.

1.3 Suffering and Comfort in Ministry

Available terms	penghiburan/menghibur, kesengsaraan/penderitaan, manusia lahiriah/batiniah
Weakness	Penghiburan and kesengsaraan are lexically sound but sit near the semantic neighborhood of Islamic sabr (patient endurance) under qadar (impersonal decree) — a resignation-to-fate posture. Paul’s argument is the reverse: comfort is personal, active, and God-sourced, given specifically so that ministers can, in turn, comfort others (1:3–7). The outer/inner-man pairing (4:16) is treated separately below as a crowded-neighborhood issue rather than a simple weakness, since it collides with an entirely different indigenous framework.
Strategy	Keep established terms; avoid surrounding prose that uses fatalistic connectors (sudah takdir, nasib) near these terms even in commentary/study-note material; anchor comfort explicitly to the Holy Spirit’s personal ministry (1:22; 3:3–8) at first occurrence per lesson.

Available terms

penghiburan/menghibur, kesengsaraan/penderitaan, manusia lahiriah/batiniah

Weakness

Penghiburan and kesengsaraan are lexically sound but sit near the semantic neighborhood of Islamic sabr (patient endurance) under qadar (impersonal decree) — a resignation-to-fate posture. Paul’s argument is the reverse: comfort is personal, active, and God-sourced, given specifically so that ministers can, in turn, comfort others (1:3–7). The outer/inner-man pairing (4:16) is treated separately below as a crowded-neighborhood issue rather than a simple weakness, since it collides with an entirely different indigenous framework.

Strategy

Keep established terms; avoid surrounding prose that uses fatalistic connectors (sudah takdir, nasib) near these terms even in commentary/study-note material; anchor comfort explicitly to the Holy Spirit’s personal ministry (1:22; 3:3–8) at first occurrence per lesson.

1.4 The New Covenant versus the Old

Available terms	perjanjian baru, Hukum Taurat (baseline), hukum yang tertulis, selubung, kemerdekaan
Weakness	Perjanjian colloquially defaults to “contract” in ordinary Indonesian usage, understating the relational-covenantal weight ch. 3 requires. Hukum yang tertulis (γράμμα) risks being heard as a blanket denigration of the Torah itself — a scripture many Indonesian Muslims regard with genuine reverence — rather than Paul’s narrower point about letter-without-Spirit religion. Selubung (veil) risks collision with the highly active, socially freighted Indonesian discourse around jilbab/hijab (head-covering), a live and sometimes contentious topic distinct from Paul’s Exodus 34 metaphor for cognitive/spiritual blindness.
Strategy	Retain all four terms as recorded. Require an explicit narrative anchor to Exodus 34 wherever selubung occurs (3:13–16), with a note that no teaching about literal head-covering practice is intended. Require a note at hukum yang tertulis clarifying the critique targets letter-without-Spirit religion, not Taurat as scripture.

Available terms

perjanjian baru, Hukum Taurat (baseline), hukum yang tertulis, selubung, kemerdekaan

Weakness

Perjanjian colloquially defaults to “contract” in ordinary Indonesian usage, understating the relational-covenantal weight ch. 3 requires. Hukum yang tertulis (γράμμα) risks being heard as a blanket denigration of the Torah itself — a scripture many Indonesian Muslims regard with genuine reverence — rather than Paul’s narrower point about letter-without-Spirit religion. Selubung (veil) risks collision with the highly active, socially freighted Indonesian discourse around jilbab/hijab (head-covering), a live and sometimes contentious topic distinct from Paul’s Exodus 34 metaphor for cognitive/spiritual blindness.

Strategy

Retain all four terms as recorded. Require an explicit narrative anchor to Exodus 34 wherever selubung occurs (3:13–16), with a note that no teaching about literal head-covering practice is intended. Require a note at hukum yang tertulis clarifying the critique targets letter-without-Spirit religion, not Taurat as scripture.

1.5 Sincerity and Apostolic Authority

Available terms	ketulusan, hati nurani, rasul (Critical baseline), bermegah/kemegahan
Weakness	Rasul inherits the baseline’s single most Critical term and is used far more polemically here than in Romans, across an extended genuine-vs-false-apostle argument (chs. 10–13). This raises real risk of readers mapping Paul’s defense onto the Islamic doctrine of testing true-versus-false prophetic/messenger claims (a well-developed native category) rather than the NT’s distinct criterion set (suffering endured, integrity of motive, absence of self-promotion, fruit in church-founding). Bermegah spans both condemned self-promoting boasting and commended boasting “in the Lord” across roughly 29 occurrences — a single Indonesian word carrying two opposed evaluative senses.
Strategy	Apply the mandatory Critical-risk apostleship teaching note (already fixed in the registry) at every rasul-compound occurrence in chs. 10–13, not only at first occurrence, given the density of the polemic. For bermegah, require a sense-tag (“condemned” or “commended-in-the-Lord”) recorded in the segment cache at every occurrence before translation is finalized.

Available terms

ketulusan, hati nurani, rasul (Critical baseline), bermegah/kemegahan

Weakness

Rasul inherits the baseline’s single most Critical term and is used far more polemically here than in Romans, across an extended genuine-vs-false-apostle argument (chs. 10–13). This raises real risk of readers mapping Paul’s defense onto the Islamic doctrine of testing true-versus-false prophetic/messenger claims (a well-developed native category) rather than the NT’s distinct criterion set (suffering endured, integrity of motive, absence of self-promotion, fruit in church-founding). Bermegah spans both condemned self-promoting boasting and commended boasting “in the Lord” across roughly 29 occurrences — a single Indonesian word carrying two opposed evaluative senses.

Strategy

Apply the mandatory Critical-risk apostleship teaching note (already fixed in the registry) at every rasul-compound occurrence in chs. 10–13, not only at first occurrence, given the density of the polemic. For bermegah, require a sense-tag (“condemned” or “commended-in-the-Lord”) recorded in the segment cache at every occurrence before translation is finalized.

1.6 Generosity and Grace in Giving

Available terms	anugerah (giving-context extension), kemurahan hati, kesetaraan/keseimbangan, kecukupan, orang yang memberi dengan sukacita
Weakness	Because merit-and-reward thinking around almsgiving is widespread across Indonesia’s religious cultures generally (not only Islamic zakat/sedekah practice, but also folk-Christian moralism), there is a persistent risk that anugerah in the giving chapters (8–9) is quietly re-read as a virtue that generates divine favor rather than a grace that flows from favor already given. Kesetaraan also risks being absorbed into contemporary Indonesian political discourse on redistributive social justice, narrowing Paul’s specific point about voluntary mutual sharing between churches.
Strategy	Consistently frame giving passages so grace is grammatically and logically prior to the giving act (8:1, “anugerah Allah… yang dikaruniakan” precedes the Macedonians’ giving). Avoid politically coded vocabulary (e.g., keadilan sosial) when rendering isotēs; prefer the neutral kesetaraan/keseimbangan already selected, glossed as voluntary mutual sharing.

Available terms

anugerah (giving-context extension), kemurahan hati, kesetaraan/keseimbangan, kecukupan, orang yang memberi dengan sukacita

Weakness

Because merit-and-reward thinking around almsgiving is widespread across Indonesia’s religious cultures generally (not only Islamic zakat/sedekah practice, but also folk-Christian moralism), there is a persistent risk that anugerah in the giving chapters (8–9) is quietly re-read as a virtue that generates divine favor rather than a grace that flows from favor already given. Kesetaraan also risks being absorbed into contemporary Indonesian political discourse on redistributive social justice, narrowing Paul’s specific point about voluntary mutual sharing between churches.

Strategy

Consistently frame giving passages so grace is grammatically and logically prior to the giving act (8:1, “anugerah Allah… yang dikaruniakan” precedes the Macedonians’ giving). Avoid politically coded vocabulary (e.g., keadilan sosial) when rendering isotēs; prefer the neutral kesetaraan/keseimbangan already selected, glossed as voluntary mutual sharing.

1.7 Power in Weakness

Available terms	kuasa Allah, kelemahan, cukuplah anugerah-Ku bagimu, Firdaus
Weakness	Kelemahan collides with an intra-Christian crowded neighborhood as much as an interfaith one: popular triumphalist and prosperity-oriented strands within Indonesian charismatic Christianity can implicitly treat visible strength, health, or success as itself evidence of divine backing — the near-opposite of Paul’s deliberate paradox that Christ’s power is displayed precisely through weakness. Firdaus is not a weak rendering but a direct terminological collision: it is the specific Qur’anic name for the highest tier of a multi-level Jannah cosmology (Qur’an 18:107; 23:11), and using the identical word for Paul’s singular visionary experience risks importing that tiered afterlife framework wholesale.
Strategy	For kelemahan, require the paradox to be stated explicitly in surrounding material (boasting in weakness so that Christ’s power may rest on the minister, 12:9), not left to stand as an isolated virtue term. For Firdaus, retain the established Bible rendering (parity with the Allah precedent — the term itself is not rejected, its unglossed use is) but require the mandatory distinguishing note at every occurrence without exception, given this is one of only two terms in the entire package (with rasul-compounds) recommended for note-at-every-occurrence rather than note-at-first-occurrence treatment.

Available terms

kuasa Allah, kelemahan, cukuplah anugerah-Ku bagimu, Firdaus

Weakness

Kelemahan collides with an intra-Christian crowded neighborhood as much as an interfaith one: popular triumphalist and prosperity-oriented strands within Indonesian charismatic Christianity can implicitly treat visible strength, health, or success as itself evidence of divine backing — the near-opposite of Paul’s deliberate paradox that Christ’s power is displayed precisely through weakness. Firdaus is not a weak rendering but a direct terminological collision: it is the specific Qur’anic name for the highest tier of a multi-level Jannah cosmology (Qur’an 18:107; 23:11), and using the identical word for Paul’s singular visionary experience risks importing that tiered afterlife framework wholesale.

Strategy

For kelemahan, require the paradox to be stated explicitly in surrounding material (boasting in weakness so that Christ’s power may rest on the minister, 12:9), not left to stand as an isolated virtue term. For Firdaus, retain the established Bible rendering (parity with the Allah precedent — the term itself is not rejected, its unglossed use is) but require the mandatory distinguishing note at every occurrence without exception, given this is one of only two terms in the entire package (with rasul-compounds) recommended for note-at-every-occurrence rather than note-at-first-occurrence treatment.

1.8 Genuine versus False Apostleship

Available terms	rasul-rasul palsu, rasul-rasul yang tak ada bandingnya, tanda-tanda kerasulan, malaikat terang, surat pujian/surat pengantar
Weakness	This doctrine compounds the single highest-risk term inherited from the baseline package (rasul) across the most sustained polemical section of the letter (chs. 10–13), multiplying the risk described under 1.5 above. Malaikat terang additionally touches Islamic angelology, a well-developed and respected category (e.g., Jibril/Gabriel as revelation-bearer), and must be fenced so it describes Satan’s counterfeit disguise specifically, not a claim about angels in general.
Strategy	A single, consolidated teaching-note template (already drafted in the registry for false_apostles and super_apostles) should be applied consistently at every occurrence across 11:5–15; 12:11–12, reinforced rather than merely stated once, given how densely these terms cluster in this stretch of text.

Available terms

rasul-rasul palsu, rasul-rasul yang tak ada bandingnya, tanda-tanda kerasulan, malaikat terang, surat pujian/surat pengantar

Weakness

This doctrine compounds the single highest-risk term inherited from the baseline package (rasul) across the most sustained polemical section of the letter (chs. 10–13), multiplying the risk described under 1.5 above. Malaikat terang additionally touches Islamic angelology, a well-developed and respected category (e.g., Jibril/Gabriel as revelation-bearer), and must be fenced so it describes Satan’s counterfeit disguise specifically, not a claim about angels in general.

Strategy

A single, consolidated teaching-note template (already drafted in the registry for false_apostles and super_apostles) should be applied consistently at every occurrence across 11:5–15; 12:11–12, reinforced rather than merely stated once, given how densely these terms cluster in this stretch of text.

2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

Two distinct categories of risk require different handling and must not be conflated.

2.1 Missing Vocabulary (no single native term exists; descriptive/compound phrasing required)

Concept	Passage	Why no single term exists	Handling
Substitutionary representative death (“one died for all”)	5:14-15	Indonesian has no single lexeme for vicarious, representative death standing in the place of others before God; the concept itself, not merely the word, is absent from the surrounding religious vocabulary.	Full descriptive clause retained: “satu orang telah mati untuk semua orang.” No abbreviation permitted.
”Made him to be sin” (double imputation)	5:21	No single verb captures simultaneous forensic identification of the sinless with sin’s guilt and of the sinner with God’s righteousness.	Full descriptive clause retained: “menjadikan Dia… sebagai dosa,” always paired with its counterpart clause about believers becoming “kebenaran Allah.”
Judgment seat of Christ as reward-tribunal distinct from salvation-verdict	5:10	Indonesian eschatological vocabulary (drawn largely from shared Abrahamic/Islamic end-times categories) defaults to a single judgment-and-destiny event; a distinct post-salvation reward-evaluation tribunal is not a native category.	Retain constructed compound “takhta pengadilan Kristus” with mandatory note distinguishing it from entry-verdict judgment.
”Not counting trespasses” as forensic non-charging (vs. deeds outweighed)	5:19	The native comparison category for divine reckoning is a scales/weighing metaphor (mizan-adjacent); a charge being wholly removed rather than outweighed is a different operation with no ready native idiom.	Retain “tidak memperhitungkan,” reinforced by its lexical link to “kebenaran yang diperhitungkan,” to keep the reckoning-language pair intelligible together.

2.2 Crowded Semantic Neighborhoods (native term exists but is already “occupied” by incompatible meaning)

Indonesian term	Passage	Occupying tradition/discourse	Fencing required
rasul (and all compounds: palsu, tak ada bandingnya, kerasulan)	1:1; 11:5,13; 12:11-12	Islamic doctrine of the closed prophetic-messenger line ending with Muhammad	Note at every occurrence in chs. 10-13, not just first use
Firdaus	12:4	Qur’anic tiered-Jannah cosmology (Q18:107; 23:11)	Note at every occurrence, no exceptions
selubung (veil)	3:13-16	Jilbab/hijab discourse	Explicit Exodus 34 anchor; disclaim literal head-covering teaching
manusia lahiriah/batiniah	4:16	Javanese kebatinan mysticism; Sufi lahir/batin esoteric-exoteric framework	Anchor explicitly to bodily decay vs. Spirit-renewal grounded in the risen Christ; disclaim mystical-attainment-level reading
pertobatan (repentance)	7:9-10	Islamic taubat	Anchor to response flowing from Christ’s already-accomplished reconciling work (5:18-21), not a self-sufficient restorative act
takut akan Tuhan	5:11; 7:1	Islamic khawf/taqwa vocabulary	Anchor to eschatological accountability motivating gospel proclamation, not legalistic dread of a deeds-weighing verdict
kelemahan (weakness)	11:30; 12:5,9-10; 13:4,9	Popular triumphalist/prosperity-oriented Indonesian Christian subculture (intra-Christian, not interfaith)	State the deliberate paradox explicitly each time; do not let the term stand as an unqualified negative or as false humility
malaikat terang	11:14	Islamic angelology (Jibril/Gabriel reverence)	Clarify this is Satan’s disguise specifically, not a claim about angels generally
berpasangan yang tidak seimbang	6:14	Indonesian legal/social discourse on interfaith marriage and partnership	Frame as a principle about compromising spiritual alliance; avoid use as a blanket legal pronouncement
kesetaraan (equality)	8:13-14	Contemporary redistributive social-justice political discourse	Gloss explicitly as voluntary mutual sharing between churches, not compelled redistribution
anugerah (giving context)	8:1,6-7,9; 9:8,14	Broad Indonesian folk-merit thinking around almsgiving (zakat/sedekah-adjacent, but not exclusively Islamic)	Keep grace grammatically/logically prior to the giving act in every rendering
gambar/rupa Allah (image of God)	4:4	Islamic tawhid’s categorical rejection of any being sharing God’s nature/visible glory	Same theologian-review tier as Anak Allah; note required every occurrence

3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
καταλλαγή (reconciliation)	Paraphrase using established word (pendamaian)	Native word already exists with sufficient Bible-tradition pedigree; a loanword would create an unfamiliar neologism where none is needed. Gap addressed through mandatory framing, not new vocabulary.
καινὴ κτίσις (new creation)	Paraphrase compound (ciptaan baru)	Fully transparent, established compound; no transliteration candidate exists or is needed.
τρίτος οὐρανός / παράδεισος (third heaven/paradise)	Retain established transliterated Bible term (Firdaus)	Parity with baseline precedent for Allah: the term’s Christian usage predates and is doctrinally distinct from its narrower Quranic technical sense, and inventing an alternative Indonesian term would break continuity with the wider Indonesian Bible tradition. Risk is managed through mandatory notes, not term replacement.
ἄγγελος (Satan’s messenger, 12:7) vs. πρεσβεύω (ambassador, 5:20)	Differentiated paraphrase, not identical gloss	Both would naturally gloss to utusan in Indonesian, but doing so would visually equate Christ’s authorized representatives with Satan’s hostile agent. Recommend reserving utusan exclusively for the ambassador sense (5:20) and using a distinct phrase (e.g., kaki tangan Iblis or suruhan Iblis) for 12:7, finalized at Phase 2 native-speaker review.
ἔξω / ἔσω ἄνθρωπος (outer/inner man)	Paraphrase with anchoring clause, not new coinage	Inventing an unfamiliar term to dodge the kebatinan collision would sacrifice readability for a marginal risk reduction; better to keep the natural lahiriah/batiniah pairing and do the fencing work in the surrounding teaching note.
εἰκών θεοῦ (image of God)	Paraphrase (gambar/rupa Allah), not transliteration	No Greek-derived loanword tradition exists for this phrase in Indonesian Bible usage; descriptive rendering is standard and sufficiently precise once glossed.
γράμμα (letter/written code)	Paraphrase (hukum yang tertulis)	A transliteration option does not naturally exist; the compound phrase is the only viable rendering and must carry the Torah-reverence disclaimer.
κάλυμμα (veil)	Paraphrase (selubung)	Retains the metaphorical, narrative-anchored sense; a more technical/loanword option would not reduce the jilbab-discourse collision and would sacrifice clarity.
Βελιάρ (Beliar)	Retain transliteration	Established, low-risk proper noun; parallels the baseline’s treatment of transliterated names (Amin, Haleluya).
ἁπλότης (haplotēs, dual-sense: sincerity / generosity)	Paraphrase, sense-split into two distinct Indonesian words (ketulusan / kemurahan hati)	A single transliteration or single paraphrase would flatten two distinct senses of the same Greek root into one ambiguous Indonesian term; splitting by sense is the only way to preserve both meanings across the book.

4. Ranked List of Highest-Risk Ambiguities

Ranked by combined weight of (a) doctrinal centrality, (b) severity of the colliding framework, and (c) frequency/density of occurrence across the book.

rasul-rasul palsu / rasul-rasul yang tak ada bandingnya / tanda-tanda kerasulan (chs. 10–13) — compounds the baseline’s single highest-risk term across the book’s most sustained polemic; highest combined severity and density.
Firdaus (12:2,4) — direct, named collision with a specific Qur’anic cosmological category; low frequency but maximal per-occurrence severity.
kelemahan / cukuplah anugerah-Ku bagimu (11:30; 12:5,9-10; 13:4,9) — anchor doctrine of the book’s central theological paradox; collision risk is intra-Christian (prosperity theology) as much as interfaith, making it easy to overlook in review.
utusan (ambassador, 5:20) vs. utusan Iblis (messenger of Satan, 12:7) — homonym collision within the same document; risk of readers conflating Christ’s representatives with Satan’s agent through identical vocabulary.
manusia lahiriah / manusia batiniah (4:16) — collides with an entire competing indigenous mystical framework (kebatinan/Sufi lahir-batin), not merely an isolated word choice.
pendamaian / mendamaikan (5:18-20) — the book’s central doctrine; risk is subtle (direction-of-initiative can silently invert) rather than a lexical red flag, making it easy to under-flag in automated review.
pertobatan (7:9-10) — shares vocabulary and devotional resonance with Islamic taubat; risk of the doctrine being read as self-sufficient restoration rather than a response to already-accomplished reconciliation.
selubung (3:13-16) — collision with an active, socially prominent Indonesian discourse (jilbab/hijab) unrelated to Paul’s argument.
bermegah / kemegahan (~29 occurrences, chs. 1–12) — dual condemned/commended sense; highest-frequency ambiguity in the book, though individually lower severity per occurrence than items above.
hukum yang tertulis (3:6-7) — risk of being heard as denigrating Taurat itself rather than a letter-without-Spirit critique, sensitive given shared scriptural reverence.
gambar/rupa Allah (4:4) — same doctrinal tier as Anak Allah (deity of Christ); lower frequency (single occurrence) keeps it from ranking higher, but severity is maximal when it occurs.
kesetaraan (8:13-14) — risk of absorption into contemporary political redistribution discourse, diluting Paul’s voluntary-mutual-sharing point.
berpasangan yang tidak seimbang (6:14) — high social/legal sensitivity in the interfaith-marriage context, though the underlying doctrinal point (compromising alliance) is not itself Critical-tier.
malaikat terang (11:14) — touches respected Islamic angelology; must be fenced to Satan’s disguise specifically.
anugerah (giving-context) (chs. 8-9) — risk of quiet re-absorption into a general Indonesian religious-culture merit framework around almsgiving; lower per-occurrence severity than items above because the baseline’s grace/merit distinction is already well-established and reinforced.

5. Chapter-by-Chapter Coverage Confirmation

Chapters	Coverage status
1–2	Reviewed; contributed comfort/affliction, sincerity, seal/guarantee, forgiveness, Satan, triumphal procession, fragrance terms — all captured above or in Core Glossary (08).
3	Reviewed; contributed the New Covenant vs. Old doctrine’s full vocabulary set (covenant, letter, veil, transformed, freedom).
4	Reviewed; contributed image of God, treasure in jars of clay, outer/inner man, eternal weight of glory — the chapter with the highest concentration of Critical Christological gap issues outside the core passage.
5	Core passage (5:11–21); contributed the Reconciliation and New Creation doctrine’s full vocabulary set — the anchor of this analysis.
6	Reviewed; contributed unequally yoked, temple of the living God, separate, Beliar.
7	Reviewed; contributed godly/worldly sorrow, repentance, purity/holiness (kekudusan).
8–9	Reviewed; contributed the full Generosity and Grace in Giving vocabulary set (grace of giving, sincerity/generosity sense-shift, equality, cheerful giver, sufficiency, God loves the giver).
10	Reviewed; contributed fleshly/worldly warfare, weapons/strongholds, boasting (introduces the dual-sense term), approved/tested.
11	Reviewed; contributed false apostles, super-apostles, angel of light, cunning serpent, godly jealousy/pure virgin — the single densest chapter for Critical apostleship-doctrine vocabulary.
12	Reviewed; contributed third heaven/paradise, thorn in the flesh, messenger of Satan, weakness, grace is sufficient, signs of a true apostle — the anchor chapter for Power in Weakness.
13	Reviewed; contributed examine yourselves, Christ in you (extends New Creation doctrine); no additional new-vocabulary gap beyond what chapters 3–12 already established.

No chapter of 2 Corinthians was omitted from this review.

This document extends, and must be read alongside, 08_core_glossary.md, bible_term_registry.json, and doctrine_risk_registry.json for this curriculum. It does not override any term rendering already fixed in those artifacts; it documents the linguistic terrain those fixed decisions operate within.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.