Linguistic Gap Analysis
Linguistic Gap Analysis — 2 Peter | English → Indonesian
Purpose and Scope
This document executes PRD Phase 1 Step 8 for the destination language Indonesian on the curriculum book 2 Peter, anchored theologically to the core passage 2 Peter 1:16–21 (the reliability of apostolic eyewitness testimony and the divine inspiration of prophetic Scripture). Per the FULL-BOOK COVERAGE mandate, this analysis spans all three chapters of 2 Peter — the Transfiguration/inspiration argument (ch. 1), the false-teacher polemic (ch. 2), and the Day of the Lord / patience-of-God argument (ch. 3) — not merely the anchor passage.
This analysis does not re-derive the baseline Romans Language Package. It extends it. Every Reused term below carries the identical Indonesian rendering already fixed in translation_memory.json and bible_term_registry.json; no alternative renderings are proposed for Reused terms. The analysis instead maps: (1) where Indonesian’s available vocabulary is doctrinally adequate versus structurally weak for each of the seven curriculum doctrines; (2) where vocabulary is simply missing and must be built through compounding or periphrasis; (3) where existing vocabulary is dangerously crowded by competing Islamic theological content and needs deliberate semantic fencing; (4) where a Greek term should be transliterated versus paraphrased; and (5) a ranked list of the letter’s highest-risk ambiguities for Phase 2 review routing.
Section 1: Doctrine Vocabulary Matrix
For each of the seven curriculum doctrines, this matrix lists the available Indonesian term(s), their structural weaknesses, and the recommended handling strategy carried into Phase 2.
1.1 The Reliability and Inspiration of Scripture
| Available Indonesian Terms | Weakness | Recommended Strategy |
|---|---|---|
| Kitab Suci (scripture), nubuat (prophecy), nabi (prophet), firman para nabi (prophetic word), saksi mata (eyewitness), digerakkan (carried along) | Indonesian has no native single term distinguishing “God-breathed, Spirit-superintended human composition” from “verbatim dictated revelation” — the only readily available conceptual frame in the surrounding religious culture is the Islamic doctrine of wahy (revelation transmitted essentially unmediated through Gabriel to a single final prophet, preserved without human editorial voice). Kitab Suci, taken alone, does not by itself communicate a closed, two-testament canon distinct from an open-ended prophetic corpus. | Use the established compound firman para nabi and Kitab Suci (Reused) but never leave 1:20–21 to stand without its accompanying explanatory clause. Render 1:21’s φερόμενοι as digerakkan (oleh Roh Kudus) — a verb of being carried/moved that preserves real human agency (contrast a term implying trance or unconscious dictation). Every occurrence of this cluster requires the theologian-reviewed note distinguishing dual (human + divine) authorship from wahy. |
| ἰδία ἐπίλυσις → penafsiran diri sendiri | No existing Indonesian theological vocabulary item names this concept at all; it must be built as a descriptive phrase, and a literal phrase risks being read as a statement about the reader’s interpretation (hermeneutics) rather than the prophet’s own origination of the message. | Fence the phrase with a clarifying gloss in every teaching context: “bukan hasil penafsiran atau pemikiran nabi itu sendiri” (not the product of the prophet’s own interpretation or thinking), keeping the focus on origination, not reader hermeneutics. |
1.2 Growing in Christian Virtue
| Available Indonesian Terms | Weakness | Recommended Strategy |
|---|---|---|
| kesalehan (godliness), kebajikan (virtue), penguasaan diri (self-control), ketekunan (perseverance), kasih akan saudara (brotherly kindness), kasih (love) | Kesalehan sits directly adjacent to ibadah, the Indonesian-Islamic term for ritual religious duty/obligation performed toward God as a formal requirement. Indonesian speakers from a Muslim-majority cultural background may default to hearing kesalehan as ritual observance (prayer times, fasting, almsgiving) rather than as the Spirit-produced, relationally-grounded character growth 2 Peter 1:3–7 describes. | Retain kesalehan (established, no better alternative exists) but consistently pair it in teaching material with relational framing: godliness as the fruit of “mengenal Allah” (knowing God), not a performed ibadah checklist. This mirrors the baseline’s existing High-risk treatment of “Separation unto God’s Service.” |
| bertumbuh dalam anugerah dan pengenalan (grow in grace and knowledge) | The virtue chain (1:5–7) is structurally a list, and Indonesian renders each link individually well; the risk is not in any single term but in the cumulative impression that the chain describes a self-improvement ladder achieved by human effort, echoing an Islamic deeds-accumulation frame. | Frame the entire chain (1:5–7) explicitly as a Spirit-enabled response flowing from the prior gift of divine power and promises (1:3–4), not a prerequisite earning that gift. |
1.3 False Teachers and Their Judgment
| Available Indonesian Terms | Weakness | Recommended Strategy |
|---|---|---|
| nabi-nabi palsu, guru-guru palsu, ajaran sesat yang membinasakan | Nabi-nabi palsu risks being generalized into a polemic against prophetic figures of other religious traditions broadly, rather than the specific OT-era phenomenon of false prophets arising within Israel’s own covenant community. | Anchor explicitly, every occurrence, to Israel’s covenant history (cf. Deut 13, 18) as the historical referent, and frame guru-guru palsu as an internal church-discipline category (“dari antara kamu,” 2:1) — not a claim about the status of teachers in other faith communities. |
| malaikat-malaikat yang berbuat dosa | Direct doctrinal collision: mainstream Indonesian Islamic angelology holds malaikat to be categorically incapable of sin (only the jinn Iblis rebelled), so this phrase may read as an internal contradiction or be dismissed as a category error rather than received as a real historical claim. | Retain the phrase but require a theologian-reviewed note in every occurrence explaining that the NT depicts a distinct class of created spiritual beings capable of moral rebellion — not asserting anything about the class Indonesian Islamic tradition designates malaikat. |
| air bah, Nuh, Sodom dan Gomora, Lot, Bileam | These proper names/events are largely shared with Qur’anic narrative (Nuh, Qaum Lut, Bileam has less overlap), which is an asset for audience recognition but a risk if the typological point (a repeatable pattern proving certain future judgment) is left implicit and the passage is heard merely as familiar shared history. | Use the established Alkitab TB forms (Reused from Core Glossary) but always attach the typological function explicitly in teaching notes — these are precedents proving the certainty, not merely the possibility, of future judgment. |
1.4 The Certainty of Christ’s Return
| Available Indonesian Terms | Weakness | Recommended Strategy |
|---|---|---|
| kedatangan (Parousia), bintang pagi (morning star), pengejek (scoffers) | Indonesian kedatangan is a bare, generic noun (“a coming/arrival”) carrying no inherent markers of majesty, sovereignty, or finality. It does not by itself distinguish Christ’s Parousia as sovereign divine Judge-King from the Islamic doctrine of raj’at Isa al-Masih — the return of Isa as a subordinate prophet who defeats a false messiah (al-Masih ad-Dajjal) and later dies a natural death, to be resurrected at the general resurrection like every other human being. | Never leave kedatangan unqualified in a doctrinally load-bearing sentence; consistently modify with possessive/titular framing (“kedatangan Tuhan Yesus Kristus dengan kemuliaan-Nya,” “kedatangan-Nya sebagai Hakim dan Raja”) and require the theologian-reviewed note distinguishing this from raj’at Isa at every Critical-risk occurrence (1:16, 3:4, 3:12). |
| kuasa (power, of Christ at Transfiguration) | Kuasa is a generic capability-term used across Indonesian religious and even secular registers (political power, magical power, physical strength) with no inherent tie to Christ’s specific messianic/divine identity. | Where kuasa is predicated of Christ himself (1:16), pair with keagungan (majesty) and kemuliaan (glory) in the same sentence cluster so the reader cannot read kuasa as generic supernatural ability detached from Christ’s unique divine identity. |
1.5 The Day of the Lord and Final Judgment
| Available Indonesian Terms | Weakness | Recommended Strategy |
|---|---|---|
| Hari Tuhan, hari penghukuman (dan kebinasaan), langit yang baru dan bumi yang baru | This entire semantic field overlaps substantially and genuinely with Islamic eschatology’s yawm al-qiyamah / yawm al-din (Day of Resurrection/Judgment) — a case of real common ground, not merely surface collision. The risk is the opposite direction from most Critical terms in this letter: the danger is that the audience assimilates “Hari Tuhan” into the general Islamic eschatological framework and misses the letter’s specific claim that this day is fixed by, coincides with, and is presided over by, the personal return of the Lord Jesus Christ. | Affirm the genuine common ground explicitly (a real future day of cosmic judgment is shared theological territory) while making the Christ-specific, Christ-presided claim unmistakable in every occurrence — this is not a generic apocalyptic expectation but this-Person’s return as Judge. |
| neraka / belenggu kegelapan (Tartarus) | Neraka is the standard Indonesian word for the final eschatological hell (also shared broadly with Islamic jahannam imagery), but 2:4’s ταρταρόω names a temporary holding-place for judged angels awaiting final judgment, not the final state itself. | Prefer the fuller phrase belenggu kegelapan (chains of darkness) alongside neraka, and note in teaching material that this is custodial detention pending the still-future Day of Judgment, not identical to the final eschatological hell. |
1.6 Patience of God’s Timing
| Available Indonesian Terms | Weakness | Recommended Strategy |
|---|---|---|
| kesabaran, tidak lambat / Ia bersabar, menghendaki agar semua orang berbalik dan bertobat | Kesabaran is a warm, well-understood Indonesian word, but the theological point of 3:9 is not merely a divine emotional disposition — it is the specific claim that God’s apparent delay is purposeful, personal forbearance aimed at maximizing the opportunity for repentance, standing in deliberate contrast to any impersonal, fixed decree (qadar/takdir) that simply has not yet “arrived.” Left unglossed, kesabaran alone does not carry that contrast. | Always pair kesabaran with an explicit negation of impersonal fatalism — “bukan karena lambat atau tidak menentu, tetapi karena kesabaran-Nya yang berpribadi dan bertujuan” — echoing the baseline’s existing providence-vs-takdir distinction (pemeliharaan Allah). |
| pertobatan (repentance) | Pertobatan is shared vocabulary with the Islamic tawbah, which operates within a deeds-and-mercy judgment framework (return to Allah, cease the sin, resolve not to repeat, seek forgiveness, weighed at judgment) rather than a Spirit-enabled turning that results in the salvation described in 3:15. | Anchor pertobatan in this letter specifically to salvation-securing turning toward Christ (cross-reference 3:15’s kesabaran-keselamatan link), not a generic act of contrition evaluated later against a balance of deeds. |
1.7 Divine Nature and Escaping Corruption
| Available Indonesian Terms | Weakness | Recommended Strategy |
|---|---|---|
| kuasa ilahi (divine power), hidup dan kesalehan (life and godliness), janji-janji (promises), mengambil bagian dalam kodrat ilahi (partakers of the divine nature), kebinasaan (corruption), hawa nafsu (desire) | mengambil bagian dalam kodrat ilahi is the single highest-risk phrase in the entire letter. Indonesian has no vocabulary that renders θείας κοινωνοὶ φύσεως without at minimum superficially resembling a claim that creatures acquire, merge with, or share in God’s own uncreated essence — a direct, explicit collision with Islamic tanzih (God’s absolute transcendence and categorical incomparability with creation) and the strongest possible form of shirk (a creature claiming divine status). No paraphrase fully eliminates this surface resemblance; the doctrine must be secured by explanatory framing, not by word choice alone. | Retain the phrase (no viable substitute exists that preserves 2 Peter’s own theological weight) but mandate the theologian-reviewed note on every single occurrence, without exception: this is moral and relational transformation — sharing God’s holy, loving, incorruptible character through union with Christ — never a claim about acquiring or merging with God’s own essence. This note is non-negotiable and takes escalation priority over all other Critical terms in this letter. |
| kuasa ilahi vs. baseline’s kuasa Allah | Two closely related but distinct High/Medium terms exist in the combined glossary (kuasa Allah — Romans 1:16, power for salvation; kuasa ilahi — 2 Peter 1:3, power for ongoing life and godliness). Indonesian readers moving between Romans-based and 2-Peter-based curriculum materials could conflate the two or wonder why different words are used for “God’s power.” | Keep both terms distinct as recorded (do not harmonize into a single rendering); a brief cross-reference note in teaching material can clarify that both describe the same divine power applied to different aspects of salvation (initial rescue vs. ongoing sustenance), avoiding the impression of inconsistency. |
Section 2: Missing Vocabulary — Concepts With No Native Indonesian Term
Indonesian, like most target languages the baseline Romans package anticipated, has no single native lexical item for the following concepts. Each requires a compound phrase or periphrasis, which introduces its own translation-consistency requirement (the same phrase must recur identically across all Phase 2 documents).
| Concept | Greek | No native term because… | Constructed Indonesian Phrase | Consistency Requirement |
|---|---|---|---|---|
| Partakers of the divine nature | θείας κοινωνοὶ φύσεως | No word in Indonesian names creaturely participation in divine moral character as distinct from either (a) becoming a deity or (b) mere imitation/mimicry | mengambil bagian dalam kodrat ilahi | Must appear identically at every occurrence (1:4 only, but referenced throughout ch. 1 teaching material) |
| Being carried along by the Spirit (inspiration mechanism) | φερόμενοι | No existing term distinguishes Spirit-superintended human composition from either pure human invention or externally-dictated transcription | digerakkan (oleh Roh Kudus) | Must appear identically at 1:21 and in every cross-reference to the inspiration doctrine |
| Private interpretation / self-origination of prophecy | ἰδία ἐπίλυσις | No Indonesian theological vocabulary names “the prophet’s own individual source/scheme” as a category to be denied | penafsiran diri sendiri (bukan berasal dari diri nabi sendiri) | Requires the parenthetical gloss whenever introduced to a new audience segment |
| The Majestic Glory (periphrasis for God the Father) | μεγαλοπρεπὴς δόξα | Indonesian has no reverential circumlocution register equivalent to Second Temple Jewish avoidance of directly naming God | Kemuliaan yang Mahamulia | Must remain distinct from plain kemuliaan (used of Christ, 1:17) to preserve the periphrastic, Father-specific referent |
| Wages of unrighteousness (ironic self-defeating reward) | μισθὸς ἀδικίας | No single Indonesian noun captures “recompense that is simultaneously deserved payment and self-destruction” | upah kejahatan | Low-risk; consistency sufficient, no additional gloss required |
| Great swelling/empty words | ὑπέρογκα κενότητος | No single adjective-noun pair captures “grandiose speech that is simultaneously inflated and hollow” | kata-kata bombastis yang kosong | Low-risk; consistency sufficient |
Section 3: Crowded Semantic Neighborhoods Requiring Fencing
The following terms are not missing vocabulary — Indonesian has a ready-made word — but that word’s dominant cultural association is already occupied by Islamic theological content, requiring deliberate semantic fencing (explanatory notes, consistent qualifying phrases) in every occurrence rather than a different word choice.
| Term | Indonesian Rendering | Competing Occupant of the Semantic Space | Fencing Strategy |
|---|---|---|---|
| Apostle | rasul | The closed Islamic line of major messenger-prophets ending in Muhammad (khatam an-nabiyyin) | Reused from baseline; retain mandatory translator note every occurrence (1:1) |
| Faith | iman | The six pillars of Islamic faith (rukun iman) | Reused from baseline; anchor to personal trust in Christ (1:1, 1:5) |
| Holy Spirit | Roh Kudus | Ruh al-Qudus, generally identified with the created angel Gabriel | Reused from baseline; mandatory note at 1:21 — doctrinal center of this letter’s inspiration teaching |
| Son (of God) | Anak | Explicit, repeated Qur’anic denial that Allah has a son (Surah Al-Ikhlas) | Reused from baseline; mandatory note at 1:17, embedded in the fixed phrase “Anak-Ku yang Kukasihi” |
| Savior (paired with God) | Juru Selamat | Tawhid (God’s absolute oneness) and the prohibition of shirk; the “God and Savior” title-pair is an implicit deity claim | New but Critical; mandatory note at every occurrence (1:1, 1:11, 2:20, 3:2, 3:18) |
| Godliness | kesalehan | Ibadah (formal ritual religious obligation) | See §1.2; pair with relational framing |
| Knowledge (of God/Christ) | pengenalan | Sufi ma’rifah (mystical gnosis) and generic Islamic ‘ilm | Prefer pengenalan (relational knowing) over pengetahuan (informational knowledge) consistently |
| Angels who sinned | malaikat-malaikat yang berbuat dosa | Mainstream Islamic angelology’s doctrine of sinless malaikat | See §1.3; mandatory clarifying note |
| God’s patience / providence | kesabaran / (cf. baseline pemeliharaan Allah) | Takdir/qadar (impersonal, fixed divine decree) | See §1.6; explicit negation of fatalism required |
| Repentance | pertobatan | Tawbah within a deeds-and-mercy judgment framework | See §1.6; anchor to Christ-oriented, salvation-securing turning |
| Prophetic word / Scripture | firman para nabi / Kitab Suci | An open-ended prophetic tradition (implicitly inviting comparison to a “final” prophet) | See §1.1; anchor explicitly to the closed OT canonical corpus |
| Day of the Lord | Hari Tuhan | Yawm al-qiyamah / yawm al-din (genuine common ground, not merely collision) | See §1.5; affirm common ground, sharpen Christ-specific claim |
| Master (of Christ, 2:1) | Penguasa / Tuan | Generic honorific with no inherent tie to the cross | Note the absolute-ownership, atonement-grounded sense every occurrence |
Section 4: Transliteration vs. Paraphrase Decisions
Following the baseline’s established preference (e.g., rejecting inkarnasi in favor of the descriptive “Firman yang menjadi manusia”), the general rule for 2 Peter is: prefer a descriptive Indonesian phrase over a Greek/English loanword transliteration wherever the loanword would leave an abstract theological label for the reader to fill in with whatever content is already culturally available (which, in this context, is most often Islamic theological content). Transliteration is reserved for proper names already fixed in the Alkitab TB tradition and for terms with no meaningful risk of being filled with foreign doctrinal content.
| Term | Decision | Rationale |
|---|---|---|
| Parousia (παρουσία) | Paraphrase — kedatangan (Christ-titled, never bare) | A transliterated “parousia” would be theologically opaque to the audience and would not itself resist being filled with the raj’at Isa framework; a modified descriptive phrase at least carries titular content forward. |
| Theia dynamis (divine power) | Paraphrase — kuasa ilahi | Consistent with baseline’s rejection of loanwords for divine-action concepts (cf. “Firman yang menjadi manusia” over “inkarnasi”). |
| Despotēs (Master) | Paraphrase — Penguasa | An untransliterated Greek term would communicate nothing; Penguasa (absolute ruler/owner) with an atonement-grounded note carries the sense. |
| Tartarus (ταρταρόω) | Paraphrase, not transliteration — neraka / belenggu kegelapan | Transliterating “Tartarus” (a term from Greek mythology naming a specific mythic location) risks importing exactly the kind of pagan-mythological association Peter is contrasting his account with (“we did not follow cleverly devised myths,” 1:16); a paraphrase using existing biblical-Indonesian vocabulary for judgment/darkness avoids that irony. |
| Idia epilysis (private interpretation) | Paraphrase with gloss — penafsiran diri sendiri (+ clarifying clause) | No transliteration is meaningful for a two-word Greek genitive phrase describing an abstract negation; full periphrasis with mandatory gloss is required (see §2). |
| Pheromenoi (carried along) | Paraphrase — digerakkan (oleh Roh Kudus) | A single Indonesian verb (digerakkan, “moved/carried”) plus the explicit agent phrase communicates the “carried but not passive” nuance better than any transliteration could. |
| Noah, Sodom and Gomorrah, Lot, Balaam | Transliteration to established Alkitab TB proper-name forms — Nuh, Sodom dan Gomora, Lot, Bileam | Proper names follow the baseline’s rule (cf. Daud, Israel): use the established Bible-translation form. These happen to substantially overlap with Qur’anic Arabic forms (Nuh, Qaum Lut), which is an asset for recognition, not a risk, provided the specific typological point is taught explicitly (see §1.3). |
| Amen, Hallelujah-class terms | Transliteration (Amin) — not present as such in 2 Peter’s text but retained per baseline convention for consistency across the curriculum | No occurrence in 2 Peter itself; included here only to confirm the convention is unbroken for this book. |
| Kodrat ilahi (divine nature) | Paraphrase, not the loanword “natur ilahi” | A borrowed Latinate/Dutch-derived “natur” would sound clinical and abstract; kodrat (inherent nature/essence, already established Indonesian theological vocabulary) better carries the weight required for the mandatory theologian note to attach to. |
Section 5: Ranked List of Highest-Risk Ambiguities in 2 Peter
Ranked by combined severity (doctrinal centrality × collision specificity × frequency), for Phase 2 review-routing priority. All items ranked Critical below require human theologian review at every single occurrence, with no exceptions, per the escalation rules this curriculum inherits from the baseline 12_ai_translation_requirements.md.
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Partakers of the divine nature (1:4) — mengambil bagian dalam kodrat ilahi. Highest-risk phrase in the whole letter: any wording here risks being heard as a claim of ontological merger with God’s essence, the most severe possible form of shirk in Islamic theological categories. No available paraphrase fully removes the surface risk; only mandatory explanatory framing does.
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“Our God and Savior Jesus Christ” (1:1, 3:18) — the grammatical pairing of Allah and Juru Selamat as a single title for Yesus is one of the strongest implicit deity-of-Christ statements available anywhere in the NT, and it brackets the entire letter (opening and closing verses). Ambiguity risk: if the Indonesian syntax is loosened at all (e.g., rendered as two separate titles for two referents rather than one double title for one referent), the deity claim disappears entirely.
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Being carried along by the Spirit (1:21) — digerakkan (oleh Roh Kudus). The precise inspiration mechanism this letter teaches occupies a deliberate middle position (real divine causation, real human authorship) that has no ready-made Indonesian equivalent and sits directly adjacent to the well-known Islamic wahy doctrine. Any rendering that leans too far toward passivity (implying dictation/trance) or too far toward activity (implying mere human insight) collapses the letter’s own carefully balanced claim.
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Private interpretation / self-origination denial (1:20) — penafsiran diri sendiri. High ambiguity risk in Indonesian syntax: the phrase can easily be misread as a statement about the reader’s act of interpreting Scripture (a hermeneutics claim) rather than the prophet’s own act of originating the prophecy (an inspiration claim). This is a translation-direction ambiguity, not merely a cultural-collision one, and needs explicit disambiguating syntax in every rendering, not just a note.
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Parousia / Christ’s coming (1:16, 3:4, 3:12) — kedatangan. Bare noun carries no inherent majesty or exclusivity; systematic risk of assimilation into the Islamic raj’at Isa al-Masih framework (a subordinate prophet’s return) unless titular qualification is present at every occurrence.
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Son (of God), within “Anak-Ku yang Kukasihi” (1:17) — direct collision with the Qur’an’s explicit, repeated denial that Allah has a son. Ambiguity risk compounded by the fact that this is reported divine speech (a direct quotation from the Father), which increases its rhetorical and doctrinal weight beyond a narrator’s own theological claim.
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Angels who sinned (2:4) — malaikat-malaikat yang berbuat dosa. Direct doctrinal contradiction (not mere terminological collision) with mainstream Indonesian Islamic angelology’s doctrine of sinless malaikat; risk that the claim is heard as an internal contradiction and dismissed rather than received as historical teaching.
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God’s patience vs. impersonal delay (3:9) — tidak lambat / Ia bersabar. Ambiguity risk: without explicit personal/purposive framing, “God is not slow, but patient” can default in the hearer’s mind to “the appointed time (a fixed decree) has simply not yet arrived” — collapsing Peter’s personal-forbearance argument into an impersonal qadar framework, the opposite of his intended point.
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Day of the Lord (3:10) and Day of Judgment and destruction (3:7) — Hari Tuhan / hari penghukuman dan kebinasaan. Genuine common ground with Islamic eschatology creates an inverse risk from most items on this list: not rejection, but under-differentiation — the specific claim that this day is fixed by and coincides with Christ’s own personal return may be silently absorbed into a generic, already-familiar eschatological expectation.
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Majesty and glory predicated directly of Christ (1:16–17) — keagungan, kemuliaan. These terms are individually well-established, but their direct predication of Christ himself (not merely reflected from the Father) is the load-bearing doctrinal point; ambiguity risk arises if translators, seeking smoother Indonesian style, shift the predication toward the Father alone or toward a reflected/derivative sense.
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Prophetic word as closed OT corpus (1:19) — firman para nabi. Risk that “the prophetic word” is read as one strand within an open, ongoing prophetic tradition (inviting an implicit comparison to a subsequent, culminating prophet) rather than the closed OT canonical corpus the passage actually names.
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Master / bought (2:1) — Penguasa / menebus. Ambiguity risk: without the atonement-grounded note, “Master who bought them” can read as a generic honorific-plus-commercial-transaction pairing, losing the connection to Christ’s substitutionary death that gives the false teachers’ apostasy its full moral weight (denial of the one who purchased them at the cross).
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Kesalehan (godliness) across the virtue chain (1:3, 1:6–7, 3:11) — risk of quiet collapse into ibadah-style ritual performance across a high-frequency, high-visibility term, gradually reframing the whole letter’s ethical vision from Spirit-produced relational character into rule-keeping.
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Repentance tied to salvation (3:9, 3:15) — pertobatan. Risk of quiet assimilation into tawbah’s deeds-and-mercy judgment framework specifically because both the source text and Islamic theology use the same basic image (a “turning”); the distinguishing content (Spirit-enabled, resulting directly and certainly in keselamatan rather than being weighed later) must be actively supplied, not assumed to survive by default.
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New heavens and new earth (3:13) — langit yang baru dan bumi yang baru. Lower risk than the above but included for completeness: risk of being received as a generic apocalyptic-renewal trope common across religious traditions represented in Indonesia, rather than the specific Isaiah–2 Peter–Revelation redemptive-historical thread.
Section 6: Full-Book Coverage Confirmation
| Chapter | New Load-Bearing Terms/Doctrines Contributed | Status |
|---|---|---|
| 2 Peter 1 | Savior-title pairing; divine power; partakers of divine nature; virtue chain; calling and election; eternal kingdom; eyewitness testimony; Transfiguration majesty/glory/Sonship cluster; prophetic word; inspiration mechanism (private interpretation, carried along) | Fully analyzed above (§1.1–1.7, §2–5) |
| 2 Peter 2 | False prophets/teachers; destructive heresies; Master/redemption; angels who sinned; Flood/Noah typology; Sodom and Gomorrah/Lot typology; Balaam; apostasy proverbs (dog/sow) | Fully analyzed above (§1.3, §3, ranked items 7, 12) |
| 2 Peter 3 | Scoffers and the delay objection; cosmic fire-judgment; Day of the Lord; God’s patience and universal repentance-will; new heavens and new earth; Paul’s letters as Scripture; closing grace-and-knowledge doxology (mirrors 1:1–2) | Fully analyzed above (§1.4–1.6, ranked items 5, 8, 9, 15) |
No chapter of 2 Peter is silently omitted; every chapter contributes at least one Critical- or High-risk item carried into this analysis.
This analysis extends, and must never contradict, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json). All Reused terms above are locked to their baseline renderings. All New terms proposed in the companion 08_core_glossary.md are treated here as provisionally accepted pending the theologian sign-off gate before Phase 2 begins.
See 08_core_glossary.md for the complete term-by-term glossary table underlying this analysis.
See 07_semantic_analysis.md for the full verse-by-verse exegetical basis.