Linguistic Gap Analysis — 2 Corinthians | English → Javanese

1. Purpose

This document executes PRD Phase 1 Step 8 for the 2 Corinthians curriculum. It identifies where the Javanese language:

1. Lacks a natural lexical equivalent for a load-bearing biblical concept (“missing vocabulary”), requiring compound coinage or paraphrase;
2. Has a term that already carries strong, potentially contradictory meaning from Javanese religious/cultural tradition (“crowded semantic neighborhood”), requiring deliberate fencing off from that meaning; and
3. Presents genuine translation ambiguity where more than one defensible rendering exists and the choice carries doctrinal weight.

It extends, and must never contradict, the Romans baseline (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) and builds directly on analysis/08_core_glossary.md. Where a term is already fixed in the baseline, this analysis records why it transfers cleanly (or where new collision surfaces appear in 2 Corinthians’ distinct vocabulary) rather than re-deriving it.

Coverage is full-book: all 13 chapters of 2 Corinthians are reviewed below. Chapters that introduce no new load-bearing vocabulary beyond what is already fenced are explicitly marked “reviewed, no new gap” rather than omitted (§7).

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2. Methodology

For each doctrine in the curriculum’s assigned list, this analysis:

• Surveys the available Javanese lexical field (formal krama register, matching established Javanese Bible/church usage per the baseline).
• Names the weakness of each candidate term — either a meaning gap (the word doesn’t carry enough of the biblical concept) or a collision (the word carries too much of a different, culturally live concept).
• Assigns a recommended strategy: (a) reuse a baseline term exactly, (b) adopt a new compound/paraphrase, (c) transliterate, or (d) fence an existing word with mandatory qualifying context/teaching notes.
• Cross-checks against the crowded neighborhoods already flagged in the Romans baseline — rukun (harmony), kasekten (potency), wahyu (mandate-light), slametan (ritual meal), kejawen/kebatinan categories (batin, rasa sejati), titisan (spirit-descent), kudhung (Islamic head-covering), punden/candi (shrine/temple) — since 2 Corinthians’ vocabulary (reconciliation, new creation, veil, temple, boasting, weakness-as-power) runs directly through several of these same neighborhoods from new angles.

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3. Doctrine Vocabulary Matrix

3.1 Reconciliation with God

Available Javanese term(s)	Weakness	Recommended strategy
rukun / pirukunan (harmony, being on good terms)	The dominant Javanese social-harmony ethic; rukun is normally achieved through mutual accommodation by both parties, with the underlying grievance often smoothed over rather than resolved, and with no necessary cost borne by the offended party. This inverts Paul’s katallagē, where God alone initiates, God alone bears the cost (Christ made sin, 5:21), and humans are the estranged party being addressed, not co-negotiators.	Fence, don’t avoid. Retain pirukunan kaliyan Gusti Allah / ngrukunaken / rukuna kaliyan Gusti Allah (already registered, Critical) but require a mandatory teaching note at every occurrence distinguishing God’s unilateral, cost-bearing initiative from mutual social rukun-making.
ngapura (to forgive)	Captures forgiveness of an offense but not the full relational restoration and legal non-counting-of-trespasses sense of katallagē; also risks collapsing reconciliation into a single act of pardon rather than an established, standing new relationship.	Use only as a supporting gloss, never as the primary rendering.
dados sakabat malih (become friends again)	Too weak; loses the forensic, cosmic scope (5:19, “the world”) and the sense of a God-initiated legal/relational reversal.	Reject as primary term.

Doctrine risk: Critical (per baseline framework — see doctrine_risk_registry.json risk definitions). Every occurrence requires human theologian review.

3.2 New Creation in Christ

Available Javanese term(s)	Weakness	Recommended strategy
titah enggal (new creature/creation)	Linguistically transparent (titah = created being), but enggal (“new”) alone does not block the hearer’s mind from reaching for titisan (spirit-descent/rebirth of an ancestor’s or deity’s quality into a new bearer — already forbidden in the baseline for Resurrection) or the kejawen goal of kasampurnan (self-attained mystical perfection reached through ascetic discipline, tapa/tirakat). Both neighboring concepts describe a “renewed” self achieved through repeatable spiritual process, which is the opposite of Paul’s one-time, God-accomplished, in-Christ act.	Retain titah enggal, but always anchor with wonten ing salebeting Gusti Kristus (“in Christ”) in the same clause, never as a bare standalone noun phrase. This anchoring is not stylistic; it is the fence.
manungsa anyar (new person/human)	More generic than titah enggal; usable in expository prose but should not replace the fixed glossary term in formal doctrinal statements.	Acceptable only in explanatory paraphrase, not as the registered term.
kaéwahaken (transformed/changed) for μεταμορφούμεθα (3:18)	Neutral verb, but if used loosely could be read through manunggaling kawula gusti (the kejawen mystical fusion of self and the Divine — forbidden in baseline for Incarnation), since both describe an inward change toward divine likeness.	Must always appear with the full compound already fixed in the term registry: kaéwahaken dados sami kaliyan gambaripun Gusti Kristus, déning Roh Suci — the agent (Roh Suci) and the standard (Christ’s image, not fusion with the Divine essence) must never be dropped.
batin for “inner man” (ἔσω ἄνθρωπος, 4:16)	High-risk crowded neighborhood. Batin is the central technical term of Javanese kebatinan mysticism — the inner faculty cultivated through personal ascetic/meditative discipline toward mystical attainment (including rasa sejati, the “true inner sense” that perceives ultimate reality). Using it bare imports an entire competing spiritual epistemology.	Never use batin unqualified. Use manungsa ing salebeting, ingkang dipun-anyaraken déning Roh Suci — the Spirit-agency clause is mandatory, not optional stylistic flourish.

Doctrine risk: Critical. Human theologian review required for every occurrence of new creation, transformed into Christ’s image, and image of God.

3.3 Suffering and Comfort in Ministry

Available Javanese term(s)	Weakness	Recommended strategy
panglipur (comfort)	Adequate lexically; low collision risk. Shares a root register with the baseline pitutur (exhort) — both flow from παρακαλέω’s semantic range — creating a consistency, not a doctrinal, risk: translators may inconsistently alternate between the two for the same underlying Greek word across chapters 1, 2, and 7.	Reuse panglipur for the noun “comfort” and reserve pitutur for the verb sense “to exhort/urge,” per the baseline’s own context-sensitivity note; document the split explicitly per-segment in Phase 2.
kasangsaran (affliction/suffering)	Adequate; must be kept distinct from misfortune warded off through slametan ritual practice (the same root-collision risk the baseline already flags for kaslametan/salvation). Affliction in 2 Corinthians is embraced and transformed by God’s comfort, not something to be ritually prevented.	Reuse as registered; add teaching note only where a passage’s rhetorical pairing with kaslametan (e.g., ch. 1, ch. 7) could blur the two root-adjacent concepts for a reader unfamiliar with the distinction.
gandaning Sang Kristus for “fragrance of Christ” (2:15)	Collision risk with kemenyan (ritual incense burned in slametan and grave-visitation practice, believed to carry ritual efficacy or to summon ancestral/spiritual attention). A bare “fragrance/aroma” metaphor risks being heard as a claim about ritual-object potency.	Retain gandaning Sang Kristus but require an explanatory note clarifying this is a metaphor for the gospel’s discerning spiritual effect through proclamation, not a statement about incense or ritual offerings having inherent power.
pamratobat for “repentance” (7:9-10)	Shares vocabulary with the widely used Islamic/Malay tobat, which in surrounding usage can denote a one-time formal declaration of remorse rather than a sustained inward reorientation.	Retain pamratobat (already registered) but teach explicitly from 7:10-11’s own content (a reorientation producing observable changed conduct) rather than relying on the word alone to carry that distinction.

Doctrine risk: Medium-High (see §5 ranked ambiguities for godly grief specifically).

3.4 The New Covenant versus the Old

Available Javanese term(s)	Weakness	Recommended strategy
prajanjian anyar (new covenant)	Adequate structurally (reuses baseline prajanjian), but risks being heard through the Islamic covenant category perjanjian/mitsaq, or flattened into a merely improved religious rulebook rather than a Spirit-empowered relational bond.	Reuse baseline term; require explicit OT covenant-background teaching (per baseline’s own Davidic Covenant handling) before this chapter is taught.
aksara ingkang tinulis (“the letter,” γράμμα, 3:6-7)	Risk of being flattened into a simple “law is bad, Spirit is good” binary that would implicitly denigrate the Mosaic Law’s original goodness — a real risk given the baseline’s own caution about angger-anggering Toret.	Always pair with a clause naming what is contrasted: an external code without the Spirit’s transforming presence, not Torah itself as evil.
tabir for “veil” (κάλυμμα, 3:13-16)	Crowded neighborhood, successfully avoided. The obvious literal-cognate candidate, kudhung, is the everyday Javanese/Indonesian word for a woman’s Islamic head-covering (jilbab/kudhung) — an extremely live, socially visible religious-dress practice. Using it here would create an unintended and distracting association between Moses’ veil and contemporary Muslim dress.	Tabir (a generic curtain/screen) is confirmed as the correct fence; do not revisit kudhung even for poetic variation.
padaleman Gusti Allah ingkang gesang for “temple of the living God” (6:16)	Two rejected neighbors, one confirmed fence. Candi denotes specifically pre-Islamic Hindu-Buddhist temple architecture (Borobudur, Prambanan) — wrong religious-historical register entirely. Punden (already forbidden in the baseline for “church”) denotes a village shrine tied to a guardian spirit (danyang) — wrong theological category (spirit-veneration site, not corporate divine indwelling).	Padaleman (honorific “dwelling-place/residence,” used of royalty and the sacred) is confirmed; never substitute either rejected neighbor.

Doctrine risk: High.

3.5 Sincerity and Apostolic Authority

Available Javanese term(s)	Weakness	Recommended strategy
katulusan (sincerity/genuineness)	Adequate lexically, but sits inside a crowded neighborhood: Javanese social life places very high value on correct outward form and harmony-preserving propriety (unggah-ungguh, tata krama), which can, in practice, prize correct external performance over transparently disclosed inward motive — nearly the inverse of what Paul is defending (2:17, 4:2, 11:3).	Retain katulusan, but every occurrence in an apostolic-authority passage needs surrounding teaching that explicitly names the test as inward motive, not merely correct outward social conduct.
gumunggung vs. ngalembana ing Gusti for boasting (καυχάομαι)	High collision with the andhap asor (self-effacing humility) ethic. Any boasting-language is culturally jarring; a naive translator may flatten Paul’s deliberately ironic self-boasting (10:1-12:13) into either (a) sinful pride, losing his rhetorical strategy, or (b) plain self-deprecation, losing his argument entirely (he boasts only to expose the false apostles by their own self-promoting standard).	Maintain the two-term split already registered (gumunggung negative / ngalembana ing Gusti positive-ironic) and require a translator’s note on every ironic-boasting passage explaining the rhetorical strategy, not just the lexical choice.
utusan-utusan palsu for “false apostles”	Low collision risk; reuses baseline utusan stem effectively to create a visible root-contrast with genuine apostleship.	Reuse as registered.
pandeleng lan pambukaning Gusti Allah for “visions and revelations” (12:1)	FORBIDDEN NEIGHBOR: wahyu. Even though wahyu is common in general Indonesian Christian usage for “revelation,” it is already forbidden throughout this pipeline (calling, election, glory, providence) for its Javanese royal-mandate-legitimacy connotations — the mystical light believed to descend on and legitimize a ruler’s throne-claim. Paul’s visions authenticate apostolic suffering and humility (12:7), not royal legitimacy.	Never permit wahyu here despite its common Christian-Indonesian usage elsewhere; enforce the paraphrase already registered.

Doctrine risk: High.

3.6 Generosity and Grace in Giving

Available Javanese term(s)	Weakness	Recommended strategy
sih-rahmat (grace, divine sense) vs. peparing kanthi lila (generous giving, human-act sense)	The single Greek word χάρις spans both senses within chapters 8-9 (8:1 divine grace; 8:6-7,19 human generous act). A naive translator could conflate them, either (a) making the human giving itself meritorious/salvific, or (b) making the divine grace merely a synonym for financial generosity.	Maintain the deliberate two-term split already fixed in the term registry: sih-rahmat strictly for God’s enabling favor, peparing kanthi lila strictly for the resulting human act. Flag any single-term collapse for review.
pisumbang kagem para suci for “collection for the saints”	Crowded neighborhood, correctly avoided. The natural cognate pisungsung denotes ritual tribute presented to a ruler (keraton) or at a spirit-shrine (punden) to secure favor or ward off misfortune — an appeasement-offering framework entirely foreign to Paul’s voluntary, relational, gospel-motivated collection.	Confirm pisumbang (neutral charitable contribution) as fixed; never substitute pisungsung.
nyebar / derep (sow/reap, 9:6)	Naturally accessible agrarian imagery in Javanese farming culture; risk is not lexical but doctrinal misapplication — the image could be taught as a prosperity-guarantee “seed-faith” formula rather than God’s proportional, gracious provision.	Lexically safe; add a teaching-note caution against prosperity-gospel misuse rather than an alternative rendering.

Doctrine risk: Medium, except the underlying sih-rahmat sense remains Critical per baseline.

3.7 Power in Weakness

Available Javanese term(s)	Weakness	Recommended strategy
panguwaosipun Gusti Allah dados sampurna wonten ing kalemahan (12:9)	The single most theologically loaded phrase in this doctrine group. It directly inverts the logic of kasekten — the pervasive Javanese concept of spiritual/magical potency attributed to a sacred keris, an ascetic’s discipline, or a wahyu-legitimized ruler, in which strength is accumulated through effort, lineage, or ritual mastery. Paul’s claim — that divine power is displayed through, not despite, acknowledged weakness, as God’s own sovereign choice — could easily be mis-heard as “suffering is the ascetic path to acquiring greater spiritual potency,” which is precisely the kasekten logic in inverted clothing.	Reuse the baseline-anchored phrase exactly (already Critical-tier); every occurrence requires a theologian-reviewed note explicitly denying the “suffering earns potency” reading.
gegamaning peprangan rohani for “weapons of warfare” (10:4)	Gegaman (weapon) risks evoking pusaka — a sacred heirloom weapon (archetypally the keris) believed to carry inherent kasekten passed down through a lineage.	Retain the registered phrase but always pair with panguwaosipun Gusti Allah (never kasekten) as the explicit source of the weapon’s power, clarifying this is not a magically potent object.
eri ing daging for “thorn in the flesh” (12:7)	Low collision risk; the primary danger is over-specification (translators or teachers speculating on the literal ailment), which the Greek deliberately withholds.	Retain the deliberately vague rendering; add an instructional note discouraging speculative over-specification in teaching materials.

Doctrine risk: Critical for the 12:9 power-in-weakness statement itself; High for supporting vocabulary.

3.8 Genuine versus False Apostleship

Available Javanese term(s)	Weakness	Recommended strategy
utusan (apostle, baseline) vs. duta (ambassador, new) vs. kongkonanipun Iblis (messenger of Satan, new)	Crowded neighborhood requiring careful lexical fencing among three related but distinct offices/roles. All three involve “being sent.” If duta or kongkonan were rendered with any visible root-echo of utusan, the reader could wrongly collapse the general believer’s ambassadorial role (5:20) or Satan’s afflicting agent (12:7) into the specific, restricted apostolic office defended throughout chapters 10-13.	Confirm the three-way lexical separation already fixed in the term registry (utusan / duta / kongkonanipun Iblis) as deliberate and non-negotiable; flag any Phase 2 drift toward a shared root as an error requiring correction.
malaékat pepadhang for “angel of light” (11:14)	Uses vocabulary shared with Javanese Islamic usage (malaékat); religiously sensitive in a plural society.	Teach as a general warning against spiritual counterfeit in the abstract, never framed polemically against a specific outside religious tradition’s own angelology.
tandha-tandha kautusanipun for “signs of an apostle” (12:12)	Low risk; reuses utusan stem intentionally (unlike duta/kongkonan above) because this phrase is specifically about the genuine apostolic office.	Retain as registered.

Doctrine risk: High.

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4. Missing Vocabulary vs. Crowded Semantic Neighborhoods

4.1 Missing Vocabulary (no natural Javanese equivalent — compound/paraphrase required)

Concept	Gap	Resolution
Reconciliation (καταλλαγή) as a forensic, God-initiated, cost-bearing act	No single Javanese word combines “restored relationship” with “unilaterally accomplished by the offended party at personal cost.” Rukun covers restored relationship only; it does not carry the forensic/cost dimension at all.	Compound phrase pirukunan kaliyan Gusti Allah + mandatory teaching note (already fixed; §3.1).
New creation (καινὴ κτίσις) as once-for-all, non-cyclical, Christ-anchored	Javanese has words for “new” (enggal/anyar) and for “being/creature” (titah), but no compound that inherently blocks a cyclical-rebirth or self-attained-perfection reading.	Fixed compound + mandatory in-Christ anchoring clause (already fixed; §3.2).
Judgment seat of Christ (βῆμα) as post-salvation evaluation, not re-justification	No existing Javanese legal/religious vocabulary distinguishes “evaluation for reward” from “trial for guilt/innocence” — both map onto the same general pangadilan (judgment/court) semantic field.	Kursi pangadilanipun Gusti Kristus + mandatory clarifying note distancing it from the baseline’s justification-by-faith doctrine.
Triumphal procession (θριαμβεύω)	No Javanese cultural institution corresponds to a Roman military triumph parade; this is a clarity gap, not a doctrinal collision — there is no competing indigenous concept to fence against, only an absent one to explain.	Descriptive paraphrase kaunggulanipun (kados pawai kaunggulan) with an explanatory cultural-background note.
Godly grief vs. worldly grief (2 Cor 7:10) as a productive/destructive sorrow distinction	Javanese sedhih is a general sorrow term without an inherent good/bad-outcome distinction built into the lexicon.	Two-term qualifying-phrase split (sedhih ingkang miturut Gusti Allah / sedhihing donya) already fixed; the distinction must be taught from the passage’s own stated outcomes (repentance-to-life vs. death), not assumed from vocabulary alone.

4.2 Crowded Semantic Neighborhoods (existing Javanese terms that must be fenced, not simply adopted)

Javanese term/concept	Competing meaning	Doctrine(s) affected	Fencing requirement
rukun / pirukunan	Mutual social-harmony ethic; conflict smoothed over by both parties, no cost borne, guilt often unaddressed	Reconciliation with God	Mandatory teaching note: God alone initiates, God alone bears the cost (5:21); not mutual social accommodation
kasekten	Spiritual/magical potency earned through ascetic discipline, lineage, or sacred objects	Power in Weakness; also touches Grace, Power of God (baseline)	Mandatory note at every “power made perfect in weakness” and “weapons of warfare” occurrence: God’s sovereign choice, never an ascetic’s path to acquiring potency
wahyu	Mystical mandate-light legitimizing a ruler’s throne-claim	Visions and Revelations (12:1); also Calling, Election, Glory, Providence (baseline)	Absolute forbidden-term status carried over from baseline; never used even though common in general Indonesian Christian usage
batin / rasa sejati	Kejawen kebatinan mystical inner faculty, cultivated toward personal spiritual attainment	New Creation (“inner man,” 4:16); Transformed into Christ’s image (3:18)	Never used bare; must always carry the Spirit-agency/Christ-image qualifying clause
manunggaling kawula gusti	Pantheistic fusion of self and the Divine through spiritual attainment	Transformed into Christ’s image; Christ in you (13:5)	Absolute forbidden-term status carried over from baseline (Incarnation)
kudhung	Contemporary Islamic women’s head-covering (jilbab)	Veil (3:13-16)	Never used; tabir is the confirmed fence
candi / punden	Hindu-Buddhist temple architecture / village spirit-shrine tied to a guardian spirit	Temple of the living God (6:16)	Neither ever used; padaleman is the confirmed fence
pisungsung	Ritual tribute to a ruler or spirit-shrine, offered to secure favor or ward off misfortune	Collection for the saints (8-9)	Never used; pisumbang is the confirmed fence
kemenyan (ritual incense)	Ritual efficacy/ancestral-summoning associations	Fragrance of Christ (2:15)	Metaphor status must always be made explicit in teaching
tobat (Islamic/Malay usage)	One-time formal declaration of remorse	Repentance (7:9-10)	Pamratobat retained, but content taught from 7:10-11’s stated fruit (changed life direction), not assumed from the word
andhap asor (self-effacing humility ethic)	Cultural discomfort with any self-referential boasting	Boasting in weakness/general (10-12)	Ironic rhetorical strategy must be explicitly taught, not resolved by flattening the term
slametan root (shared with baseline kaslametan)	Repeated protective ritual meal warding off misfortune	Salvation (1:6, 6:2, 7:10); Affliction (kasangsaran root-adjacent)	Baseline’s mandatory translator-note requirement continues to apply in every 2 Corinthians occurrence
unggah-ungguh / tata krama	Correct outward social propriety, potentially prioritized over inward transparency	Sincerity (2:17, 4:2, 11:3)	Teaching must explicitly test inward motive, not merely outward correctness

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5. Transliteration vs. Paraphrase Decision Log

Term	Decision	Rationale
Kristus	Transliterate	Established Indonesian-archipelago Bible convention; always paired with Gusti Yesus in confessional contexts (baseline).
Sang Mesias (Romans baseline; recurs thematically at 2 Cor 1:20’s “Amin” typology of promise-fulfillment)	Transliterate	Never Satrio Piningit (baseline forbidden term); preserved for consistency though low-frequency in this letter.
Beliar/Belial	Transliterate (as Iblis, the shared existing name)	No paraphrase needed; Iblis is already the settled Javanese/Indonesian term for Satan and carries no competing neighborhood risk.
Amin, Haleluya	Transliterate	Per baseline transliteration standards for theological proper nouns.
Firdaus (Paradise, 12:4)	Reject transliteration	Firdaus is the Quranic loanword for the highest garden of Islamic Paradise; using it imports distinct eschatological content. Paraphrase as swarganing Gusti Allah instead.
Wahyu (Visions and revelations, 12:1)	Reject transliteration/loanword adoption	Despite being the standard Indonesian Christian word for “revelation” elsewhere, it is forbidden pipeline-wide for its royal-mandate-legitimacy connotation; paraphrase as pandeleng lan pambukaning Gusti Allah.
Katallagē family (reconciliation, reconcile, be reconciled)	Paraphrase using fenced native vocabulary (rukun root)	No transliteration option exists in Javanese Bible tradition; the native root is unavoidable but must be fenced with teaching notes rather than replaced with an artificial coinage, per the baseline’s own instruction not to avoid kaslametan by inventing an unfamiliar word.
Kainē ktisis (new creation)	Paraphrase (titah enggal + anchoring clause)	Same principle: use the natural Javanese phrase, fence it with mandatory context, rather than coin an unfamiliar term that would itself require explanation and risk sounding foreign/artificial to the target congregation.
Bēma (judgment seat of Christ)	Paraphrase (kursi pangadilanipun Gusti Kristus)	A throne/court-room image is natural in Javanese court-derived vocabulary (cf. baseline’s use of kraton imagery for Kingdom of God); paraphrase preferred over an unfamiliar transliterated Greek/Latin loan.
Thriambeuō (triumphal procession)	Paraphrase with explanatory note	No transliteration would communicate anything to a Javanese reader; the concept itself, not merely the word, needs cultural-background explanation.
Paraklēsis / thlipsis (comfort/affliction)	Paraphrase using existing vocabulary	Both concepts have adequate native equivalents; transliteration would be unnecessary and would sound foreign in a pastoral-register text.

General principle applied throughout: Following the baseline’s own precedent with kaslametan, this analysis consistently prefers fencing an existing, natural Javanese term with mandatory teaching notes over inventing an unfamiliar coinage or importing a loanword from a competing religious tradition. Transliteration is reserved for (a) proper names/titles with an already-established cross-denominational form, and (b) concepts with genuinely no natural-language cultural anchor at all (none were found requiring this in the Part B glossary beyond names already covered by baseline convention).

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6. Ranked List of Highest-Risk Ambiguities

Ranked by combined doctrinal severity (Critical/High tier) and likelihood of translator drift, based on the crowded-neighborhood analysis above.

1. “Made to be sin” / the great exchange (5:21) — Critical. Risk of softening into “suffered because of sin” (merely sympathetic) or overstating into “Christ became morally sinful.” The single highest-stakes phrase in the core passage; anchors the entire doctrine of Reconciliation and Imputed Righteousness together.
2. Reconciliation/be reconciled (5:18-20) — Critical. The rukun root’s mutual-harmony, no-cost-borne cultural default is the single most pervasive risk of quiet doctrinal drift in the whole letter, because it is the most linguistically unavoidable word choice available.
3. Power made perfect in weakness (12:9) — Critical. Directly inverts kasekten logic; a careless rendering could be heard as validating exactly the ascetic-potency framework it is meant to overturn.
4. New creation / transformed into Christ’s image (5:17; 3:18) — Critical. Sits between two forbidden neighbors (titisan-style rebirth and manunggaling kawula gusti mystical fusion); the anchoring clauses are doing all the doctrinal work and are easy to drop under translation-length pressure.
5. Visions and revelations vs. wahyu (12:1) — Critical. The forbidden term is the standard word used elsewhere in Indonesian Christian publishing for “revelation,” raising real risk that a well-meaning translator unfamiliar with this pipeline’s baseline could reintroduce it by habit.
6. Veil (3:13-16) vs. kudhung — High. A single wrong lexical choice would create an immediate, distracting, and religiously sensitive false association with contemporary Islamic dress practice in a shared-vocabulary environment.
7. Temple of the living God (6:16) vs. candi/punden — High. Two distinct wrong-neighbor risks simultaneously (Hindu-Buddhist architecture vs. spirit-shrine); requires translators to actively recall two rejections at once.
8. Boasting, general and in weakness (10-12) — High. The andhap asor humility ethic creates strong cultural pressure to flatten Paul’s ironic rhetorical strategy, which would silently erase his entire self-defense argument even while every individual word is “correctly” translated.
9. Sincerity (2:17; 4:2; 11:3) vs. unggah-ungguh propriety — High. A subtle risk because the mistranslation would not look wrong on the surface — outward correctness could be mistaken for the inward transparency Paul actually demands.
10. Collection for the saints (8-9) vs. pisungsung — High. Financially and socially visible; a wrong rendering could shape actual congregational giving practice toward an appeasement-offering mindset rather than gospel-motivated generosity.
11. Fragrance of Christ (2:15) vs. kemenyan — Medium-High. Lower doctrinal stakes than the above but high potential for a vivid, memorable, and wrong ritual association if the metaphor status is not made explicit in teaching.
12. Godly grief vs. worldly grief (7:10) — Medium-High. Both Javanese renderings are lexically adequate but rely entirely on surrounding teaching (rather than the words themselves) to carry the productive/destructive distinction.
13. Judgment seat of Christ (5:10) vs. justification — High. Real risk of confusing already-secured salvation status with a re-litigated verdict; requires careful sequencing relative to the core passage’s own justification language (5:21).

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7. Full-Book Chapter Coverage Notes

All 13 chapters of 2 Corinthians have been reviewed for load-bearing vocabulary. Chapters not itemized in detail above contributed no vocabulary beyond what is already captured; they are recorded here explicitly per the full-book-coverage mandate.

Chapter	Status
1	Contributes: comfort/affliction/mercies vocabulary (§3.3); reuses baseline grace, salvation (with mandatory slametan note), faith, called, Father, thanksgiving. Reviewed in full.
2	Contributes: fragrance of Christ, peddling God’s word, commending oneself (§3.3, 3.5). Reviewed in full.
3	Contributes: new covenant, letter/Spirit, veil, freedom (§3.4); reuses baseline covenant, law, glory, Holy Spirit, righteousness. Reviewed in full.
4	Contributes: treasure in jars of clay, “the god of this age” (baseline-flagged distinct phrase for Satan), image of God, transformed-into-Christ’s-image background (§3.2). Reviewed in full.
5	Core passage (5:11-21). Contributes: reconciliation family, new creation, in Christ, according to the flesh, ambassador, fear of the Lord, died for all, made to be sin, knew no sin, judgment seat of Christ, imputed righteousness mirror. All items analyzed in depth above. Reviewed in full — theological anchor of the entire analysis.
6	Contributes: temple of the living God, adoption echo (OT catena), sanctification background. Reviewed in full.
7	Contributes: godly grief vs. worldly grief, repentance, sanctification (“bringing holiness to completion”). Reviewed in full.
8	Contributes: grace/generous-giving split, sincerity of love, equality, collection for the saints (§3.6). Reviewed in full.
9	Contributes: cheerful giver, sowing and reaping, sufficiency, thanksgiving from generosity (§3.6). Reviewed in full.
10	Contributes: weapons of warfare, strongholds, boasting-general introduction (§3.7, 3.5). Reviewed in full.
11	Contributes: false apostles, angel of light, betrothed pure virgin, unequally yoked (§3.5, 3.8); no new gaps beyond those already itemized. Reviewed in full.
12	Contributes: visions and revelations (wahyu-forbidden), third heaven, paradise, thorn in the flesh, messenger of Satan, power made perfect in weakness, signs of an apostle, godly jealousy (§3.5, 3.7, 3.8). Reviewed in full — second-highest doctrinal density in the letter after chapter 5.
13	Contributes: examine yourselves, holy kiss, Trinitarian benediction (cross-document consistency priority, §3 note in baseline glossary). Reviewed in full.

No chapter was found to contain load-bearing vocabulary requiring a gap analysis entry beyond those already documented in §§3-6 above.

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8. Cross-Reference and Downstream Use

• All Critical-risk items identified here must receive theologian sign-off before entering translation_memory.json as permanent additions (per analysis/08_core_glossary.md §Cross-Reference Note).
• All fencing requirements in §4.2 must be carried forward as mandatory translator-note triggers in the Phase 2 AI translation requirements document (extending the existing Romans baseline’s forbidden-substitution and mandatory-note mechanisms).
• The ranked ambiguity list in §6 should directly inform prioritization of back-translation review order in Phase 2 Step 17.

This document extends, and does not contradict, the Romans-baseline Language Package. Any apparent conflict must be resolved in favor of the baseline’s existing Critical/High-tier conventions.