Executive Summary — Titus Language Package (Javanese)

Curriculum: Titus 1–3 | Core passage: Titus 2:11–3:8 | Destination language: Javanese Format: Smart Brevity

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Why it matters

Titus compresses the same high-stakes doctrinal collision points already mapped in the Romans baseline — grace versus earned/transferable spiritual potency, salvation versus ritual protection, resurrection-adjacent language versus reincarnation belief — into three short chapters, then adds new ones of its own. The core passage (2:11–3:8) alone carries four Critical-risk doctrines and a six-term stack of Critical/High vocabulary in a single four-verse unit (3:4-7). Getting this letter right in Javanese means getting the entire “grace, not ritual or works” argument of the curriculum right; getting it wrong risks the single most damaging outcome this pipeline exists to prevent — a Javanese reader hearing biblical salvation as a variant of slametan ritual protection, or the incarnation as manunggaling kawula gusti mystical fusion.

Key findings

• 11 of 14 Titus doctrines require mandatory human theologian review (4 Critical + 7 High), identical in proportion to the Romans baseline’s theologian-heavy profile; only 3 Medium-risk doctrines route to native speaker review, and none are automated-only.
• A new Critical-severity term class was introduced: regeneration (kalairan enggal, Titus 3:5) sits in the same severity tier as the baseline’s Resurrection entry, colliding directly with titisan and reinkarnasi — this is a genuinely new fault line, not a restatement of an existing one.
• The Savior title (Juru Slamet) inherits and compounds the baseline’s highest-risk collision. Built on the kaslametan root, it is applied to both Father and Son six times across the letter, meaning the slametan-ritual disambiguation burden that applied to one baseline term now applies across an entire title family running through all three chapters.
• Titus 2:13 supplies one of the New Testament’s clearest single-verse deity-of-Christ claims, and Javanese appositional syntax defaults toward a two-referent misreading unless the fixed compound rendering is enforced without exception.
• Good works (pandamelan sae) is the letter’s most repeated theme (7 occurrences), creating a structural risk that the “grace, not works” argument of 3:5 gets diluted by sheer repetition of the works-language surrounding it.

Risks

• Term-level exposure: 9 Critical-risk and 20 High-risk terms in the Titus translation memory (29 total requiring mandatory theologian review), spanning the Savior-title family, the regeneration/washing/renewal cluster, godliness/ungodliness, sound-doctrine health metaphor, submission, and good works.
• Compounding risk in 3:4-7: six Critical/High terms co-occur in four verses, several sharing the same root-level collision risk simultaneously — a single missed disambiguation note here does more doctrinal damage than an isolated miss elsewhere in the letter.
• Cultural over-familiarity risk: several new terms (sumuyud, pinituwa, kabektèn, andhap asor) sit on well-worn, positively-regarded Javanese cultural vocabulary (court protocol, village eldership, filial devotion, humility), which makes them easy to approve without the fencing notes that prevent them from quietly re-importing feudal hierarchy, ascetic self-effort, or ancestor-style devotion.

Opportunities

• Direct reuse of a mature baseline. Every highest-risk baseline term (sih-rahmat, kaslametan, Roh Suci, Gusti Allah, Gusti Yesus, wungu saka pati) transfers into Titus unchanged, meaning translators and reviewers already trained on Romans require no re-training on these terms, only extension.
• Titus’s short length concentrates risk into a small, highly reviewable surface. Four Critical doctrines and the entire good-works/grace tension can be fully covered by focused theologian review of essentially one passage (2:11–3:8), rather than being spread thinly across sixteen chapters as in Romans.
• The health metaphor (piwulang ingkang saras) and the training metaphor (panggulawentah) are unusually strong natural fits in Javanese, giving this curriculum vivid, teachable images that require careful fencing but do not require inventing artificial vocabulary from nothing.

Recommended actions

1. Route all four Critical-risk doctrines (Grace That Trains for Godly Living; Salvation by Grace not Works; Regeneration by the Holy Spirit; Deity of Christ/Great God and Savior) and all seven High-risk doctrines to mandatory human theologian review before any Phase 2 output is finalized, per assets/doctrine_risk_registry.json.
2. Apply the combined 3:4-7 translator note (not per-term notes alone) at every occurrence of that passage, per analysis/12_ai_translation_requirements.md’s special-handling instruction.
3. Lock the Titus 2:13 single-referent rendering and the six Savior-title occurrences as non-negotiable, verbatim-consistent across every document in the curriculum.
4. Brief reviewers explicitly on the “well-worn vocabulary” risk (sumuyud, pinituwa, kabektèn) so fencing notes are not skipped simply because the underlying Javanese term feels familiar and safe.
5. Carry forward all 20 baseline Romans terms referenced in this package unchanged, with no re-negotiation, per the Section 1 inheritance list in assets/translation_memory.json.