Linguistic Gap Analysis
Linguistic Gap Analysis: 2 Peter (English → Kurdish)
Purpose and Scope
This document executes Phase 1 Step 8 of the TRI pipeline for the 2 Peter curriculum in Kurdish (Kurmanji, Latin script). It identifies where the Kurdish language has (a) genuinely missing vocabulary requiring new coinage, (b) crowded semantic neighborhoods where an existing Kurdish word carries competing associations that must be actively “fenced” in translation and teaching notes, and (c) decisions between transliteration and paraphrase for terms without a clean lexical match. It closes with a ranked list of the letter’s highest-risk ambiguities for Phase 2 prioritization.
This analysis assumes and does not contradict the baseline Romans translation_memory.json/bible_term_registry.json and extends them per analysis/08_core_glossary.md’s findings. All chapters of 2 Peter (1, 2, 3) are covered below; no chapter is silently omitted. Chapter 1 carries the highest density of new load-bearing vocabulary (the core passage and virtue chain); chapters 2 and 3 are covered principally through the false-teacher polemic and eschatology vocabulary, reviewed explicitly even where a given doctrine’s terms were already introduced in chapter 1.
1. Doctrine Vocabulary Matrix
For each of the seven curriculum doctrines: available Kurdish terms, their weaknesses, and the recommended strategy.
1.1 The Reliability and Inspiration of Scripture
| Available Kurdish term(s) | Weakness | Recommended strategy |
|---|---|---|
| Wahy (Arabic loanword, “revelation”) | Instantly triggers the specific Islamic verbatim-dictation (tanzīl) model of the Quran’s transmission to Muhammad; a human recipient as passive channel | Reject entirely. Do not use for 2 Peter 1:21. |
| Ji hêla Ruhê Pîroz ve hatin birin (compound paraphrase, “carried along by the Holy Spirit”) | Longer than a single word; requires the ship/wind metaphor to be unpacked in teaching notes for full force | Adopt. Only viable option that preserves the Spirit-superintends-through-not-despite-the-author distinction that is the crux of the core passage. |
| Şîroveya kesane (“private/one’s-own interpretation”) for 1:20 | Risk of misreading as a statement about later readership (paralleling Sunni tafsir’s scholar-monopoly model) rather than origin of prophecy | Adopt with mandatory translator/teaching note clarifying the verse addresses the prophet’s own act of originating the message, not who may later interpret it. |
| Nivîsara Pîroz (“Holy Writing”) for graphē | Generic; could be confused with any sacred text generally, including the Quran, if unqualified | Adopt, consistent with “Kitêba Pîroz” naming convention already established; context in 2 Peter 1:20 and 3:16 sufficiently disambiguates. |
| Peyva pêxemberî ya hîn pirtir pêbawer (“the prophetic word made more sure/certain”) | Comparative force (“more sure than…”) is easy to flatten into a bare “also trustworthy” | Adopt, with explicit instruction to preserve the comparative grammatical force against Peter’s own eyewitness testimony. |
Overall doctrine risk: Critical. No native single-word equivalent exists for the “borne along” mechanism; the entire doctrine rests on a compound paraphrase requiring careful protection from wahy-model collapse.
1.2 Growing in Christian Virtue
| Available Kurdish term(s) | Weakness | Recommended strategy |
|---|---|---|
| Fezîlet (virtue) | Its underlying step-progression (1:5-7) surface-resembles Sufi maqamat (stations of ascent under a pîr) | Adopt with explicit anchoring: virtue grows from grace already given (v.3), not toward it. |
| Xwedaparêzî (godliness) | Close functional overlap with Islamic taqwa (God-consciousness achieved through law-observance) | Adopt with explicit note: Spirit-produced fruit of relationship, not a law-achieved standing. |
| Nasîn (epignōsis) vs. Zanîn (gnōsis) | Kurdish does not lexically distinguish these two Greek senses as cleanly as the doctrine requires; ma’rifa (mystical gnosis for elevated initiates) is the most available cultural analogy for “deep knowing” | Adopt the two-term split (Nasîn/Zanîn) specifically to preserve the Greek distinction, and explicitly de-elitize Nasîn: available to every believer through ordinary Scripture, not an esoteric attainment. |
| Xwerêvebirin (self-control) | None significant; genuine positive overlap with jihad al-nafs | Adopt, using the overlap as a bridge while noting Spirit-empowerment as the source, not self-achieved ascetic merit. |
| Domdarî vs. Berxwedan (endurance) | Berxwedan is saturated with contemporary Kurdish political/military resistance connotation (Berxwedana Kobanê, decades of national-movement rhetoric) | Reject Berxwedan; adopt Domdarî. See §3 below (crowded neighborhood). |
| Hezkirina Biran vs. bare Biratî (brotherly affection) | Bare “brotherhood” risks tribal/aşîret blood-kinship reading | Adopt Hezkirina Biran (the affective phrase) over bare Biratî. |
| Evîn (agapē) | Culturally coded by classical Sufi lover/beloved (aşiq-maşuq) mystical-romantic poetry register | Adopt but calibrate register in teaching notes toward practical, communal, willed love — not romantic mystical union. |
Overall doctrine risk: High. No missing vocabulary as such, but nearly every term in the virtue chain sits adjacent to an existing Islamic or Sufi devotional category that must be actively distinguished rather than assumed distinct.
1.3 False Teachers and Their Judgment
| Available Kurdish term(s) | Weakness | Recommended strategy |
|---|---|---|
| Pêxemberê Derewîn / Mamosteyê Derewîn (false prophet/teacher) | Sits near the region’s khatam al-anbiya (finality of prophethood) sensitivity; could be misheard as adjudicating Muhammad’s or Islam’s prophetic claims | Adopt with mandatory scoping note: this is intra-church polemic about impostors among believers, not a statement about Islam’s prophets. |
| Serwer (despotēs) vs. Xudan (kyrios) vs. Xwedan/Xwedî (owner, root-confusable with Xwedê) | Kurdish’s most natural “owner” word (Xwedan/Xwedî) shares a root with Xwedê (God), risking confusion between the words themselves | Adopt Serwer, explicitly distinct from both Xudan and Xwedan/Xwedî; preserve the “bought and owns even the apostate” force. |
| Rê / Riya Rast (the Way / straight way) | Direct lexical overlap with aş-şirāṭ al-mustaqīm (recited five times daily in the Fatiha) and with Sufi ṭarīqa (a specific order under a living pîr) | Adopt but require explicit anchoring to the apostolic gospel and to Christ in every occurrence; never left open for either existing framework to fill in. |
| Azadî (liberty, false promise) | The single most emotionally loaded word in Kurdish nationalist political vocabulary, companion to Rizgarî | Adopt with the heaviest possible anchoring requirement. See §3 and ranked risks below. |
| Qirêjî (pollutions/miasmata) | Risk of ritual-purity reading (parallel to najāsa) rather than moral corruption | Adopt with explicit “moral, not ceremonial” framing note. |
| Tofan (flood) | Positive shared-story asset with Quran’s Surah Nūḥ, but the future-judgment-by-fire typology is distinctly Petrine and not automatically inferred | Adopt, leveraging the shared story while teaching the typological point explicitly. |
Overall doctrine risk: High, with one Critical sub-item (Azadî).
1.4 The Certainty of Christ’s Return
| Available Kurdish term(s) | Weakness | Recommended strategy |
|---|---|---|
| Hatina Xudan (parousia) | Collides with the specific, popularly known mainstream Sunni hadith narrative of Isa’s own future return (defeating al-Dajjal, breaking crosses, vindicating Islam, later dying naturally) — a substantive competing return-narrative, not a vague generic difference | Adopt with mandatory explicit contrast at every occurrence: Christ returns in his own majesty as divine Judge, not as a prophet vindicating a different faith. |
| Mezinahî (majesty) vs. Rûmet (glory) | Risk of collapsing two distinct Greek terms (megaleiotēs, doxa) into one Kurdish word | Adopt separate terms to preserve the Transfiguration’s two-word texture. |
| Stêrka Sibê (morning star) | Risk of being read as merely astronomical/poetic without its messianic freight | Adopt with explicit messianic-title note tying it to the parousia doctrine. |
| Tinazkar (scoffers) | Low collision; standard mocking vocabulary | Adopt without special fencing. |
Overall doctrine risk: Critical, driven almost entirely by the Hatina Xudan/Islamic-Isa-return collision.
1.5 The Day of the Lord and Final Judgment
| Available Kurdish term(s) | Weakness | Recommended strategy |
|---|---|---|
| Roja Xudan (Day of the Lord) | Positive bridge to Islamic Yawm ad-Dīn/Yawm al-Qiyāma, but risks being read as a generic “day of Allah’s judgment” compatible with either framework if left unanchored | Adopt with explicit anchoring to Christ’s own personal, visible return as divine Judge. |
| Helakbûn (destruction/apōleia) | Ambiguity between annihilation and ongoing conscious ruin is a genuine open theological question, not merely a translation problem | Adopt but flag for mandatory theologian review at each occurrence rather than resolving the annihilation-vs.-ongoing-ruin question unilaterally in the Kurdish rendering. |
| Avêtin Dojehê (cast into Tartarus/Hell) vs. Cehenem (Arabic Quranic loanword) | Cehenem imports the entire Quranic afterlife apparatus (multiple hell-levels, sinner-classes, duration/intercession debates for professing Muslims) into a verse about fallen angels | Reject Cehenem; adopt Dojeh (native Old Iranian-root term), mirroring the established Xwedê-over-Allah precedent. |
| Ezmanên Nû û Erdê Nû (new heavens and new earth) | Risk of conflation with a separate, otherworldly Islamic Paradise/Jannah (garden) concept | Adopt with explicit note: this is renewal of THIS created cosmos, not a separate garden-paradise. |
| Hêmanên Cîhanê (elements), Diz (thief) | Low collision; primarily cosmological/illustrative | Adopt without special fencing. |
Overall doctrine risk: Critical, concentrated in Dojeh/Cehenem and Helakbûn’s unresolved theological nuance.
1.6 Patience of God’s Timing
| Available Kurdish term(s) | Weakness | Recommended strategy |
|---|---|---|
| Sebir (Arabic loanword, common regional term for patience/endurance) | One of the most heavily weighted virtue-terms in Islamic ethics (patient endurance under trial as a virtue in itself); would flatten 2 Peter’s specific point — God’s deliberate, purposeful delay to allow repentance — into generic praise of endurance | Reject for this specific theological sense. |
| Bîhnfirehî (native compound, “broad-breathedness”) | Less immediately familiar to some readers than sebir; requires brief glossing on first use | Adopt as the required rendering for God’s redemptive patience (3:9, 15); retain sebir as acceptable only for ordinary human patience elsewhere in the curriculum, never for this specific divine-forbearance sense. |
| Poşmanî (repentance/metanoia) | Islamic tawba is a structured legal-process model (cease sin, feel regret, resolve, sometimes restitution) | Adopt with explicit note distinguishing Spirit-enabled reorientation toward God through Christ from tawba’s procedural framework. |
Overall doctrine risk: High, hinging on the sebir/bîhnfirehî fence.
1.7 Divine Nature and Escaping Corruption
| Available Kurdish term(s) | Weakness | Recommended strategy |
|---|---|---|
| Xwezaya Xwedayî (divine nature) | Risk of assimilation into Sufi wahdat al-wujud (“unity of being”) or Yazidi divine-manifestation belief, implying ontological merger/absorption (fanā) rather than moral participation while remaining creature | Adopt with mandatory explicit Creator-creature distinction note at every occurrence of 1:4. |
| Xirabûn (corruption/phthora) | Risk of ritual/ceremonial-impurity reading | Adopt with explicit “moral-cosmic decay tied to sin and death” framing, distinguished from ritual purification categories. |
Overall doctrine risk: Critical, this letter’s single most theologically delicate new phrase alongside “borne along by the Spirit.”
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuinely Missing Vocabulary (no natural Kurdish lexical match; compound/paraphrase required)
| Concept | Why no native single word exists | Chosen solution |
|---|---|---|
| Borne along by the Spirit (pherō, 1:21) | Kurdish has no single verb capturing the “carried by wind while retaining one’s own hull/rudder” nautical metaphor in a theological register | Compound: ji hêla Ruhê Pîroz ve hatin birin |
| Prophecy’s non-private origin (idias epilyseōs, 1:20) | No single Kurdish noun distinguishes “originating interpretation/impulse” from “later reading” | Compound: şîroveya kesane, glossed carefully |
| Prophetic word “made more sure” (bebaioteron, 1:19) | Kurdish comparative adjective forms do not naturally attach to “the prophetic word” as a technical unit | Compound: peyva pêxemberî ya hîn pirtir pêbawer |
| Cunningly devised fables (sesophismenois mythois, 1:16) | No single Kurdish word for “cleverly-contrived myth” as a technical contrast-category to eyewitness testimony | Compound: çîrokên serdest hatine çêkirin |
| Divine Nature (theia physis, 1:4) | Xweza (nature) alone does not carry the “essence of God” register without qualification | Compound: Xwezaya Xwedayî |
| Master/despotēs distinct from Lord/kyrios | Kurdish’s natural “owner” words collide with Xwedê’s root | New coinage-by-selection: Serwer |
| Tartarus (tartaroō, 2:4) | A NT hapax legomenon from Greek mythology; no existing Kurdish word at all | Rendered functionally as avêtin Dojehê (cast into Hell/the underworld), using the native afterlife term rather than transliterating “Tartarus,” since a transliteration would communicate nothing to readers and a functional equivalent is required |
2.2 Crowded Semantic Neighborhoods Requiring Active Fencing
These are cases where Kurdish does have a ready word, but that word already carries strong, well-established competing associations from Islam, Sufism, Yazidi belief, or Kurdish nationalist political discourse. Each requires explicit anchoring language in the translated text or accompanying teaching notes — it cannot be left to context alone.
| Kurdish term | Competing neighborhood | Fencing required |
|---|---|---|
| Rizgarker (Savior) | Baseline Rizgarî’s own nationalist-liberation resonance, now applied as a personal title to Jesus | Anchor every occurrence to personal/spiritual rescue from sin; never let Jesus read as a liberation-movement hero-figure |
| Azadî (liberty, false promise, 2:19) | Kurdish nationalist freedom-movement vocabulary (“Azadiya Kurdistanê”) — arguably the single most revered word in Kurdish political life | Explicit disclaiming note: text addresses personal moral bondage to sin masquerading as freedom; has no bearing whatsoever on political freedom aspirations |
| Hilbijartin (election, 1:10) | Modern standard word for democratic elections | ”Make your election sure” must be anchored to confirming God’s already-settled sovereign choice, not verifying registration in a political process |
| Riya Rast / Rê (the Way, ch. 2) | Islamic aş-şirāṭ al-mustaqīm (Fatiha) and Sufi ṭarīqa | Anchor explicitly to the apostolic gospel and Christ at every occurrence |
| Nasîn (epignōsis) | Sufi ma’rifa — mystical gnosis for advanced initiates | Teach as available to every believer via ordinary Scripture/apostolic teaching, not an esoteric attainment |
| Fezîlet + the 1:5-7 virtue chain | Sufi maqamat (stations of ascent under a pîr) | Anchor as fruit growing from grace already given (v.3), not a merit-ladder toward spiritual elevation |
| Xwedaparêzî (godliness) | Islamic taqwa | Anchor as Spirit-produced fruit of relationship with Christ, not law-achieved piety |
| Domdarî vs. Berxwedan (endurance) | Berxwedan’s saturation with Kurdish political/military resistance narrative | Use Domdarî exclusively for this doctrine; reserve Berxwedan (rejected) for secular contexts only |
| Sebir vs. Bîhnfirehî (God’s patience, ch. 3) | Sebir’s status as a core Islamic virtue-term for patient endurance under trial | Use Bîhnfirehî exclusively for God’s deliberate delay of judgment; sebir permitted only for ordinary human patience elsewhere |
| Xwezaya Xwedayî (divine nature, 1:4) | Sufi wahdat al-wujud; Yazidi divine-manifestation belief | Explicit Creator-creature distinction note at every occurrence |
| Hatina Xudan (parousia) | Mainstream Sunni hadith doctrine of Isa’s own future return | Explicit contrast at every occurrence: Christ returns in his own majesty as divine Judge, not as a prophet vindicating Islam |
| Roja Xudan (Day of the Lord) | Islamic Yawm ad-Dīn/Yawm al-Qiyāma | Anchor specifically to Christ’s own personal return as Judge, not a generic shared “day of Allah’s judgment” |
| Dojeh vs. Cehenem (Tartarus/Hell) | Cehenem’s full Quranic afterlife apparatus | Use Dojeh exclusively; never Cehenem |
| Pêxemberê Derewîn / Mamosteyê Derewîn (false prophet/teacher) | Khatam al-anbiya finality-of-prophethood sensitivity | Scope explicitly as intra-church polemic, never an adjudication of Muhammad’s or Islam’s prophetic claims |
| Evîn (agapē, 1:7) | Sufi lover/beloved mystical-romantic register (Melayê Cizîrî, Ehmedê Xanî) | Calibrate register toward practical, communal, willed love; do not import mystical union framing |
| Qirêjî (pollutions, 2:20) | Islamic najāsa (ritual impurity) | Frame explicitly as moral, not ceremonial, corruption |
| Tofan (flood, 2:5) | Quran’s Surah Nūḥ (shared story, generally an asset) | Teach the future-fire-judgment typology explicitly; do not assume it is inferred from the shared story alone |
3. Transliteration vs. Paraphrase Decisions
| Category | Decision | Examples | Rationale |
|---|---|---|---|
| Proper names with settled Kurdish Christian tradition forms | Transliterate, per baseline | Îsa, Mesîh, Dawid, Pawlos | Established, uncontroversial Kurdish Christian usage; no ambiguity risk beyond content, which is handled by doctrine notes rather than the name form itself |
| Technical NT hapax legomena with no cultural referent | Functional paraphrase into existing native vocabulary, not transliteration | Tartarus → avêtin Dojehê (not “Tartarosê”) | A transliterated “Tartaros” would be opaque to readers; functional equivalence using the native afterlife term (deliberately not the Arabic loanword) communicates the verse’s intent |
| Mechanism/process phrases with no single-word equivalent | Paraphrase as compound, never single-word coinage | ji hêla Ruhê Pîroz ve hatin birin; peyva pêxemberî ya hîn pirtir pêbawer; şîroveya kesane; çîrokên serdest hatine çêkirin | Preserves the precise theological content the single Greek term encodes; a novel single-word coinage would be unfamiliar and untraceable to readers, whereas transparent compounds remain interpretable |
| Terms with an existing but doctrinally risky native word | Select among existing native options, not transliteration/borrowing from Arabic/Persian | Xwezaya Xwedayî (not a borrowed Arabic term); Serwer (not Xwedan); Dojeh (not Cehenem); Bîhnfirehî (not Sebir); Domdarî (not Berxwedan) | Consistent with the baseline’s established Xwedê-over-Allah, native-over-Arabic-loanword strategy: prefer native Kurdish/Iranian-root vocabulary where a safe option exists, reserving Arabic-loan alternatives as explicitly rejected |
| Aramaic/Greek theological proper-noun transliterations already in the tradition | Retain as transliteration | Amîn, Hallelûya (per baseline; no new instances introduced by 2 Peter) | Established convention; no change needed for this curriculum |
| Titles with grammatical force requiring exact rendering | Paraphrase to preserve grammatical/theological force, not literal word-for-word transliteration | Rizgarker used to render sōtēr in the single-article “God and Savior” construction of 1:1 | A bare transliteration of sōtēr would communicate nothing; the existing native compound must instead be used carefully so as not to obscure the deity-of-Christ grammatical claim |
General principle applied throughout: transliteration is reserved for proper names and a small set of already-established liturgical exclamations; every other new theological concept in 2 Peter requires either an existing native Kurdish word (carefully selected to avoid the crowded neighborhoods in §2.2) or a transparent compound paraphrase — never a novel single-word coinage that would be unfamiliar to readers and untraceable in future revision cycles.
4. Ranked List of Highest-Risk Ambiguities in 2 Peter
Ranked by combined severity of doctrinal consequence and likelihood of misreading, for Phase 2 prioritization.
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“Borne along by the Holy Spirit” (1:21) — ji hêla Ruhê Pîroz ve hatin birin. The core passage’s climactic claim. If collapsed toward the wahy/tanzīl verbatim-dictation model (the single most available regional mental model for “prophets receiving revelation”), the entire doctrine of Scripture’s dual divine-human authorship is lost. Highest priority: every occurrence requires theologian review and an explicit ship/wind-metaphor teaching note.
-
Hatina Xudan (parousia, 1:16; 3:4) vs. the mainstream Sunni hadith doctrine of Isa’s own return. Unlike most Christological collisions in this batch, this is not a vague denial but a specific, substantive, popularly known competing narrative (Isa returning as a prophet who defeats al-Dajjal, breaks crosses, and dies naturally). Very high likelihood of default misreading without explicit contrast at every occurrence.
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Xwezaya Xwedayî (divine nature, 1:4) and Sufi wahdat al-wujud / Yazidi divine-manifestation belief. An inverted risk (too-ready assimilation rather than outright denial) makes this especially dangerous: readers may feel they already understand and agree with the concept, while in fact importing an ontological-merger framework fundamentally foreign to the Creator-creature distinction Peter assumes.
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Azadî (liberty, false promise, 2:19) as the single most emotionally charged word in the entire Kurdish political lexicon. Extremely high likelihood of unintended reading (as commentary on Kurdish national liberation) unless every occurrence carries an explicit disclaiming anchor.
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Rizgarker (Savior, 1:1) compounding the baseline’s Rizgarî nationalist-liberation risk as a personal title applied to Jesus. 1:1’s grammar is among the strongest deity-of-Christ constructions in the NT (“our God and Savior”); a mis-anchored Rizgarker could recast Jesus as a national-liberation figure rather than the divine, personal Savior — undermining both the deity claim and the personal-salvation doctrine simultaneously.
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Dojeh vs. Cehenem (Tartarus, 2:4). A single wrong word choice here imports an entire foreign doctrinal apparatus (Quranic multi-level hell, sinner-classes, intercession/duration debate) into a verse whose scope is narrowly the fallen angels; low visibility risk for translators unfamiliar with the Cehenem/Dojeh distinction if not flagged.
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Roja Xudan (Day of the Lord, 3:10) left unanchored to Christ specifically. The positive bridge to Yawm ad-Dīn is a double-edged asset: helpful for establishing the reality of final judgment, but dangerous if allowed to remain generic rather than tied to Christ’s own personal return as Judge.
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Bîhnfirehî vs. Sebir (God’s patience, 3:9, 15). A subtler risk than the above: using the more familiar Sebir would not produce outright doctrinal denial, but would quietly flatten 2 Peter’s specific point (deliberate delay for the purpose of repentance) into generic praise of patient endurance as a virtue — eroding the doctrine’s argumentative force without any obvious red flag to a casual reviewer.
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Riya Rast / Rê (the Way, ch. 2) vs. aş-şirāṭ al-mustaqīm / Sufi ṭarīqa. High-frequency phrase (recited daily in the Fatiha) that readers will supply their own content for unless anchored; risk is gradual doctrinal drift across repeated occurrences rather than a single dramatic mistranslation.
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Nasîn (epignōsis) vs. Sufi ma’rifa-elitism. Risk is one of audience self-selection: readers may (correctly) sense the text is describing deep, transformative knowing, but (incorrectly) conclude it is reserved for spiritually advanced individuals rather than available to every believer — subtly undermining the letter’s egalitarian address “to those who have obtained a faith of equal standing” (1:1).
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Fezîlet/virtue-chain (1:5-7) vs. Sufi maqamat. Risk of the entire growth sequence being read as a self-propelled ascent through stages toward spiritual elevation (mirroring a pîr-guided maqamat journey) rather than Spirit-enabled fruit growing from grace already given in v.3 — inverting the letter’s own stated order of grace-then-growth.
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Helakbûn (destruction/apōleia, 2:1, 3; 3:7, 16) — annihilation vs. ongoing ruin. Lower likelihood of cultural collision than the items above, but genuine theological indeterminacy that must not be silently resolved by translation choice; flagged for mandatory theologian adjudication rather than default rendering.
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Serwer (despotēs, 2:1) vs. Xwedan/Xwedî’s root-overlap with Xwedê. Primarily a technical/lexical risk rather than a cultural-collision risk, but a wrong choice here would blur the distinct Master/Owner claim (Christ’s ownership by purchase even over apostates) with either generic lordship (Xudan) or an accidental echo of God’s own name.
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Evîn (agapē, 1:7) vs. Sufi lover/beloved poetic register. Moderate risk: unlike the Father/child metaphor risk noted in the Romans baseline, this concerns tone/register rather than doctrinal content — a mystically overdetermined register could distract from the practical, communal sense the virtue chain requires, but does not itself constitute doctrinal error.
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Qirêjî (pollutions, 2:20) vs. Islamic najāsa. Lower-severity but real risk of the moral corruption of worldly sin being read as calling for ritual/ceremonial remedies rather than the spiritual escape 2 Peter 1:4’s divine-nature doctrine actually offers.
Chapter Coverage Confirmation
- Chapter 1 — full coverage: core passage (1:16-21), virtue chain (1:5-7), divine nature (1:4), Savior/deity construction (1:1), calling/election (1:10). Highest new-vocabulary density in the letter.
- Chapter 2 — full coverage: false teachers/prophets, despotēs, the Way, liberty/Azadî, Tartarus/Dojeh, flood typology, pollutions. Reviewed in full; no sub-section silently omitted.
- Chapter 3 — full coverage: scoffers, Day of the Lord, God’s patience/Bîhnfirehî, repentance, new heavens and new earth, elements, thief imagery, closing steadfastness exhortation. Reviewed in full.
No chapter of 2 Peter contributes zero new terms or doctrines under this analysis; all three chapters carry load-bearing vocabulary documented above.
This analysis must be read alongside analysis/08_core_glossary.md, the updated assets/bible_term_registry.json, and the baseline translation_memory.json/doctrine_risk_registry.json before Phase 2 translation of 2 Peter begins. All fencing requirements listed in §2.2 are mandatory translator-note content, not optional stylistic guidance.