Linguistic Gap Analysis: 2 Corinthians — Maithili Destination Language

Purpose and Method

This analysis identifies where existing Maithili religious vocabulary (as inherited from the Romans baseline and from the region’s broader Vaishnava/Shaiva/Panjikaran-conditioned devotional idiom) is sufficient, where it is absent (a true lexical gap requiring coinage or compounding), and where it is present but dangerously crowded by a competing native meaning that must be fenced off with explicit contrastive strategy. It covers the full 13 chapters of 2 Corinthians, using 5:11–21 (the reconciliation/new-creation/ambassador passage) as the theological anchor but not the boundary of scope. This document is the linguistic foundation from which 08_core_glossary.md’s term-by-term decisions are drawn; every recommendation here is consistent with, and does not contradict, the Romans baseline translation_memory.json and bible_term_registry.json.

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1. Doctrine Vocabulary Matrix

Doctrine	Available Maithili Vocabulary	Weaknesses of Available Vocabulary	Recommended Strategy
Reconciliation with God	सुलह (negotiated settlement), प्रायश्चित (ritual expiation/atonement performed upward by a devotee), मेल (ordinary reconciliation between quarreling parties)	सुलह implies two roughly equal parties negotiating; प्रायश्चित implies a human-initiated ritual act appeasing an offended deity — both invert the biblical direction, in which God alone initiates and accomplishes reconciliation. Native vocabulary for a wholly one-directional divine-to-human reconciliation does not exist.	Coin the compound मेल-मिलाप (noun) / मेल कराएब (verb), built on the ordinary root मेल but intensified and kept structurally distinct from सुलह and प्रायश्चित, with God/Christ fixed as grammatical subject in every rendering. Mandatory translator note on first occurrence (5:18) clarifying the direction of the action.
New Creation in Christ	पुनर्जन्म (rebirth within samsara — FORBIDDEN), नवीनीकरण (renewal/renovation, too weak — implies improving existing material rather than a new act of creation), अवतार-linked वocabulary (FORBIDDEN per baseline)	The dominant regional paradigm for spiritual “newness” is cyclical (rebirth toward eventual मोक्ष/मुक्ति) rather than a single, permanent, non-repeatable new creative act. No native term names a one-time divine re-creation of a person.	Use the compound नव सृष्टि, built on सृष्टि (creation, the same root used for God’s original creative act in Genesis-dependent material), explicitly not पुनर्जन्म. Reinforce with note at 5:17 that this is a permanent, non-cyclical, once-for-all remaking, not a stage in an ongoing cycle.
Suffering and Comfort in Ministry	तप (ascetic self-mortification), दुख (ordinary suffering/sorrow), धीरज (patient endurance, stoic-leaning)	तप wrongly implies Paul’s suffering is self-chosen ascetic discipline undertaken to earn spiritual merit; धीरज alone is too passive/stoic and misses the active, personal comfort that flows from a Father who comforts, not merely a discipline of enduring.	Retain baseline-consistent pairing: क्लेश (affliction, suffering endured for the gospel, not self-imposed austerity) with सान्त्वना (comfort, active and relational, from “the Father of mercies and God of all comfort,” 1:3). Consistently avoid तप and धीरज-alone renderings.
The New Covenant versus the Old	वाचा (covenant, baseline), व्यवस्था (law, baseline), धर्म (FORBIDDEN for law/covenant)	No indigenous Mithila covenant-concept parallels a divine unilateral covenant of grace superseding a prior covenant; Mithila’s own “old vs new” religious contrasts (e.g., Vedic vs. Puranic, or reform movements vs. tradition) tend to imply doctrinal correction of error, not a planned salvation-historical succession where the first covenant was true but provisional.	Build नयका वाचा on the existing baseline वाचा with the native (non-Hindi) adjective नयका, always paired explicitly against व्यवस्था in the same passage so readers grasp supersession-by-design rather than correction-of-error. Requires didactic scaffolding (translator/study notes) since the OT covenant-history backdrop cannot be assumed familiar.
Sincerity and Apostolic Authority	ईमानदारी (honesty, commercial/civic register), पवित्रता (holiness, overlaps with baseline holy/sanctification vocabulary)	ईमानदारी reads as ordinary commercial honesty, too small for Paul’s polemical claim of ministry integrity before God; पवित्रता collapses sincerity into holiness proper, losing the specific “no concealed motive” sense central to 1:12 and 2:17.	Use the dedicated term निष्कपटता (without craftiness/guile), kept distinct from both ईमानदारी and पवित्रता, consistently across all sincerity-related passages (1:12; 2:17; 4:2; 11:3’s contrast with the serpent’s चालाकी).
Generosity and Grace in Giving	दान (religious almsgiving), पुण्य (merit accrued through good deeds), दान-पुण्य (the merit-giving complex as a single cultural unit)	This is the single most crowded semantic neighborhood in the letter. दान/पुण्य are so deeply embedded in regional religious economy (temple donation, feeding brahmins, Panjikaran-linked social merit) that any giving-vocabulary risks being heard as merit accumulation before God, directly contradicting ch. 8–9’s grace-first framing.	Reject दान/पुण्य as primary terms. Use उदारता (generosity) and उल्लासपूर्ण दाता (cheerful giver), always textually anchored to अनुग्रह (grace, baseline) as the giving’s source, never its product. Every giving-chapter passage should carry or imply the “grace produces generosity, generosity does not produce merit” framing explicit in translator notes.
Power in Weakness	शक्ति (FORBIDDEN — Shakta-goddess association), बल (physical strength/might, too narrow), कमजोरी (weakness, informal register)	शक्ति is doctrinally forbidden per baseline; बल suggests only physical or military strength, missing the paradox of spiritual power manifest through incapacity; कमजोरी is colloquially fine but sits below the formal register this teaching material requires.	Retain baseline सामर्थ्य for power, paired with formal-register दुर्बलता for weakness, deliberately structured so the paradox (“power made perfect in weakness,” 12:9) is not softened into a shame-covering euphemism.
Genuine versus False Apostleship	प्रेरित (apostle, baseline), गुरु (teacher/spiritual authority figure with a living guru-shishya tradition in the region), पंडित (FORBIDDEN per baseline, Panjikaran-linked)	गुरु is a live, high-status regional category (a devotee’s personally chosen spiritual authority, often hereditary or lineage-based) that could easily absorb “apostle” or “false apostle,” subtly reframing Paul’s argument as a contest between rival gurus rather than a question of genuine versus counterfeit divine commissioning.	Never use गुरु for apostle or false apostle. Build all apostleship vocabulary strictly on baseline प्रेरित: झूठा प्रेरित (false apostle), अति-श्रेष्ठ प्रेरित (super-apostles, ironic), सच्चा प्रेरितक चिन्ह (sign of a true apostle). Preserve Paul’s irony toward self-exalting rivals with an explicit note, since Maithili has no grammatical irony-marker equivalent to English scare-quotes.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Genuine Gaps (no native term exists; coinage/compounding required)

These concepts have no pre-existing Maithili word or phrase carrying the needed sense at all — the gap is not competition from a wrong meaning, but simple absence:

Concept	Passage(s)	Nature of Gap	Resolution
Reconciliation (God-initiated, one-directional)	5:18-20	No native word for a divine unilateral reconciling act; सुलह/प्रायश्चित both imply the wrong direction of agency	Coined compound मेल-मिलाप / मेल कराएब
New creation (one-time, non-cyclical)	5:17	No native term for a permanent re-creation of a person, distinct from cyclical rebirth	Coined compound नव सृष्टि
Ambassador (authorized royal envoy of Christ)	5:20	दूत (messenger) alone lacks the sense of delegated sovereign authority; no native diplomatic-envoy vocabulary exists outside historical kingdom contexts	Compound राजदूत, explicitly invoking royal commissioning
Non-imputation of trespasses (forensic ledger, negated)	5:19	No native accounting/ledger term maps directly onto a forensic non-charging of guilt; क्षमा (forgiveness) is available but loses the ledger sense	Retain baseline root आरोपित; render as आरोपित नहि कएलनि
Triumphal procession (Roman victory parade custom)	2:14	No regional cultural memory of a Roman-style captive-parading triumph; nearest regional analogues (royal victory processions in epic literature) carry their own unwanted associations	Paraphrase विजय-जुलूस with mandatory explanatory translator note on the unfamiliar custom
Indescribable gift (climactic summary term for the whole of God’s grace)	9:15	No single native word captures “gift beyond description”; existing gift-vocabulary (उपहार, वरदान) is either too ordinary or already reserved for a different technical sense	Compound अवर्णनीय उपहार, deliberately distinct from baseline आत्मिक वरदान
Peddling/commercializing God’s word	2:17	No single native verb for “hawking a sacred message for profit”; available commerce vocabulary (व्यापार, बेचब) requires combination with वचन to be unambiguous	Compound परमेश्वरक वचनक व्यापार करनिहार (negated)

2.2 Crowded Semantic Neighborhoods (native term exists but competes with a strong, theologically incompatible existing meaning — requires active fencing)

These are higher risk than genuine gaps, because the wrong meaning is not merely available but dominant in ordinary regional usage, and will be the reader’s default inference unless actively fenced:

Maithili Term	Competing Dominant Meaning	Passage(s)	Fencing Strategy
प्रतिमा (rejected for “image”)	Hindu temple idol-statue (mūrti); the single most common word an ordinary Maithili speaker would reach for to render “image”	3:18; 4:4	Absolute prohibition — use स्वरूप exclusively; mandatory note every occurrence per baseline incarnation-tier discipline
परदा (used for “veil”)	Domestic modesty veiling custom (a bride/daughter-in-law’s face-veil before elders), a socially loaded and still-practiced Mithila custom, distinct from ritual/spiritual veiling	3:13-16	Mandatory translator note at first occurrence distinguishing the spiritual perceptual veil from घूंघट domestic custom
न्याय-आसन (used for “judgment seat of Christ”)	Yamaraj’s judgment court and Chitragupta’s karmic ledger, which determines a soul’s next rebirth — an extremely active folk-religious concept in the region	5:10	Mandatory note: evaluates a reconciled believer’s works for reward, not a karmic tribunal determining salvation/rebirth; salvation status already secured per 5:18-21
अक्षर (used for “letter of the law”)	In regional devotional/Vedantic idiom, अक्षर (the “imperishable”) is also a name/epithet for Brahman itself (cf. Bhagavad Gita’s अक्षर ब्रह्म), an entirely different, high-register philosophical association	3:6	Contextual anchoring required — always pair with व्यवस्था/वाचा so अक्षर reads plainly as “the written code” and not as a metaphysical absolute; avoid standalone use
रूपान्तरण (used for “transformed”)	Puranic रूप-परिवर्तन (deities/devotees undergoing miraculous shape-change, a stock feature of avatar and boon narratives)	3:18	Note clarifying gradual, Spirit-wrought moral-relational transformation “from glory to glory,” not a single magical shape-change feat
सुगंध (used for “fragrance of Christ”)	धूप/अगरबत्ती ritual incense offered in puja, an active daily devotional practice	2:15-16	Frame explicitly as metaphor for gospel’s effect on hearers, not a ritual offering
घमण्ड / गौरव (boasting vocabulary)	Lineage and genealogical pride tied to Panjikaran-verified ancestry — boasting in one’s family line/caste standing is a live, socially reinforced practice in Mithila	10:12-18; 11:16-30; 12:9	Fence घमण्ड करब as illegitimate self-exaltation (false apostles’ practice); require गौरव करब to always appear bound to प्रभुमे (“in the Lord”), never standing alone, so it cannot be read as a permitted form of lineage/self-boasting
ईश्वर (used only in “god of this age”)	Elsewhere in ordinary Maithili religious speech, ईश्वर functions as a near-synonym for God generally (God/Ishvar), which is precisely why the baseline reserves परमेश्वर exclusively for the true God	4:4	This is a deliberate baseline-consistent inversion — ईश्वर is intentionally redeployed here to name Satan as a false usurping object of worship; mandatory note every occurrence, since a casual reader could otherwise read it as a second legitimate deity-reference
मन्दिर (used for “temple of God” indwelling metaphor)	Ordinary Hindu temple building housing an idol, already rejected in the baseline for “church”	6:16	Deliberate reuse in the different indwelling-metaphor sense; mandatory note distinguishing from both मण्डली (church-as-assembly) and a literal temple building
दान / पुण्य (rejected for generosity vocabulary)	Merit-earning religious almsgiving (दान-पुण्य), one of the most active live categories of lay Hindu religious practice in the region	8:1–9:15	Full exclusion from primary giving vocabulary; उदारता/उल्लासपूर्ण दाता used instead, always textually bound to अनुग्रह as source
चालाकी (used for “craftiness of the serpent”)	Regionally, snake/nāga imagery is largely reverential (Nag Panchami festival, nāga-devata veneration), the opposite valence of Paul’s deceiver-paradigm	11:3	Brief translator note anchoring this to the Genesis deceiver narrative specifically, preventing bleed-through from festival nāga-veneration associations
तप (rejected for “affliction”/“thorn in the flesh”)	Self-imposed ascetic austerity undertaken for spiritual merit, a live and admired regional category (sadhus, vratas)	1:4-8; 4:17; 6:4; 8:2; 12:7	Use क्लेश (gospel-endured suffering) and शरीरमे काँटा (purposeful, God-permitted humbling), explicitly not self-chosen austerity for merit

2.3 Net Assessment

2 Corinthians has proportionally more crowded-neighborhood risk than genuine vocabulary gaps, compared to Romans. This is because the letter is Paul’s most autobiographical and image-rich book, drawing heavily on everyday metaphor (jars of clay, veils, yokes, fragrance, triumphal parades, letters of commendation) — precisely the register where regional devotional and folk-religious vocabulary is thickest. Genuine gaps cluster around abstract salvation-historical concepts (reconciliation, new creation) where the theology itself, not just the word, is unfamiliar; crowded neighborhoods cluster around concrete cultural imagery (veil, temple, fragrance, boasting, letter/akshara) where a plausible-sounding wrong reading is readily available.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Satan (Σατανᾶς)	Transliterate — शैतान	Established cross-tradition transliteration with no viable native paraphrase; already intelligible across Maithili religious registers via Urdu/Hindi-adjacent usage.
Belial (Βελίαρ)	Transliterate — बेलियाल	Proper name; no native equivalent exists, and coining a paraphrase risks conflating it with an existing regional demon-figure. Follows the pattern of retaining untranslated proper names (cf. baseline अब्बा).
Angel of light (ἄγγελος φωτός)	Paraphrase — ज्योतिर्मय स्वर्गदूत, not transliterated	This is a descriptive image (a disguise), not a proper name; paraphrase preserves meaning, but requires a note marking it as deceptive disguise, since luminous-being imagery is otherwise positively coded in regional devotional art.
Super-apostles (ὑπερλίαν ἀπόστολοι)	Paraphrase, not transliteration — अति-श्रेष्ठ प्रेरित	This is Paul’s own ironic coinage in Greek, not a fixed technical term; a transliteration would be opaque and lose the irony entirely. Paraphrase plus mandatory tone note is required since Maithili lacks a grammatical irony-marker equivalent to English scare-quotes.
False apostles (ψευδαπόστολος)	Compound, not transliteration — झूठा प्रेरित	Built compositionally on baseline प्रेरित; transliterating the Greek prefix would be unintelligible to the target reader and would forfeit the clarity of “false” that झूठा supplies.
Judgment seat (βῆμα)	Paraphrase, not transliteration — ख्रीष्टक न्याय-आसन	βῆμα names a concrete Greco-Roman civic tribunal platform unfamiliar in the region; a functional paraphrase (Christ’s judgment-seat) plus mandatory note is more transparent than a transliterated loanword that would carry no meaning at all.
Guarantee/down payment (ἀρραβών)	Paraphrase using existing vernacular commercial idiom — बयाना, not transliterated and not a generic word like “guarantee”	बयाना (earnest money in land/marriage transactions) is a vivid, already-understood regional commercial idiom; transliterating the Greek would be meaningless, and a flat abstract term like “गारंटी” would lose the vividness Paul’s image trades on. Requires a note that the Spirit himself, not a lesser token, is given.
Triumphal procession (θριαμβεύω)	Paraphrase with mandatory explanatory note — विजय-जुलूस	No regional cultural memory of the specific Roman captive-parading triumph custom exists; a paraphrase using recognizable “victory procession” vocabulary, scaffolded by an explanatory note on the unfamiliar custom, is preferred over either a transliteration (opaque) or an unglossed paraphrase (misleadingly generic).
Messiah / Christ (Χριστός)	Transliterate — मसीह / ख्रीष्ट (baseline reuse)	Already fixed in the Romans baseline; no change. Reused here at 1:1, 1:19, 5:10 (Χριστοῦ), 5:17,20-21, etc.
Amen / Hallelujah (where they recur, e.g. 1:20’s “Amen”)	Transliterate — आमीन (baseline reuse)	Established form; no paraphrase needed.
Holy kiss (φίλημα ἅγιον)	Paraphrase, literal — पवित्र चुम्बन, with mandatory cultural-application note	The literal paraphrase is retained in the text itself (translation fidelity), but a note is required directing that a culturally appropriate greeting equivalent (e.g. हाथ जोड़ब/नमस्कार) may be commended in pastoral application, since cross-gender kissing is not a Mithila social custom — this is an application note, not a textual substitution.
Fragrance/aroma (ὀσμή)	Paraphrase — सुगंध, not transliterated, deliberately not equated with धूप	A native word already exists (सुगंध); the decision here is not transliteration-vs-paraphrase but fencing off the wrong native associate (ritual incense).
”Peddlers of God’s word” (καπηλεύω τὸν λόγον)	Full compositional paraphrase, not a borrowed commercial loanword	Requires a compound native phrase rather than reaching for an English/Hindi commercial loanword (e.g. “बिजनेस”), which would feel foreign and undercut the passage’s rhetorical force in a formal register document.

General principle applied throughout: transliteration is reserved for (a) proper names (Satan, Belial, Messiah/Christ) and (b) established liturgical exclamations (Amen) with no viable native equivalent. Paraphrase — often compositional, built from existing Maithili roots — is preferred for descriptive images, metaphors, and technical theological concepts, because the target audience has no settled prior Christian-Maithili vocabulary to draw on, and an unglossed transliteration would communicate nothing at all rather than merely something imprecise.

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4. Ranked List of Highest-Risk Ambiguities in 2 Corinthians

Ranked by combined severity (doctrinal centrality × likelihood of an incompatible default reading in Mithila’s religious environment):

1. “Made him to be sin” (5:21) — Critical. Highest-sensitivity rendering in the book. पापी बनाओल would wrongly suggest Christ’s nature became morally corrupt. Requires मandatory translator note on every occurrence establishing the forensic/representative sense (bearing sin’s guilt and penalty, not becoming sinful in nature).
2. “God of this age” (4:4) — Critical. Deliberately reuses the baseline’s rejected term ईश्वर to mark Satan as a usurping false object of worship. Extremely easy to misread as acknowledging a legitimate second deity if the note is dropped.
3. Image / εἰκών (3:18; 4:4) — Critical. स्वरूप vs. the forbidden प्रतिमा (idol-statue). The single highest idol-collision risk term in the letter; a single slip to प्रतिमा anywhere in the text would misrepresent Christ as a venerated cult-image.
4. Reconciliation / to reconcile (5:18-20) — Critical. Risk of reversing agency (implying humans negotiate or appease God) if सुलह/प्रायश्चित-adjacent phrasing leaks in through paraphrase drift in Phase 2 back-translation.
5. New creation (5:17) — Critical. Constant risk of assimilation to the region’s dominant rebirth/reincarnation framework; every occurrence must resist a पुनर्जन्म-flavored gloss even in indirect paraphrase.
6. Non-imputation of trespasses (5:19) — Critical. Easy to flatten into a generic “forgave,” losing the forensic ledger sense that anchors the whole reconciliation argument.
7. Judgment seat of Christ (5:10) — High. Extremely proximate to the Yamaraj/Chitragupta karmic-court folk image; without the mandatory note, readers may conclude this determines salvation or rebirth rather than evaluating a secured believer’s service.
8. Veil (3:13-16) — High. परदा’s domestic-modesty (घूंघट) association is strong enough that an unglossed rendering risks reading the whole passage as being about social propriety rather than spiritual perception.
9. Super-apostles’ irony (11:5; 12:11) — High. Maithili has no grammatical irony-marker; a flat translation reads as sincere praise rather than Paul’s sarcasm, inverting the passage’s rhetorical function.
10. Boasting: negative vs. “in the Lord” (10:12-18; 11:16-30; 12:9) — High. Collision with regionally live lineage/Panjikaran-pride boasting norms; the two forms (illegitimate self-boast vs. legitimate boast-in-Christ) must be kept sharply distinguished or the doctrine collapses.
11. Christ’s voluntary poverty (8:9) — High. Risk of being read either as a literalistic economics lesson or as one more avatar-descent “slumming” narrative rather than voluntary incarnational self-humbling tied to baseline देहधारण.
12. Letter vs. Spirit / अक्षर (3:6) — High (newly flagged in this analysis). Risk of activating the Vedantic अक्षर-ब्रह्म association if used outside a tightly anchored व्यवस्था/वाचा context; this crowding was not previously flagged and should be escalated for reviewer attention in Phase 2.
13. Peddlers of God’s word (2:17) — High. Must land with full rhetorical force given live regional sensitivity to paid pandit-rite and guru-business commercialization; softening risks losing Paul’s point entirely.
14. Generosity/giving vocabulary cluster (8:1-9:15) — High. Systemic risk across an entire two-chapter unit that any lapse into दान/पुण्य-adjacent phrasing reframes grace-based giving as merit accumulation.
15. Transformed/μεταμορφόω (3:18) — High. Risk of assimilation to Puranic shape-change (rūp-parivartan) imagery if रूपान्तरण is used without its accompanying “from glory to glory,” gradual-transformation framing.

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5. Full-Book Chapter Coverage Confirmation

Every chapter of 2 Corinthians has been reviewed for load-bearing vocabulary. Chapters contributing no new terms beyond those already itemized above are explicitly confirmed as reviewed, not silently omitted.

Chapter	Load-Bearing Content	New/Fenced Vocabulary Introduced	Coverage Status
1	Opening greeting; Father of mercies/God of all comfort; affliction and comfort; seal and guarantee of the Spirit; sincerity of Paul’s conduct	comfort, affliction, seal of the Spirit, guarantee of the Spirit, sincerity (introduced)	Reviewed — load-bearing
2	Paul’s anguish over a painful visit; forgiveness of the offender; triumphal procession; fragrance of Christ; peddlers of God’s word	triumphal procession, fragrance, peddlers of God’s word, sincerity (continued)	Reviewed — load-bearing
3	Letters of commendation; new covenant vs. old; letter vs. Spirit; veil of Moses; glory and transformation into Christ’s image	new covenant, letter of the law, veil, freedom in the Spirit, transformed, image (स्वरूप), commend oneself, sufficiency/competence	Reviewed — highest term-density chapter after ch. 5
4	Treasure in jars of clay; god of this age; not losing heart; inner/outer man; eternal weight of glory	god of this age, treasure in jars of clay, inner/outer man, eternal weight of glory	Reviewed — load-bearing (Critical-tier term origin)
5	Core passage. Judgment seat of Christ; fear of the Lord; new creation; reconciliation; ambassador; non-imputation of trespasses; made him to be sin; tent/earthly dwelling; groaning	judgment seat, fear of the Lord, new creation, reconciliation, to reconcile, ambassador, non-imputation of trespasses, made him to be sin, tent/dwelling, groan, word of reconciliation	Reviewed — theological anchor of the curriculum; highest-density chapter
6	Ministry commended through hardship; unequally yoked; temple of God/Belial contrast	ministry/service (established), unequally yoked, Belial, temple of God	Reviewed — load-bearing
7	Godly sorrow leading to repentance; comfort from Titus’s report	godly sorrow, repentance (continuation of comfort/affliction vocabulary from ch. 1)	Reviewed — no new terms beyond those already itemized
8	Grace of Macedonian giving; Christ’s voluntary poverty; equality; generosity	generosity, equality, voluntary poverty of Christ	Reviewed — load-bearing (giving-cluster)
9	Cheerful giving; sowing/reaping; God’s indescribable gift	cheerful giver, indescribable gift	Reviewed — load-bearing (giving-cluster)
10	Paul’s spiritual weapons; strongholds; boasting only in the Lord’s assignment	stronghold, boasting negative, boasting in the Lord (introduced)	Reviewed — load-bearing
11	False apostles; super-apostles; serpent’s craftiness; Paul’s catalogue of sufferings; angel of light	false apostles, super-apostles, craftiness of the serpent, angel of light, weakness (introduced)	Reviewed — load-bearing (apostleship-cluster)
12	Paul’s vision and thorn in the flesh; power made perfect in weakness; signs of a true apostle	thorn in the flesh, weakness (continued), power of God (baseline reuse), sign of a true apostle	Reviewed — load-bearing (Power in Weakness doctrine anchor)
13	Final appeal; examine yourselves; disqualified; restoration; holy kiss; trinitarian benediction	examine yourselves, disqualified, restoration, holy kiss	Reviewed — load-bearing (closing/assurance material); trinitarian benediction (13:14) reuses baseline God/Lord/Holy Spirit terms exactly, no new coinage required

Coverage confirmation: All 13 chapters reviewed. No chapter was found to contribute zero load-bearing vocabulary; even the shortest doctrinal transitions (ch. 7) recycle and reinforce terms fixed elsewhere rather than introducing gaps, and are noted as such rather than omitted.

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6. Summary Recommendation for Phase 2 Handoff

1. Prioritize human theologian review for all seven ranked-Critical ambiguities (§4, items 1–6) at every occurrence, consistent with the baseline’s Critical-tier review discipline.
2. Escalate the newly identified अक्षर/Vedantic-Brahman crowding risk (§2.2, §4 item 12) to reviewer attention, since it was not flagged in the Romans baseline and has no precedent handling.
3. Treat the ch. 8–9 giving-vocabulary cluster as a single systemic risk unit rather than isolated terms, given how deeply दान-पुण्य reasoning is embedded regionally.
4. Ensure Phase 2 tooling carries forward every mandatory translator note flagged here into segment-level footnotes per the 12_ai_translation_requirements.md footnote protocol, since several of this letter’s highest risks (veil, judgment seat, god of this age, made him to be sin) depend on the note surviving into the final reviewed output, not merely existing in this background analysis.