Linguistic Gap Analysis
2 Peter — Linguistic Gap Analysis (Phase 1 Step 8)
Purpose
This document performs the linguistic gap analysis mandated for the 2 Peter curriculum: it maps each assigned doctrine against the actual Malay lexical resources available, distinguishes true missing vocabulary (no natural Malay term exists at all) from crowded semantic neighborhoods (a Malay term exists but is already occupied by a competing Islamic, Sufi, or folk-animist doctrinal system and therefore needs explicit “fencing” in teaching material), makes an explicit transliteration-vs-paraphrase call for every borderline term, and ranks the letter’s highest-risk ambiguities for downstream Phase 2 review routing. It extends, and does not contradict, the baseline Romans translation_memory.json / bible_term_registry.json and is fully consistent with analysis/08_core_glossary.md.
Coverage spans all three chapters of 2 Peter (1, 2, 3) and all seven assigned curriculum doctrines: The Reliability and Inspiration of Scripture; Growing in Christian Virtue; False Teachers and Their Judgment; The Certainty of Christ’s Return; The Day of the Lord and Final Judgment; Patience of God’s Timing; Divine Nature and Escaping Corruption. The core passage (2 Peter 1:16-21) anchors the analysis theologically but does not narrow its scope.
Section 1 — Doctrine Vocabulary Matrix
| Doctrine | Available Malay Term(s) | Weaknesses / Gaps | Recommended Strategy |
|---|---|---|---|
| The Reliability and Inspiration of Scripture | Kitab Suci (Scripture); Nubuat (prophecy, REUSE); Perkataan nubuat (prophetic word); Digerakkan (carried along); Tafsiran (peribadi) (interpretation); Saksi mata (eyewitnesses); Cerita rekaan (myths) | No single Malay term captures Peter’s specific “dual-ground” argument (eyewitness testimony + Spirit-inspiration, 1:16-21) as a unified concept; must be built from two paired terms. Tafsiran is a crowded neighborhood term (see Section 3): it is the exact name of the Qur’anic tafsir exegetical genre. Digerakkan risks being flattened to a passive “was moved/transported” sense that undersells the human author’s active, conscious speech. | Use paired-term construction (Saksi mata + Digerakkan oleh Roh Kudus) rather than seeking one word for “inspiration.” Retain Tafsiran per established Alkitab convention but mandate an explicit theologian’s teaching note distinguishing it from the Islamic tafsir tradition on every occurrence. Frame Cerita rekaan with strong pejorative force, never softened toward netral “cerita.” |
| Growing in Christian Virtue | Keutamaan (excellence); Pengenalan (epignōsis); Pengetahuan (gnōsis); Penguasaan diri (self-control); Ketekunan (endurance); Kesalehan (godliness); Kasih persaudaraan (brotherly affection); Kasih (love); Kuasa ilahi (divine power) | Malay’s ethical-virtue vocabulary is well developed but almost entirely shared with, or historically derived from, Islamic akhlak/taqwa moral vocabulary (Kesalehan, in particular, shares its root directly with amal soleh). No native Malay-Christian virtue vocabulary exists independent of this shared substrate — this is not a missing-vocabulary problem but a crowded neighborhood problem across nearly the entire virtue list. Pengenalan additionally risks collision with Sufi ma’rifah. | Retain the standard ethical terms (they are otherwise well-suited and widely understood) but require the grace-priority frame (“added to a faith already secured,” 1:5) to be stated explicitly wherever the virtue list occurs, so the list reads as fruit-of-grace rather than a merit ladder. Keep Ketekunan lexically separate from Kesabaran Allah (Ch.3) to preserve the human-virtue/divine-attribute distinction. |
| False Teachers and Their Judgment | Nabi-nabi palsu (false prophets); Guru-guru palsu (false teachers); Ajaran sesat yang membinasakan (destructive heresies); Penguasa Agung (despotēs); Menebus (bought/redeemed); Ketamakan (greed); Dicampakkan ke dalam neraka/Tartarus; Air bah (flood); Nuh/Lut/Sodom dan Gomora/Bileam (proper names); Anak-anak laknat (accursed children) | Malaysia’s state-Islamic administrative-legal register has effectively colonized the ordinary theological vocabulary for “false/deviant teaching” (Ajaran sesat is a defined legal category with civil/criminal force) and for final punishment (Neraka carries the whole elaborated Jahannam system). This is the letter’s most significant crowded neighborhood cluster — not a vocabulary shortage but a vocabulary already fully occupied by a parallel, legally-enforced system. | Retain established terms (no viable substitute exists that is not itself either obscure or a fresh coinage) but require mandatory theologian review with an explicit fencing note on every occurrence of Ajaran sesat and Neraka/Tartarus, clarifying (a) this is a theological description of Peter’s own argument, not a claim about any state-recognized religious category, and (b) Tartarus is an interim angelic holding-place, not a full statement of final human judgment. |
| The Certainty of Christ’s Return | Kedatangan (Kristus yang kedua) (parousia); Akhir zaman (last days); Pencemuh (scoffers) | No missing-vocabulary problem — Malay has perfectly adequate words for “coming/return” and “last days.” The entire risk is a crowded neighborhood: mainstream Sunni hadith doctrine (not the Qur’an itself) already teaches a return of Isa al-Masih within an extensively elaborated end-times sign-sequence (al-Dajjal, Imam Mahdi, Yajuj Majuj), taught in Malaysian religious education. | Retain plain vocabulary; do not attempt a “distinguishing” neologism, which would only draw more attention to the parallel. Require every occurrence to carry (in accompanying teaching text, not the translation itself) an explicit statement that Christ returns in his own right as glorified Lord and Savior, not in a subordinate role within another prophetic system. |
| The Day of the Lord and Final Judgment | Hari Tuhan (Day of the Lord); Hari penghakiman (day of judgment); Unsur-unsur (elements); Langit yang baru dan bumi yang baru (new heavens and new earth); Pencuri (thief simile); Tanpa cacat cela (without spot or blemish) | Genuine positive resonance exists (Jannah-hope, Yawm al-Qiyamah), which is a double-edged asset: it builds a bridge but also risks readers importing the entire Islamic deeds-ledger judgment framework (weighing of deeds, the Sirat bridge, intercession) wholesale onto Peter’s text. No missing vocabulary; risk is entirely conceptual over-mapping. | Keep established terms; anchor Hari Tuhan explicitly to “our Lord and Savior Jesus Christ” (3:18) in every teaching context so the presiding judge’s identity is never left ambiguous, unlike the less personally-specified Yawm al-Qiyamah. Anchor Kebenaran (“righteousness dwells” in the new creation, 3:13) to Christ’s own righteousness, not a separately-earned paradisal entry. |
| Patience of God’s Timing | Kesabaran Allah (patience/forbearance of God); Binasa (perish); Pertobatan (repentance) | No missing vocabulary — sabar/kesabaran is one of the most positively-loaded virtue words in Malay-Islamic devotional life, and this doctrine benefits from the single strongest genuine cultural bridge in the letter. The risk is a subtle crowded neighborhood one: kesabaran-as-endurance can drift toward a fatalistic, takdir-adjacent “waiting out a fixed decree” reading rather than 2 Peter’s sharply purposive, salvific delay (3:9). | Retain Kesabaran Allah; require the purposive clause (“not wishing that any should perish, but that all should reach repentance”) to always accompany the term so its salvific intent, not fatalistic passivity, stays foregrounded. Keep Pertobatan explicitly framed as Spirit-enabled response to grace already secured (cf. Menebus, 2:1), not a tawbah-style meritorious restorative act. |
| Divine Nature and Escaping Corruption | Tabiat ilahi (divine nature); Kebinasaan (corruption); Hawa nafsu (sinful desire); Hawa nafsu yang keji / Kecabulan (sensuality); Hamba kebinasaan (slaves of corruption) | This is the letter’s single hardest doctrine linguistically. Tabiat ilahi is not merely crowded but triple-crowded: it collides simultaneously with (1) tawhid’s Creator/creature ontological boundary, (2) the historic Malay Sufi doctrine of wahdat al-wujud/fana’ (union/absorption into the divine), and (3) a residual Hindu-Buddhist-substrate moksha-adjacent reading. No Malay phrase exists that conveys “sharing God’s nature” without touching at least one of these three systems. | No substitute wording is recommended — paraphrase-avoidance strategies (e.g., softening to “becoming like God” or “reflecting God’s character”) would lose Peter’s actual participatory claim. Instead, mandate that Tabiat ilahi never appear without its immediately adjoining “escape the corruption in the world” clause (1:4b) rendered in the same sentence or verse-unit, functioning as a permanent lexical fence rather than a one-time footnote. Mandatory theologian review, every occurrence, no exceptions. |
Section 2 — Missing Vocabulary (True Lexical Gaps)
These are cases where Malay genuinely lacks a single existing word or fixed phrase for the source concept, requiring new compound construction (not merely reuse of an existing, already-occupied term).
- ἐπόπται / “eyewitnesses” of a divine unveiling (1:16, 1:18) — Malay saksi mata is a fine legal/testimonial term but has no built-in sense of witnessing a theophany specifically. Gap closed by compounding with context (“saksi mata kepada kemuliaan-Nya”) rather than inventing a new noun.
- φερόμενοι / the cooperative “carried-along” mode of inspiration (1:21) — no single Malay verb captures “moved/carried while remaining an actively speaking agent.” Digerakkan alone reads as passive transport. Gap closed by pairing with “berbicara” (spoke) in the same clause, per the Greek’s own structure: “orang yang digerakkan oleh Roh Kudus, berbicara…” This paired construction should be treated as fixed, not left to per-segment improvisation.
- θεία φύσις / “divine nature” as participatory, non-ontological sharing (1:4) — as above, no existing Malay phrase carries this precise, doctrinally narrow sense. Tabiat ilahi is the best available compound (tabiat = character/disposition, avoiding the more ontologically loaded hakikat or zat, which would be worse), but it is a constructed compound, not an inherited fixed phrase, and must always travel with its fencing clause (see Section 1 and Section 3).
- δεσπότης / ownership-through-redemption Master (2:1) — Malay has tuan (too weak; already rejected in the baseline for kyrios) and penguasa (ruler/authority, no ownership sense) but no single existing word combining absolute ownership with the specific ground of purchase/redemption. Penguasa Agung is a constructed compound filling this gap; it must be taught alongside Menebus in the same verse so the ownership-through-purchase logic is not lost.
- αἱρέσεις ἀπωλείας / “destructive heresies” as a theological (not state-legal) category (2:1) — Malay’s closest fixed phrase, ajaran sesat, is not merely imperfect but actively pre-occupied by a different institutional system (see Section 3). No neutral existing alternative phrase currently exists in Malay Bible usage; Ajaran sesat yang membinasakan is retained as the least-bad option per established Alkitab convention, with mandatory fencing.
- μεγαλοπρεπὴς δόξα / a reverential circumlocution naming God the Father without naming him directly (1:17) — Malay lacks an inherited circumlocutory divine title of this kind (English “the Majestic Glory” itself is a rare NT construction). Kemuliaan yang Maha Mulia is a newly constructed superlative compound for this curriculum, deliberately modeled on (but not copied from) the Maha+adjective pattern used of Allah’s names, to be taught explicitly as the Father’s own voice.
General observation: true missing-vocabulary cases in 2 Peter cluster almost entirely around the Divine Nature and Scripture-Inspiration doctrines — precisely the two doctrines with no ready analogue anywhere in Malay religious discourse, Islamic or folk. By contrast, False Teachers/Judgment and Christ’s Return have abundant existing vocabulary; their difficulty is neighborhood-crowding, not scarcity.
Section 3 — Crowded Semantic Neighborhoods Requiring Fencing
Unlike Section 2, these terms are not missing — Malay has ready, natural-sounding words — but each already carries a full, doctrinally-loaded meaning within a competing system (mainstream Sunni Islam, Malay Sufi devotional tradition, or folk-animist practice) that will actively compete with the Christian sense in a reader’s mind unless explicitly fenced.
| Term | Malay Rendering | Competing System | Fencing Requirement |
|---|---|---|---|
| interpretation | Tafsiran | Qur’anic tafsir exegetical science | State explicitly that 1:20 denies human-private-insight origin for prophecy itself, not that Scripture forbids a teaching/interpretive tradition generally. |
| divine nature | Tabiat ilahi | Tawhid; Sufi wahdat al-wujud/fana’; Hindu-Buddhist moksha substrate | Never separate from “escape corruption” clause (1:4b); never imply ontological identity with God’s essence. |
| godliness | Kesalehan | Amal soleh; taqwa | Frame explicitly as Spirit-enabled fruit of grace already secured, never a merit-accumulating practice. |
| epignōsis (full knowledge) | Pengenalan | Sufi ma’rifah/ma’rifatullah mystical attainment | Anchor to knowledge of the historical, incarnate, resurrected Christ via apostolic testimony (1:16-21), not ascetic/contemplative stages. |
| false prophets | Nabi-nabi palsu | Nabi as Islam’s highest revelatory-messenger category | Clarify referent is specific OT-era counterfeit figures condemned within Israel’s own Scripture, not any tradition’s honored prophetic figures. |
| destructive heresies | Ajaran sesat yang membinasakan | Malaysian state-Islamic legal category for banned sects (JAKIM/Fatwa Council enforcement) | Communicate theological deviance without invoking the administrative-legal register; theologian review mandatory every occurrence. |
| Master (despotēs) | Penguasa Agung | (Low collision; flagged mainly to prevent flattening to “tuan”) | Retain ownership-through-redemption sense; never reduce to a bare honorific. |
| cast into Tartarus | Dicampakkan ke dalam neraka (Tartarus) | Elaborated Islamic Jahannam doctrine (levels, gates, specific torments) | Clarify this names an interim holding-place for fallen angels awaiting a still-future judgment, not the fully elaborated final-human-judgment system. |
| day of judgment | Hari penghakiman | Yawm al-Qiyamah/Yawm al-Din (six articles of faith; deeds-weighing, Sirat, intercession) | Teach as judgment administered by the risen, returning Christ on the basis of union with him, not a deeds-ledger. |
| Christ’s coming (parousia) | Kedatangan (Kristus yang kedua) | Sunni hadith doctrine of Isa’s return (defeats al-Dajjal, affirms Islam, dies naturally) | State Christ returns in his own right as glorified Lord/Savior, not a subordinate role in another’s eschatological system. |
| last days | Akhir zaman | Extensively elaborated Islamic apocalyptic sign-sequence (Dajjal, Imam Mahdi, Yajuj Majuj) | Confine teaching to 2 Peter’s own simple content: the certainty of Christ’s return and judgment. |
| Day of the Lord | Hari Tuhan | Yawm al-Qiyamah (presiding judge’s identity left less specified) | Anchor explicitly to “our Lord and Savior Jesus Christ” (3:18) every time. |
| patience of God | Kesabaran Allah | Sabar as celebrated Islamic virtue; risk of fatalistic takdir-adjacent reading | Always pair with the purposive/salvific clause (3:9): God delays so that all should reach repentance. |
| repentance | Pertobatan | Tawbah (turning back, within a deeds-restore-standing framework) | Frame as Spirit-enabled response to grace already secured (2:1’s Menebus), not a meritorious restorative act. |
| accursed children | Anak-anak laknat | Folk-superstitious hereditary curse belief | Brief teaching gloss clarifying the Hebraic “children of X” idiom is not a claim about family/hereditary cursing. |
| the Majestic Glory | Kemuliaan yang Maha Mulia | Maha+adjective divine-attribute formulas (Maha Esa, Maha Suci) used of Allah’s names | Teach explicitly as the Father’s own voice in a relational, intra-Trinitarian moment, not a generic superlative honorific. |
| new heavens and new earth | Langit yang baru dan bumi yang baru | Jannah-hope | Anchor specifically to Christ’s own righteousness (Kebenaran) dwelling there, not a separately-earned paradise. |
| holy (mountain) | Kudus | Keramat-style venerated holy-site devotion (Malay Sufi folk practice) | Clarify the mountain’s holiness derives from the unique historical theophany (transfiguration), not an ongoing pilgrimage/veneration site. |
Cross-cutting observation: every doctrine in this curriculum touches at least one crowded neighborhood; the False Teachers/Judgment and Certainty-of-Return doctrines are the most densely crowded (five and three fenced terms respectively), reflecting how thoroughly Malaysian Islamic eschatology and religious-legal administration have already populated this conceptual space. Growing in Christian Virtue is crowded but lower-stakes (ethical vocabulary generally, not soteriologically load-bearing on its own). Scripture-Inspiration and Divine Nature are comparatively less crowded in raw term-count but carry the single highest per-term risk (Tafsiran and Tabiat ilahi are both Critical).
Section 4 — Transliteration vs. Paraphrase Decisions
| Candidate | Decision | Rationale |
|---|---|---|
| παρουσία (parousia) | Paraphrase — Kedatangan (Kristus yang kedua) | A transliteration (“parousia” bare) would be unintelligible to lay Malay readers and would forfeit the established Alkitab convention of rendering this in plain Malay; paraphrase with an explicit “second/of Christ” qualifier resolves ambiguity without needing a loanword. |
| Ταρταρόω (Tartarus) | Transliterate the proper noun, paraphrase the verb — Dicampakkan ke dalam neraka (Tartarus) | The place-name itself has no Malay equivalent and must be transliterated (retained in parentheses) precisely so it is NOT silently absorbed into “neraka” alone; retaining “(Tartarus)” is itself the fencing device that prevents full collapse into the Jahannam system. |
| Ἀββά (Abba, Romans 8:15, cross-referenced doctrine continuity) | Retain baseline transliteration, unchanged | Already fixed by baseline; not reopened here, cited only for cross-document consistency. |
| δεσπότης (despotēs) | Paraphrase — Penguasa Agung | No Malay loanword tradition exists for this Greek term in Bible translation; a constructed compound phrase is required (see Section 2, item 4). |
| ἀσέλγεια (aselgeia) | Paraphrase, dual option retained — Hawa nafsu yang keji / Kecabulan | No single existing Malay noun captures “shameless, unrestrained indecency” in one word without either euphemism (losing force) or crude slang (losing register); dual phrasing retained for context-sensitive selection, per glossary. |
| γραφή (graphē, “Scripture”) | Established term retained, no transliteration — Kitab Suci | Already the fixed Alkitab convention; transliterating from Greek would be both unintelligible and unnecessary given a well-established native phrase already exists. |
| Amin, Haleluya (if occurring in doxological material, e.g. 2 Peter 3:18b) | Transliterate, per baseline convention | Baseline Romans package already establishes these transliterated forms; 2 Peter’s closing doxology (“to him be the glory both now and to the day of eternity. Amen.”) must follow the same fixed transliteration, not a Malay paraphrase (“Sesungguhnya” or similar). |
| Proper names (Νῶε, Λώτ, Σόδομα καὶ Γόμορρα, Βαλαάμ) | Transliterate to established Alkitab forms — Nuh, Lut, Sodom dan Gomora, Bileam | Standard Bible-translation practice; these already have fixed, recognized Malay Alkitab forms and must not be re-derived from Greek or aligned to Qur’anic spellings (e.g., not “Nabi Luth” style Qur’anic phrasing). |
| ἐπίλυσις (epilysis, “interpretation”) | Retain established term, do not paraphrase away from it — Tafsiran (peribadi) | Tempting to avoid the crowded-neighborhood risk (Section 3) by paraphrasing around “tafsiran” entirely (e.g., “penjelasan sendiri,” self-explanation); rejected because Tafsiran is the established Alkitab convention and Alkitab consistency outweighs neighborhood-crowding risk here — the risk is instead managed by mandatory teaching-note fencing, not lexical avoidance. |
| θεία φύσις (theia physis, “divine nature”) | Retain constructed compound, do not paraphrase toward safety — Tabiat ilahi | A paraphrase-avoidance strategy (e.g., “menjadi seperti Allah,” “becoming like God,” or “mencerminkan sifat Allah,” “reflecting God’s character”) was considered and rejected: both understate Peter’s actual participatory language (“partakers of the divine nature”) and would create a translation inconsistency against any future NT curricula in this pipeline that also render θεία φύσις. The higher-fidelity, higher-risk compound is retained, with mandatory fencing compensating for the risk rather than dilution of the doctrine. |
Section 5 — Ranked List of Highest-Risk Ambiguities in 2 Peter
Ranked by combined severity of doctrinal distortion potential and likelihood of misreading given the Malaysian religious-linguistic environment. All items ranked 1-6 require mandatory human theologian review on every occurrence per the doctrine_risk_registry convention; items ranked 7-10 require native speaker review at minimum.
- Tabiat ilahi (“divine nature,” 1:4) — Highest-risk term in the entire book. Simultaneously threatens tawhid (Creator/creature distinction), invites a direct Sufi wahdat al-wujud/fana’ misreading, and opens a Hindu-Buddhist moksha-adjacent misreading — a three-way collision no other term in the letter approaches. Absence of any fencing clause could produce a reading that Christians believe they literally become divine.
- Dicampakkan ke dalam neraka / Tartarus (2:4) — Neraka is arguably the single most doctrinally elaborated word in the entire Malay-Islamic religious lexicon (multiple named levels, specific sins matched to specific torments). Using it for a comparatively minor, interim, angels-only holding-place risks massively over-importing that entire elaborated system into a verse that says something much narrower.
- Hari penghakiman / Hari Tuhan (2:9, 3:7, 3:10 — day of judgment / Day of the Lord) — The Yawm al-Qiyamah parallel is close enough to be genuinely useful as a bridge but close enough also to invite silent, unexamined importation of the entire deeds-ledger judgment apparatus (weighing of deeds, Sirat bridge, intercession) that 2 Peter does not teach.
- Kedatangan (Kristus yang kedua) / parousia (1:16, 3:4, 3:12) — The Sunni hadith doctrine of Isa’s return is not a fringe folk belief but a mainstream, formally taught eschatological expectation; readers may default to assuming 2 Peter describes a subordinate reappearance within that Islamic system rather than Christ’s own sovereign, judging arrival.
- Ajaran sesat yang membinasakan / “destructive heresies” (2:1) — Unique among this list in that the risk is legal-administrative, not purely theological: Ajaran sesat is an operative, currently enforced Malaysian state category with real civil/criminal consequences, so imprecise use risks readers hearing an entirely different, contemporary institutional claim rather than Peter’s own argument.
- Tafsiran (peribadi) / “interpretation” (1:20) — Directly names the Qur’anic tafsir exegetical genre; without fencing, a reader could conclude 2 Peter forbids private Bible interpretation altogether (an over-application) or, conversely, hear an implied claim that Scripture requires an authorized clerical interpretive tradition analogous to tafsir scholarship, which 1:21’s own emphasis on Spirit-inspiration does not support.
- Nabi-nabi palsu / “false prophets” (2:1) — Pairing nabi (Islam’s highest revelatory category) with palsu (false) risks being heard as a claim about a specific tradition’s honored prophetic figures rather than the intended OT-internal referent.
- Kesalehan / “godliness” (1:3, 1:6-7, 3:11) — Shares its root directly with amal soleh; risk is cumulative rather than acute (recurs five-plus times across the letter’s virtue lists), making consistent grace-framing especially important since repetition without fencing normalizes a merit-reading over time.
- Kesabaran Allah / “patience of God” (3:9, 3:15) — Lower risk than items above because the collision is a subtle drift (fatalistic takdir-adjacent reading) rather than a direct doctrinal contradiction, and the term also carries a genuinely positive cultural bridge value that partially offsets the risk.
- Pengenalan / epignōsis (1:2, 1:3, 1:8, 2:20) — Risk is real (Sufi ma’rifah parallel) but the term’s recurrence is more confined to the Growing in Christian Virtue doctrine’s opening/closing frame rather than saturating the whole letter, and the historical-apostolic-testimony anchor (1:16-18) sits close by in the text itself, partially self-correcting the risk within the passage.
Section 6 — Full-Book Coverage Confirmation
| Chapter | New terms/doctrines contributed to this gap analysis | Status |
|---|---|---|
| 2 Peter 1 | Scripture/inspiration cluster (graphē, epilysis, pheromenoi, mythos, eyewitnesses); virtue-growth cluster (aretē, epignōsis, gnōsis, enkrateia, hypomonē, eusebeia, philadelphia, agapē, theia dynamis, theia physis, phthora); Savior/Christology cluster (sōtēr, the Majestic Glory, majesty, honor, beloved, well pleased); eternal kingdom; tent/tabernacle; departure | Reviewed — fully represented across Sections 1-5 |
| 2 Peter 2 | False teachers/judgment cluster (pseudoprophētai, pseudodidaskaloi, haireseis apōleias, despotēs, agorazō, pleonexia, tartaroō, kataklysmos, Noah/Lot/Sodom/Balaam, hēmera kriseōs, aloga zōa, kataras tekna); sensuality/corruption terms (aselgeia, douloi tēs phthoras) | Reviewed — fully represented across Sections 1-5 |
| 2 Peter 3 | Eschatology cluster (empaiktai, parousia, last days, hēmera Kyriou, stoicheia, new heavens/new earth, kleptēs, aspiloi kai amōmētoi, stērigmos); patience-of-God cluster (makrothymia, apollymi, metanoia); closing doxology (Kesyukuran-adjacent thanksgiving/glory language, cross-referenced to baseline) | Reviewed — fully represented across Sections 1-5 |
No chapter of 2 Peter and no assigned curriculum doctrine has been silently omitted from this gap analysis. This document should be read alongside analysis/08_core_glossary.md for full term-by-term specification and alongside assets/bible_term_registry.json for the authoritative per-term risk and definition record.
This document extends, and does not contradict, the baseline Romans Language Package. All REUSE terms retain their baseline renderings unchanged; only NEW 2 Peter-specific terms are analyzed for gap/fencing purposes here.