06 Linguistic Gap Analysis — 2 Peter — English → Mandarin

Purpose

This document identifies where Mandarin Chinese lacks a clean, unambiguous equivalent for a 2 Peter theological term (“missing vocabulary”) and where Mandarin instead has too many competing candidate terms, each carrying doctrinally incompatible baggage from Confucian, Buddhist, or Daoist tradition (“crowded semantic neighborhoods”). It records the transliteration-vs-paraphrase decision for every proper noun and loaded technical term in the letter, and closes with a ranked list of the highest-risk ambiguities specific to 2 Peter that Phase 2 translators and reviewers must watch most closely.

This analysis spans the full letter, chapters 1–3, not only the core passage (2 Peter 1:16-21). Every chapter is accounted for below; chapters or sub-sections that introduce no new terms or doctrines beyond what is already covered are explicitly marked “reviewed — no new load-bearing terms.”

This document assumes and does not repeat the full term-by-term rationale already recorded in 08_core_glossary.md and assets/bible_term_registry.json; it instead analyzes the pattern of gaps and collisions across the whole book and gives the strategic recommendation that those artifacts encode.

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1. Doctrine Vocabulary Matrix

For each of the seven curriculum doctrines, this matrix lists the available Mandarin candidate terms (including rejected alternatives), the specific weakness of each, and the recommended translation strategy.

1.1 The Reliability and Inspiration of Scripture (2 Peter 1:19-21; 3:2, 15-16)

Available Mandarin Term(s)	Weakness	Recommended Strategy
经 (jīng) / 圣经 (Shèngjīng)	经 is the generic Chinese character for any authoritative classical text — Confucian Five Classics (五经), Daoist canon (道经), Buddhist sutras (佛经). Standing alone it reads as “venerable classical literature,” not “verbally God-breathed record of a personal God’s self-disclosure.”	Use compound 圣经 wherever the referent is the Bible as a whole; retain 经 only in Peter’s own phrase 先知的话/经上的话 with an accompanying note that this is not sage-literature but Spirit-superintended revelation. Never let 经 stand doctrinally unqualified.
感动 (gǎndòng, “moved/inspired”)	Common Chinese Christian usage, but the same semantic field covers folk spirit-medium trance phenomena (扶乩 planchette writing, 通灵 channeling), where a human medium’s own mind is displaced by an external spirit.	Retain compound 被圣灵感动 (never 感动 alone) and pair every occurrence of 1:21 with a clarifying gloss: the prophet’s own mind, style, and vocabulary remain fully engaged even as the Spirit superintends the result — a categorically different mechanism from trance possession.
私意解说 (private interpretation) / 强解 (twist)	No true gap — Mandarin has adequate resources — but the conceptual pairing Peter draws (1:20 and 3:16 as bookends) is easily lost if translated independently by different Phase 2 workers without cross-reference.	Lock both terms in translation memory as a linked pair; require reviewers to check 1:20 and 3:16 renderings against each other for consistency of the “self-willed reading of a fixed, authoritative text” concept.

1.2 Growing in Christian Virtue (2 Peter 1:5-9; 3:18)

Available Mandarin Term(s)	Weakness	Recommended Strategy
德行 (déxíng, virtue/ἀρετή)	Direct overlap with the core Confucian moral-cultivation vocabulary (道德, 品德, 美德) — virtue achieved through personal discipline, ritual propriety (礼), and social role-fulfillment. This is the single most Confucian-coded term-collision in the letter’s virtue chain.	Retain 德行 (no better Mandarin alternative exists) but require a mandatory clarifying clause at first occurrence (1:5): this excellence is added to faith already given by grace (1:1, 1:3), a fruit of divine power (1:3), not autonomous self-cultivation (修身) achieving moral standing independently.
知识 (zhīshí, γνῶσις) vs 认识 (rènshi, ἐπίγνωσις)	Mandarin has two natural candidate terms, which is an advantage — but translators unfamiliar with Peter’s deliberate two-track vocabulary may collapse both Greek words into one Mandarin term, erasing the distinction between practical discernment and relational, personal knowing of Christ.	Fence permanently: 知识 = practical/moral discernment (1:5-6; 3:18a); 认识 = relational knowing of God/Christ (1:2, 3, 8; 2:20; 3:18b). Never interchange. Flag any segment where a translator substitutes one for the other.
敬虔 (jìngqián, godliness/εὐσέβεια)	Adjacent to the baseline’s already-flagged 虔诚 (rejected for “faith” as too generic/transferable to any deity). 敬虔 risks the same genericness, plus possible conflation with ancestor-veneration filial piety (孝敬祖先) and folk-temple ritual reverence.	Anchor explicitly to the true God revealed in Christ at every occurrence (1:3, 6-7; 3:11); never allow 敬虔 to stand as free-floating “religious devoutness.”
节制 (jiézhì, self-control)	Minor collision with Buddhist precept-keeping (持戒), a merit-generating ascetic discipline.	Low-to-medium risk; a brief clarifying note at first occurrence (Spirit-enabled, not merit-generating) is sufficient; no term substitution needed.
忍耐 (rěnnài, ὑπομονή) vs 恒久忍耐 (héngjiǔ rěnnài, μακροθυμία)	Mandarin shares the root character 忍耐 across both a human virtue (1:6) and God’s forbearance (3:9, 15), risking collapse of Peter’s deliberate distinction between human endurance and divine patience.	Reserve the intensified compound 恒久忍耐 exclusively for God’s patience (ch. 3); reserve plain 忍耐 exclusively for human perseverance (1:6). Never swap.

1.3 False Teachers and Their Judgment (2 Peter 2:1-22)

Available Mandarin Term(s)	Weakness	Recommended Strategy
师傅 (shīfu) as base for 假师傅 (false teacher)	师傅 is the standard honorific for a master-teacher in Chinese Buddhist monastic, Daoist, martial-arts, and craft-guild contexts. Using it risks framing the false teachers’ fraud as mere lack of skill/lineage-legitimacy rather than doctrinal treachery from within the professing church.	Retain 假师傅 (established, recognizable) but require a clarifying teaching note wherever the term is introduced: the fraud is theological — denial of Christ’s redemptive lordship (δεσπότης) — not a failure of craft or spiritual technique.
异端 (yìduān, heresy)	Chinese historical usage of 异端 is broader than the NT sense — it can denote any rival philosophical/religious school considered heterodox by the mainstream (e.g., historically applied to various schools within Chinese intellectual history).	Restrict doctrinally to Peter’s narrow sense: denial of Christ’s redeeming Lordship, not generic “heterodoxy” or sectarian rivalry.
主宰 (zhǔzǎi, δεσπότης) vs 主 (zhǔ, κύριος)	Two Greek words (δεσπότης, κύριος) both plausibly map onto ordinary Mandarin “master/lord” vocabulary; without careful fencing, translators may default to 主人 for δεσπότης (already a baseline-rejected softening of κύριος) or blur the two terms into one.	Keep 主宰 reserved for δεσπότης’s absolute-ownership-by-purchase sense (2:1); keep 主 reserved for κύριος. Never use 主人 for either.
地狱 (dìyù, Tartarus)	The single sharpest Critical-tier collision in this doctrine. 地狱 is the standard term for the Chinese Buddhist/folk multi-tiered underworld (十八层地狱), a purgatorial system from which release is sought through merit, ritual intervention (超度), or eventual reincarnation.	Retain 地狱 (no viable Mandarin alternative exists that would be recognizable to readers as “a place of confinement for judgment”) but mandate an explicit teaching note at every occurrence: this is a holding place for certain judgment, with no karmic-release mechanism, no ritual intervention, and no reincarnation exit — categorically different from the folk-Buddhist underworld system.
买赎 (mǎishú, ἀγοράζω)	Risk of flattening into bare commercial transaction, or of unintended resonance with the folk-Buddhist “buying life release” merit practice (放生).	Retain the atonement-freighted compound 买赎 rather than a bare commercial term (购买); brief note sufficient given only Medium risk.

1.4 The Certainty of Christ’s Return (2 Peter 1:16-19; 3:1-13)

Available Mandarin Term(s)	Weakness	Recommended Strategy
降临 (jiànglín, παρουσία)	This is the single highest-risk doctrinal collision in the entire letter. 降临 is structurally and lexically close to the fixed Chinese Buddhist millenarian phrase 弥勒下生 (Mílè xiàshēng, “Maitreya’s descent to be born”), the anticipated future-Buddha’s coming to save the world — a phrase with a long history of folk-millenarian and rebel-movement invocation in Chinese history.	Retain 降临 (it is the established Chinese Christian term and no viable substitute exists) but mandate a theologian-reviewed clarifying note at every occurrence in 2 Peter (esp. 1:16, 3:4): this is Christ’s one, final, bodily, visible, non-repeating return — never a repeatable deity-manifestation (应化/化身/下凡, already forbidden in the baseline for incarnation) and never one of several anticipated future world-saviors.
亲眼见过/目击者 (eyewitness, ἐπόπτης)	No Mandarin gap, but risk of drift toward “spiritual sight” (灵视) vocabulary associated with folk spirit-mediums if translators reach for a more evocative rendering.	Lock the plain sensory-verification rendering; resist stylistic upgrades toward vision-language.
捏造的虚言 (myths, μῦθος)	The more natural, shorter Mandarin option 传说 (legend) carries a positive, credible connotation in Chinese religious culture (神话传说, cherished sacred lore) — nearly opposite the source text’s dismissive intent.	Never use 传说; retain the deliberately pejorative compound 捏造的虚言 (“fabricated falsehood”) to preserve Peter’s contrast between eyewitness fact and invented story.
晨星 (morning star, φωσφόρος)	Minor risk of astrological reading (占星, star-omen divination) given the prominence of astrology in Chinese folk practice.	Fixed messianic image; brief note preventing an omen-reading is sufficient — Medium risk only.

1.5 The Day of the Lord and Final Judgment (2 Peter 3:7, 10-13)

Available Mandarin Term(s)	Weakness	Recommended Strategy
主的日子 (Day of the Lord)	Risk of assimilation into the Buddhist cyclical kalpa framework (劫: 成劫/住劫/坏劫/空劫 — formation/continuation/destruction/emptiness, repeating without end) or into cyclical Chinese dynastic historiography (治乱循环, order-chaos-order recurrence), both already flagged in the baseline’s Fulfillment-of-Prophecy doctrine.	Built on baseline 主 (no substitute); every occurrence (3:10 esp.) requires explicit linear, singular, non-repeating framing — this Day happens once and ends the present created order permanently, unlike a kalpa-cycle that regenerates.
有形质的（万物） (elements, στοιχεῖα)	The far more natural short-form candidate would invoke 五行 (Five Elements: wood, fire, earth, metal, water) — an entirely distinct and unrelated Chinese cosmological framework of interacting natural forces/qì.	Never use 五行-derived vocabulary; retain the descriptive circumlocution 有形质的（万物） which avoids the Five-Elements framework entirely, at some cost of concision.
新天新地 (new heavens and new earth)	Established Chinese Christian phrase, but risk of secular-utopian flattening (乌托邦) or absorption into the kalpa-renewal pattern noted above.	Retain the fixed phrase; pair with a note anchoring it to permanent righteousness-indwelt physical creation, not a repeatable cosmic renewal cycle nor a secular ideal society.

1.6 Patience of God’s Timing (2 Peter 3:8-9, 15)

Available Mandarin Term(s)	Weakness	Recommended Strategy
恒久忍耐 (μακροθυμία)	Adjacent to 天意 (“heaven’s intention”), the common impersonal-fatalism idiom of everyday Chinese speech, already flagged as a Providence-doctrine caution in the baseline. Risk of readers hearing God’s delay as impersonal cosmic drift rather than purposive mercy.	Retain the intensified compound (distinguished from human 忍耐, see §1.2); require explicit purposive-mercy framing at 3:9 and 3:15 — the delay exists to give opportunity for repentance, not because God is passively subject to time.
耽延 (delay, βραδύνω)	No natural-language gap, but must not accidentally imply divine negligence or inability when answering the scoffers’ accusation.	Standard term sufficient; Medium risk, native-speaker review recommended rather than theologian-mandatory.
时候/时间 (chronos, 3:8)	No gap. Some risk that “a day as a thousand years” could be misheard through a cyclical-time lens (each “day” as a repeating cosmic unit) rather than as a statement of God’s transcendence over human time-reckoning altogether.	Brief clarifying note sufficient; Low risk.

1.7 Divine Nature and Escaping Corruption (2 Peter 1:3-4; 2:12, 19)

Available Mandarin Term(s)	Weakness	Recommended Strategy
得与神的性情有分 (partakers of the divine nature, θεία φύσις)	The single highest-risk phrase in the letter (on par with 成圣 in the Romans baseline). Two independent, well-established Chinese religious frameworks compete for this semantic space: (1) Daoist internal-alchemy “cultivating to become an immortal” (修炼成仙) — an achieved ontological transformation through esoteric technique; (2) Buddhist innate Buddha-nature (佛性) — an already-present potential awaiting awakening through meditative practice. Neither framework matches Peter’s meaning.	No single existing Mandarin compound is safe without extensive fencing. Use the descriptive circumlocution 得与神的性情有分 (already adopted in the term registry) rather than any noun-phrase resembling 神性 or 佛性-adjacent vocabulary. Mandatory theologian review at every occurrence (1:4); teaching note must state explicitly: this is a gift of grace received through faith in Christ’s promises, producing moral transformation and escape from corruption — never an innate potential unlocked by technique, and never an ontological merger dissolving the Creator-creature distinction.
败坏 (corruption, φθορά)	Some risk of narrowing toward ritual impurity (不洁) concerns in folk religion, which are addressed by purification rites rather than moral transformation.	Retain 败坏; brief clarifying note that this is moral ruin remedied by participation in the divine nature through Christ, not ritual uncleanness remedied by rite.
救主 (Savior, σωτήρ)	Risk of assimilation to popular Chinese rescuer-deities, especially Guanyin (救苦救难观世音菩萨), petitioned for present-life relief from suffering through devotional practice, and available to be re-petitioned indefinitely.	Retain 救主 (established, no substitute); teaching note distinguishing Christ’s unique, once-for-all salvation from sin and eschatological judgment from a repeatable devotional-relief relationship with a compassionate rescuer-figure.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no adequate existing Mandarin term; requires coined compound or circumlocution)

These concepts have no ready-made Mandarin equivalent and require the descriptive/compound strategies already reflected in the core glossary:

• Partakers of the divine nature (θείας φύσεως κοινωνοί) — no existing noun-phrase is safe; resolved via the circumlocution 得与神的性情有分 rather than any single noun.
• Elements of creation (στοιχεῖα, cosmic sense) — no term exists that is not already claimed by the Five Elements (五行) cosmology; resolved via the descriptive 有形质的（万物）rather than a borrowed cosmological noun.
• Prophetic word as “more sure” (προφητικὸς λόγος + βεβαιότερον) — no single Mandarin noun captures the comparative certainty claim without risking the misreading that eyewitness testimony was previously uncertain; resolved via a full clause 先知的话／更确的预言 with an explicit disambiguating note.
• Entrance into the eternal kingdom (εἴσοδος εἰς τὴν αἰώνιον βασιλείαν, 1:11) — no single noun for “entrance-gift” exists distinct from a purchased ticket or an earned reward; resolved via the descriptive phrase 进入永远的国的门路.

2.2 Crowded Semantic Neighborhoods (multiple existing terms, each carrying incompatible doctrinal baggage; require fencing rather than invention)

These concepts have too many available Mandarin candidates, each already claimed by a specific non-Christian framework, requiring the translator to fence one term and permanently forbid the others:

Semantic Neighborhood	Competing Claimants	Fenced Choice	Forbidden Alternatives
Authoritative sacred text	经, 圣经, 经典, 圣典	经/圣经 (with mandatory disambiguating note)	Unqualified 经 in doctrinal contexts
Future divine/savior-figure descent	降临, 下生, 应化, 化身, 下凡	降临 (with mandatory note)	下生 (explicit Maitreya-descent phrase), 应化/化身/下凡 (repeatable manifestation)
Underworld/place of confinement for the wicked	地狱, 阴间, 十八层地狱	地狱 (with mandatory note)	Any phrase implying tiered karmic punishment with a ritual-release exit
Moral excellence/character growth	德行, 品德, 美德, 修身, 修养	德行 (with mandatory note anchoring to grace)	Framing that presents 德行 as self-generated (修身/修养 language)
Innate/achieved participation in the divine	神性, 佛性, 仙, 得道, 得与神的性情有分	得与神的性情有分 (circumlocution only)	神性 (bare noun, invites pantheistic reading), 佛性 (Buddha-nature), 得道/成仙 (Daoist immortal-attainment)
Reverent devotion	敬虔, 虔诚, 孝敬	敬虔 (anchored to the true God)	虔诚 (already baseline-rejected for faith; equally risky here), 孝敬 (filial/ancestral devotion)
Relational vs. practical knowing	认识, 知识, 悟, 灵知	认识 (relational) / 知识 (practical) — permanently distinct	悟 (Chan sudden-enlightenment insight), any single collapsed term
Master-teacher figure	师傅, 宗师, 大师, 老师	假师傅 for false teachers specifically (with note)	Framing that suggests craft/lineage failure rather than doctrinal fraud
Cyclical vs. linear time/history	主的日子, 劫, 治乱循环	主的日子 (with mandatory linear-history note)	Any phrase borrowing 劫-cycle or dynastic-cycle vocabulary
Rescuer/savior figure	救主, 救世主, 观世音/救苦救难观世音	救主 (with note)	Framing that presents Christ as one repeatable rescuer-figure among several devotional options

Pattern observed: Nearly every Critical-tier term in 2 Peter sits in a crowded neighborhood (too many existing candidates, each doctrinally compromised) rather than a missing-vocabulary gap. This differs from some other NT books where entirely novel concepts require invented compounds. The 2 Peter-specific translation risk is therefore concentrated in fencing discipline — consistently choosing and defending one term against several tempting, already-fluent alternatives — rather than in neologism quality. Phase 2 QA should weight validation checks accordingly: the primary failure mode to guard against is silent substitution of a fenced term with a more “natural-sounding” crowded-neighborhood alternative, not the invention of an awkward new compound.

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3. Transliteration vs. Paraphrase Decisions

Term/Name	Decision	Rationale
Peter (author)	Transliterate: 彼得 (Bǐdé)	Established CUV form; low risk.
Jesus / Christ / Lord	Transliterate/reuse baseline exactly: 耶稣 / 基督 / 主	Established CUV forms; never re-derive.
Noah, Lot, Balaam, Sodom, Gomorrah	Transliterate: 挪亚, 罗得, 巴兰, 所多玛, 蛾摩拉	Standard CUV proper-noun transliterations; low doctrinal risk, minimal cultural echo (e.g., 挪亚 vs. the unrelated Yu-the-Great flood myth 大禹治水) noted but not requiring term change.
Tartarus (ταρταρόω)	Paraphrase, not transliterate: 地狱, never a transliterated “他耳他汝” or similar	A transliteration would be theologically opaque to readers; the functional paraphrase 地狱 is far more comprehensible but requires the heaviest disambiguating note in the whole letter (see §1.3, §2.2). Transliteration is rejected because it would produce an unrecognizable neologism with zero communicative value, trading a real (manageable, note-fenced) syncretism risk for total unintelligibility.
Parousia (παρουσία)	Paraphrase: 降临, never transliterate “帕露西亚”	Transliteration would be unintelligible to the target audience and would forfeit the term’s connection to the whole-Bible doctrine of Christ’s return already established across other curricula; the paraphrase is retained under heavy note-fencing (see §1.4) rather than replaced by an opaque transliteration.
Divine nature (θεία φύσις)	Paraphrase only, reject both transliteration and single-noun coinage	No transliteration is possible for a descriptive Greek phrase; a single-noun Mandarin coinage (e.g., a novel two-character compound) was considered and rejected because any new compound using 神 + 性 risks being read as a technical Daoist/Buddhist-adjacent neologism without the interpretive context a full clause provides. The multi-character descriptive clause 得与神的性情有分 is retained specifically because its verbosity forces the “receiving/sharing in” sense into view, resisting a bare ontological-merger reading.
Abba-style Aramaic retention	Not applicable in 2 Peter	2 Peter contains no Aramaic terms of intimacy requiring transliteration (contrast Romans 8:15’s 阿爸); no decision required.
Maitreya-adjacent vocabulary (弥勒, 下生)	Explicitly rejected for any Christian referent	Not a transliteration/paraphrase choice for a biblical term at all, but a standing prohibition: 弥勒 and 下生 must never appear in Christian teaching material about Christ’s return, to avoid even incidental collocation with the loaded Maitreya-descent phrase.
Amen / Hallelujah (if present in doxological closings, e.g. 2 Peter 3:18b)	Transliterate: 阿们 / 哈利路亚	Reuses baseline transliteration standard exactly; no 2 Peter-specific analysis needed.

General principle applied: proper names and closed-class liturgical exclamations are transliterated (established CUV forms carried forward without exception); theologically loaded technical phrases are paraphrased using existing or circumlocuted Mandarin vocabulary, never transliterated, because a transliterated technical term would be doctrinally “safe” but communicatively empty — the Phase 1 mandate favors comprehensibility paired with mandatory disambiguating notes over opacity.

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

Ranked by combined severity (doctrinal centrality × strength of competing syncretism pull), highest first. All items below require mandatory human theologian review at every occurrence per the escalation rules in 12_ai_translation_requirements.md, extended to this curriculum.

1. Divine nature / partakers of the divine nature (1:4) — 得与神的性情有分. Highest risk in the book: sits at the intersection of two major Chinese religious systems (Daoist immortal-cultivation and Buddhist innate Buddha-nature), either of which a reader could default to without a strong note. Directly threatens the Creator-creature distinction, the letter’s most distinctive theological contribution.

2. Parousia / Christ’s return (1:16; 3:4) — 降临. Structurally near-identical in form and cultural function to the Maitreya-descent expectation (弥勒下生) of Chinese Buddhist millenarianism, which has additionally been invoked historically by folk-millenarian and rebel movements — a live cultural memory, not merely an abstract doctrinal parallel.

3. Hell / Tartarus (2:4) — 地狱. The only available Mandarin term is inseparably linked in popular imagination to a tiered, karmic, ritually-escapable underworld (十八层地狱, 超度); the doctrinal content (certain judgment, no release mechanism) is the opposite of the term’s default cultural furniture.

4. The Day of the Lord (3:10) — 主的日子. Vulnerable to assimilation into either of two well-established Chinese cyclical-time frameworks (Buddhist kalpa cycles; Chinese dynastic order-chaos-order historiography), both of which would convert a singular historical climax into a repeating pattern.

5. Scripture / inspiration of Scripture (1:20-21; 3:16) — 经/圣经 and 被圣灵感动. Double risk: 经 alone reads as generic sage-literature; 感动 alone (without the 圣灵 compound) borders on trance-mediumship vocabulary (扶乩, 通灵). Both halves of the doctrine (text and process) sit in crowded neighborhoods simultaneously.

6. Virtue (ἀρετή, 1:5) and Godliness (εὐσέβεια, 1:6-7, 3:11) — 德行 and 敬虔. Together these form the letter’s most Confucian-coded stretch of vocabulary; a translator or reader steeped in Confucian ethical categories could read the entire virtue chain (1:5-7) as a self-cultivation ladder toward sagehood, exactly inverting Peter’s grace-first logic.

7. Beloved Son (1:17) — 我的爱子. Inherits full Critical status from the baseline Sonship-of-Christ entry; risk is compounded in 2 Peter because the Transfiguration scene could be misread through an imperial-legitimation lens (echoing 天子/Mandate-of-Heaven language already forbidden in the baseline) if the divine voice is not carefully framed as declaring eternal, not delegated, sonship.

8. False teacher / 假师傅 (2:1) — Risk that the honorific 师傅 register accidentally elevates rather than condemns the referent, especially for readers whose primary association with the term is a respected Buddhist or Daoist master-teacher.

9. Relational knowledge (ἐπίγνωσις) vs. practical knowledge (γνῶσις) (throughout ch. 1 and 3:18) — 认识 vs. 知识. Risk is not cultural collision but internal collapse: without disciplined fencing across Phase 2 workers, the two terms will be used interchangeably, erasing a distinction Peter draws deliberately and repeatedly.

10. Savior (σωτήρ, 1:1, 1:11; 2:20; 3:2, 3:18) — 救主. Risk of assimilation to the devotional pattern surrounding Guanyin (观世音, “hearer of the world’s cries,” petitioned repeatedly for present relief), which could recast Christ’s once-for-all saving work as one option within an ongoing, repeatable devotional-relief relationship.

11. Patience of God (μακροθυμία, 3:9, 15) — 恒久忍耐. Risk of collapsing into the fatalistic everyday idiom 天意 (“heaven’s intention”), already flagged in the baseline Providence doctrine, especially since 2 Peter 3 explicitly answers scoffers who interpret God’s non-intervention as evidence against his promise — precisely the fatalism the term must resist.

12. New heavens and new earth (3:13) — 新天新地. Lower risk than the above but worth tracking: possible flattening into either secular utopianism (乌托邦) or the Buddhist kalpa-renewal pattern, both of which strip the phrase of its righteousness-indwelt, permanent character.

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5. Chapter-by-Chapter Coverage Confirmation

• 2 Peter 1 (salutation through Transfiguration testimony and inspiration of Scripture, vv. 1-21): Full coverage — contains the highest concentration of new/high-risk terms in the letter (divine nature, virtue chain, beloved Son, parousia preview, prophetic word, inspiration). All addressed above.
• 2 Peter 2 (false teachers and their judgment, vv. 1-22): Full coverage — false teacher, heresy, δεσπότης, Tartarus, judgment, freedom/slavery reversal, OT judgment examples (flood, Sodom, Balaam). All addressed above.
• 2 Peter 3 (the Day of the Lord, scoffers, God’s patience, new creation, closing exhortation, vv. 1-18): Full coverage — scoffers, patience of God, Day of the Lord, elements/creation, new heavens and new earth, closing grow-in-grace/knowledge exhortation, twist-Scripture warning. All addressed above.

No chapter or sub-section of 2 Peter is silently omitted; every section above either contributes analysis directly or is confirmed here as fully reviewed within the doctrine matrix in Section 1.

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This analysis extends, and must be read alongside, the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. It must be merged into an updated doctrine_risk_registry.json for 2 Peter (Phase 1 Step 9) before Phase 2 segment translation begins, per the enforcement procedure in 12_ai_translation_requirements.md.