Linguistic Gap Analysis
Linguistic Gap Analysis — Titus (English–Polish)
Purpose
This document executes Phase 1 Step 8 for the Titus curriculum. It builds directly on analysis/07_semantic_analysis.md, analysis/08_core_glossary.md, and assets/bible_term_registry.json, and it must remain fully consistent with the baseline Romans translation_memory.json / bible_term_registry.json, which remains the language authority for every term Titus shares with Romans. Its purpose is to name, in one place, where Polish vocabulary is missing, where it is crowded by competing cultural/devotional referents that must be fenced off, where transliteration is preferable to paraphrase (and vice versa), and to rank the letter’s highest-risk translation ambiguities for Phase 2 routing.
Coverage is full-book (Titus 1–3), with the core passage (2:11–3:8) treated as the theological anchor rather than the scope boundary.
1. Doctrine Vocabulary Matrix
For each of the seven curriculum doctrines: the Polish terms available, their weaknesses, and the recommended handling strategy.
1.1 Grace That Trains for Godly Living
| Doctrine element | Available Polish term(s) | Weakness | Recommended strategy |
|---|---|---|---|
| grace (χάρις) | łaska (baseline, reused) | Catholic catechesis frames łaska as infused/increased via sacrament and merit | Reuse baseline exactly; in 2:11–12 stress grace as personified agent (“łaska… wychowuje nas”) acting prior to and apart from merit |
| trains/disciplines (παιδεύουσα) | wychowuje | ”Wychowuje” (from wychowanie, “upbringing/formation”) is accurate but risks reading as generic pedagogy detached from grace as source; “karci” wrongly narrows to punitive discipline | Use wychowuje; anchor every occurrence to “łaska” as grammatical subject so the formative action is never detached from its source |
| trains to sensibility (σωφρονίζωσιν, 2:4) | kształtować w rozsądku / uczyć rozwagi | No single Polish verb carries σωφρονίζω’s causative “make sound-minded” sense; periphrasis required | Use a periphrastic verb phrase consistently across 2:4 and cross-reference to 2:12’s wychowuje so Polish readers see the parallel training pattern |
| self-controlled / sound-minded (σώφρων word-family) | rozsądny / z rozwagą | Polish lacks a single root that spans adjective, adverb, and verb forms as Greek σώφρων does; risk of the recurring theme becoming invisible if translators vary vocabulary | Fence and fix: mandate one Polish root (rozsąd-) for every occurrence (1:8; 2:2, 2:5, 2:6, 2:12) so the thematic thread is traceable |
| godliness (εὐσέβεια) | pobożność / pobożnie | Popular usage narrows “pobożność” to external religious observance (Mass attendance, devotions, feast-day piety) | Explicitly tie every occurrence back to 2:11’s grace as source; teaching note required distinguishing inward-and-outward character from ritual observance alone |
| self-mastery (ἐγκρατής) | opanowany / powściągliwy | Adequate, low risk; supporting term only | Use as recorded; no fencing required beyond consistency with σώφρων family |
| worldly desires (κοσμικαὶ ἐπιθυμίαι) | światowe pożądliwości | Adequate; low risk | Use as recorded |
1.2 Qualifications for Elders
| Doctrine element | Available Polish term(s) | Weakness | Recommended strategy |
|---|---|---|---|
| elder (πρεσβύτερος) | starszy | Collides with (a) clerical “prezbiter” and (b) the age-adjective “starszy/starsi” used of older men/women in 2:2–3 | Use starszy for the office but require a teaching note distinguishing it from “prezbiter” and disambiguating it from the age-sense at every co-occurrence within the same chapter |
| overseer (ἐπίσκοπος) | biskup | Critical collision: contemporary “biskup” denotes a singular, hierarchically-ordained diocesan office in apostolic succession — categorically different from Titus 1’s plural, local, congregation-level shepherd used as a synonym for πρεσβύτερος | Retain “biskup” as the established Bible-translation gloss (consistency with existing Polish Bible tradition), but attach a mandatory translator/teaching note at every occurrence in 1:5–7 stating that Titus uses ἐπίσκοπος and πρεσβύτερος interchangeably for one local office. “Nadzorca” is available as a disambiguating gloss in teaching material only, not as the primary running-text rendering |
| husband of one wife (μιᾶς γυναικὸς ἀνήρ) | mąż jednej żony | Literal Polish rendering is available and accurate; the ambiguity is exegetical (monogamy/fidelity/no remarriage), not lexical | Render literally; do not resolve the interpretive question in translation — flag for teaching material to present the range |
| blameless (ἀνέγκλητος) | nienaganny | Adequate; risk is catechetical (reputation-based standard vs. sinless-perfection standard) | Use as recorded with brief clarifying note |
| holding fast to the trustworthy word (ἀντεχόμενος τοῦ πιστοῦ λόγου) | trzymający się wiernego słowa (zgodnego z nauką) | No single Polish word; periphrasis needed | Use full periphrastic phrase; tie explicitly to “zdrowa nauka” (Sound Doctrine doctrine) |
| devout (ὅσιος) | świątobliwy / pobożny | Risk of collapsing into the same Polish word family as ἅγιος (“święty”), erasing the distinct Greek root | Use “świątobliwy” preferentially over “pobożny” here specifically to keep visual/lexical distance from “święty” |
1.3 Sound Doctrine and Good Works
| Doctrine element | Available Polish term(s) | Weakness | Recommended strategy |
|---|---|---|---|
| sound doctrine (ὑγιαίνουσα διδασκαλία) | zdrowa nauka | Lexically uncontroversial across Catholic and Protestant Polish Bible traditions; the risk is entirely catechetical | Teaching note required: “zdrowa nauka” = apostolic gospel content, not a synonym for institutional Magisterial teaching authority as its ultimate source |
| good works (καλὰ ἔργα) | dobre czyny / dobre uczynki | High collision risk: “dobre uczynki” is deeply embedded in the Catholic merit/indulgence framework (Treasury of Merit, works of mercy counted toward temporal punishment) | Every occurrence must carry the double emphasis: works are the necessary fruit of grace (2:11–14; 3:8), never its cause (3:5 explicitly denies this). Recommend a standing cross-reference note linking every 1:16/2:7/2:14/3:1/3:8/3:14 occurrence back to 3:5 |
| adorn the doctrine (κοσμῶσιν τὴν διδασκαλίαν) | przyozdabiać naukę | Adequate; risk is conceptual (works as ornament vs. works as replacement for doctrine) | Teaching note: conduct commends, never substitutes for, doctrine |
| commandments of men (ἐντολαὶ ἀνθρώπων) | przykazania ludzkie | Adequate; parallels baseline “obedience_of_faith” caution | Use as recorded, cross-reference baseline note on church precepts vs. faith-obedience |
| conscience (συνείδησις) | sumienie | Poland’s strong sacramental-confession culture (rachunek sumienia) risks importing a ritual-examination framework onto a text about an inherently defiled unbelieving mind | Teaching note distinguishing 1:15’s point (a corrupted mind defiles perception itself) from the mechanics of confession practice |
1.4 Salvation by Grace not Works
| Doctrine element | Available Polish term(s) | Weakness | Recommended strategy |
|---|---|---|---|
| not by works of righteousness (οὐκ ἐξ ἔργων…) | nie z uczynków sprawiedliwości, które my sami uczyniliśmy | Polish grammar supports a strong negation; risk is theological softening in paraphrase, not lexical gap | Preserve the full “nie… lecz…” (not…but…) construction without qualification; no partial-causality reading permitted |
| mercy (ἔλεος) | miłosierdzie | Critical collision: Poland’s Divine Mercy devotion (St. Faustina, Łagiewniki, Divine Mercy Sunday) is a nationally dominant devotional referent | Teaching note mandatory: God’s own disposition of mercy — not the chaplet, novena, image veneration, or any devotional program — is the operative basis of salvation named in 3:5 |
| washing (λουτρόν) | obmycie / kąpiel | Critical collision with baptismal-regeneration sacramental theology (CCC §1213–1274, ex opere operato) | Do not resolve the sacramental question dogmatically; keep “obmycie” grammatically and conceptually bound to “odnowienie przez Ducha Świętego” in the same clause so ritual-alone readings are structurally discouraged |
| justification (δικαιωθέντες) | usprawiedliwieni | Reused exactly from baseline; risk already documented (Trent vs. forensic declaration) | Preserve forensic, completed-action sense; sequence explicitly after the grace-not-works denial of 3:5 |
1.5 Regeneration by the Holy Spirit
| Doctrine element | Available Polish term(s) | Weakness | Recommended strategy |
|---|---|---|---|
| regeneration (παλιγγενεσία) | odrodzenie | Critical collision: identical Polish word is standard secular vocabulary for national/cultural “rebirth” (odrodzenie narodowe) and for the historical-artistic epoch “Odrodzenie” (the Renaissance) | Mandatory teaching note at every occurrence distinguishing the Spirit’s specific, personal, monergistic saving act from any national, cultural, or generalized moral-renewal sense |
| renewal (ἀνακαίνωσις) | odnowienie | Related to but distinct from baseline “uświęcenie” (sanctification); risk of flattening the two into one concept | Teach regeneration (inaugurating, once-for-all) and renewal (ongoing) as overlapping but distinct; renewal ≠ sanctification exactly, ≠ regeneration exactly |
| poured out (ἐξέχεεν) | wylał | Adequate; low risk | Preserve Pentecost echo (Acts 2:17) in teaching notes where relevant |
| Holy Spirit as agent | Duch Święty | Reused exactly from baseline; standard | No fencing needed beyond standard Trinitarian care |
1.6 Submission to Authority
| Doctrine element | Available Polish term(s) | Weakness | Recommended strategy |
|---|---|---|---|
| submit / be subject to (ὑποτάσσεσθαι) | być poddanym / poddawać się | Lexically adequate; the risk is entirely pastoral-historical: Poland’s own Catholic-linked tradition of principled civil resistance (Wyszyński, Solidarność) creates a live tension with any reading of 3:1 as unconditional political quietism | Teaching note at 3:1 distinguishing ordinary civic submission from an absolute, conscience-overriding obedience claim |
| obey rulers (πειθαρχεῖν) | być posłusznym / słuchać (władzy) | Same caution as above | Reinforce, do not duplicate, the ὑποτάσσεσθαι note |
| wives submit (2:5) | poddane własnym mężom | Adequate lexically; risk is presenting submission in isolation from the household-code’s mutual-love/self-giving context | Present alongside broader NT household-code framing, not as an isolated command |
| slaves submit (2:9) | słudzy…poddawać się własnym panom | No institution of slavery in contemporary Poland; risk of either dismissing the passage as irrelevant or over-literally transferring it to modern employment | Teach the underlying principle (integrity and submission within legitimate social/vocational structures) explicitly, marking the historical distance |
1.7 Avoiding Divisive Controversies
| Doctrine element | Available Polish term(s) | Weakness | Recommended strategy |
|---|---|---|---|
| foolish controversies (μωραὶ ζητήσεις) | głupie spory / głupie dociekania | Adequate; risk is over-application (avoiding all doctrinal precision) | Teaching note: call to avoid unproductive disputation, not license to avoid theological rigor generally, especially relevant given Poland’s strong catechetical/apologetic traditions |
| a divisive/factious person (αἱρετικὸς ἄνθρωπος) | człowiek wywołujący podziały / człowiek sekciarski | Critical collision: the etymologically obvious cognate “heretyk” carries the full anachronistic weight of Reformation/Counter-Reformation prosecution history | Mandatory prohibition: never render as “heretyk”; use only the descriptive periphrasis |
| admonition (νουθεσία) | upomnienie | Risk of flattening into the same Polish term used for παρακαλέω (“napominać,” 2:15), erasing a real Greek-root distinction | Reserve “upomnienie” for νουθεσία and “napominać” for παρακαλέω consistently |
| circumcision party (περιτομή) | stronnictwo obrzezania | Adequate; historical-sensitivity note needed given Poland’s Jewish-Christian history | Handle with same care baseline applies to Jewish-Gentile unity themes |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no adequate single Polish term exists; periphrasis required)
| Concept | Greek | Gap | Recommended handling |
|---|---|---|---|
| σωφρονίζωσιν (causative “make sound-minded”) | 2:4 | No single Polish causative verb | Periphrastic verb phrase, fixed wording |
| ἀντεχόμενος τοῦ πιστοῦ λόγου | 1:9 | No compact Polish equivalent for “holding fast to” + “trustworthy word as taught” | Fixed periphrastic phrase, cross-referenced to “zdrowa nauka” |
| τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (Granville Sharp) | 2:13 | Polish grammar does not have an equivalent single-article construction that unambiguously forces one-referent reading the way Greek does | Fixed rendering + mandatory translator note explaining the grammar (see §4 below) |
| λαὸν περιούσιον | 2:14 | No natural single Polish noun for “people for [his] own possession” | Periphrastic “lud [Bogu] na własność”; must not shorten to a term that could sound like ethnic/national possession |
| ἱεροπρεπής | 2:3 | No Polish adjective capturing “befitting sacred/priestly matters” without accidentally implying an office | Descriptive rendering (“poważny/pełen godności”) with explicit no-priestly-office note |
| πίστιν πᾶσαν ἐνδεικνυμένους ἀγαθήν (conduct-sense πίστις) | 2:10 | Polish “wiara” instinctively reads as saving faith; no separate lexeme for the conduct-sense | Render as “okazujący wszelką dobrą wierność” (“wierność,” not “wiara”) to visually and lexically separate the two senses |
2.2 Crowded Semantic Neighborhoods Requiring Fencing
These are cases where Polish vocabulary is not missing but is already occupied by a strong competing referent that must be explicitly fenced off from the Titus sense.
| Polish term | Competing occupant of the semantic space | Fencing strategy |
|---|---|---|
| biskup (ἐπίσκοπος) | Diocesan bishop in apostolic succession — singular, hierarchical, sacramentally ordained | Mandatory note at 1:5–7: Titus uses this word for a plural, local, congregational shepherd synonymous with “starszy” |
| miłosierdzie (ἔλεος) | Divine Mercy devotion (Faustina Kowalska, Łagiewniki, Divine Mercy Sunday) | Note at 3:5: God’s own disposition, not a devotional program, is the operative basis |
| obmycie/kąpiel (λουτρόν) | Baptismal sacrament, ex opere operato theology | Keep grammatically bound to “odnowienie przez Ducha Świętego”; do not isolate the ritual clause |
| odrodzenie (παλιγγενεσία) | National/cultural rebirth (“odrodzenie narodowe”); the historical epoch “Odrodzenie” (Renaissance) | Note at 3:5: personal, Spirit-wrought, individual new birth, not collective/cultural renewal |
| objawienie/objawiła się (ἐπιφάνεια/ἐπεφάνη) | The liturgical feast “Objawienie Pańskie” (Epiphany, a Polish public holiday, associated with the Magi); the book “Objawienie” (Apocalypse/Revelation) | Note at every occurrence (2:11, 2:13, 3:4): this is the inclusio motif of grace breaking into history and Christ’s promised return, not the nativity/magi scene nor apocalyptic imagery |
| heretyk (rejected rendering of αἱρετικὸς ἄνθρωπος) | Full Reformation/Counter-Reformation inquisitorial history | Prohibited; use descriptive periphrasis instead (see §1.7) |
| dobre uczynki (καλὰ ἔργα) | Catholic merit/indulgence framework, Treasury of Merit | Standing dual-emphasis note: fruit, not cause, of salvation |
| powołanie (not directly present in Titus’s core text but relevant to “elder”/ministry framing carried over from baseline) | Priestly/religious vocation (powołanie kapłańskie/zakonne) | Baseline caution remains in force wherever ministry-calling language surfaces in Titus teaching material (e.g., discussing Paul’s or Titus’s ministry) |
| starszy (πρεσβύτερος) | Ordinary Polish “elder/older person”; clerical “prezbiter” | Disambiguate office-sense from age-sense (2:2–3) and from Catholic clerical terminology in the same teaching unit |
| sumienie (συνείδησις) | Sacramental confession culture (rachunek sumienia) | Note distinguishing the text’s point (a defiled mind, not confession mechanics) |
| pobożność (εὐσέβεια) | External religious observance (Mass attendance, feast-day devotion) | Tie explicitly to 2:11’s grace as the term’s source, every occurrence |
| świątobliwy vs. pobożny (ὅσιος vs. εὐσέβεια/ἅγιος) | Overlap risk with “święty” (ἅγιος) and with “pobożność” (εὐσέβεια) | Reserve “świątobliwy” specifically for ὅσιος (1:8) to keep three related but distinct Greek roots visually distinguishable in Polish |
3. Transliteration vs. Paraphrase Decisions
| Item | Decision | Rationale |
|---|---|---|
| Zbawiciel (σωτήρ) | Translate, do not transliterate | Established Polish Bible-translation vocabulary; no transliteration tradition exists or is needed. Functions as Titus’s dominant Christological title (parallel weight to baseline “Pan”) |
| Personal/place names (Tytus, Kreta, Zenas, Apollos, Artemas, Tychikos, Nikopolis) | Transliterate using established Polish Bible-translation forms | Standard practice; no doctrinal content carried by the sound-form itself. Note: “Tychikos” and “Nikopolis” retain the -os/-is Greek-derived spelling per Polish Bible convention rather than being fully Polonized |
| Abba (carried over from Romans baseline; not present in Titus but relevant for cross-document consistency) | Transliterate, paired with “Ojcze” | Baseline precedent; not triggered within Titus itself but must remain consistent if cross-referenced |
| αἱρετικὸς ἄνθρωπος | Paraphrase, explicitly reject transliteration/cognate (“heretyk”) | The Greek-derived cognate imports thirteen centuries of post-apostolic doctrinal-conflict history the Koine text does not intend; descriptive paraphrase is required to preserve the original, narrower sense |
| ἐπίσκοπος | Translate (biskup) rather than transliterate a neutral-sounding alternative (e.g., a loanword) | Established Bible-translation tradition already uses “biskup” across Polish translations; introducing a novel transliteration would break cross-translation consistency and create its own confusion. The collision is instead managed through mandatory teaching notes, not through translation-form innovation |
| παλιγγενεσία | Translate (odrodzenie), not transliterate | No Polish transliteration tradition exists for this term (unlike, e.g., “Ewangelia” from εὐαγγέλιον); the existing Polish word, despite its secular collision risk, is the only viable candidate and is used across Polish Bible traditions |
| ἐπιφάνεια | Translate (objawienie/objawiła się), not transliterate | No transliteration precedent (contrast with genuinely transliterated technical terms like “Mesjasz”); collision is managed via teaching notes rather than by coining a new form |
| μιᾶς γυναικὸς ἀνήρ | Paraphrase literally, resist interpretive gloss-translation | Literal rendering (“mąż jednej żony”) preserves the genuine exegetical ambiguity for teaching material to address, rather than a translation choice silently resolving a live interpretive debate |
| λαὸν περιούσιον | Paraphrase (“lud [Bogu] na własność”), no single-word transliteration or coinage available | Echoes Exodus 19:5 LXX; Polish Old Testament tradition already supplies the periphrastic pattern, so no new coinage is needed |
General principle applied: transliteration is reserved for (a) proper names, and (b) terms where an established Polish Bible-translation transliteration tradition already exists (e.g., Mesjasz, Amen, Alleluja per baseline). No new transliterations are introduced for Titus; every doctrinally loaded term either reuses an existing Polish word (with fencing notes where needed) or is rendered by fixed periphrasis.
4. Ranked List of Highest-Risk Ambiguities in Titus
Ranked by combined doctrinal weight and cultural-collision severity. All items ranked Critical or High require human theologian review per the doctrine risk registry conventions; routing recommendations are given.
| Rank | Ambiguity | Passage | Risk | Why it ranks here | Routing |
|---|---|---|---|---|---|
| 1 | λουτρόν παλιγγενεσίας — is regeneration effected by ritual washing itself, or by the Spirit’s accompanying work named in the same clause? | 3:5 | Critical | Direct collision with ex opere operato sacramental theology in the majority religious tradition of the destination culture; mishandling this ambiguity alters the doctrine of regeneration itself | Human theologian |
| 2 | Granville Sharp construction: one Person (Jesus Christ) named as both “great God” and “Savior,” vs. a split-referent reading naming two persons | 2:13 | Critical | Primary deity-of-Christ proof text in the letter; Polish lacks a grammatical device to force the single-referent reading the way Koine Greek’s shared article does | Human theologian |
| 3 | ἔλεος (mercy) as the operative basis of salvation vs. mercy accessed/channeled through a specific devotional program | 3:5 | Critical | Poland’s Divine Mercy devotion is a nationally dominant, emotionally significant devotional referent; the text’s point is God’s own disposition, prior to and apart from any devotional practice | Human theologian |
| 4 | ἐπίσκοπος rendered “biskup” — synonym for πρεσβύτερος (local office) vs. the reader’s default sense of a singular diocesan bishop | 1:5-7 | Critical | Single highest-frequency ecclesiological collision in the letter; affects how the entire elder-qualification passage is read within a hierarchical-church culture | Human theologian |
| 5 | καλὰ ἔργα as necessary fruit vs. as (mis-heard) partial cause of salvation | 1:16; 2:7,14; 3:1,8,14 | Critical | The letter’s most repeated phrase; runs directly against 3:5’s explicit denial that works save, in a culture where “dobre uczynki” carries strong merit-framework associations | Human theologian |
| 6 | αἱρετικὸς ἄνθρωπος — a divisive/factious person vs. the anachronistic “heretyk” | 3:10 | Critical | A single wrong lexical choice imports centuries of post-apostolic doctrinal-conflict history not present in the Koine sense | Human theologian |
| 7 | παλιγγενεσία (regeneration) — personal Spirit-wrought new birth vs. secular “odrodzenie” (national/cultural rebirth, or the Renaissance) | 3:5 | Critical | Identical Polish word serves both senses; without a note the doctrinal claim can be silently read as generic renewal | Human theologian |
| 8 | οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ…ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος — full-strength negation vs. softened partial-causality reading | 3:5 | Critical | Grammatically clear in Greek and translatable clearly in Polish, but the surrounding catechetical instinct toward merit-cooperation creates strong pressure to soften in paraphrase/teaching | Human theologian |
| 9 | ὑποτάσσεσθαι toward civil rulers — ordinary civic submission vs. unconditional political quietism | 3:1 | High | Collides with Poland’s own principled-resistance historical memory (Wyszyński, Solidarność); mishandling risks either encouraging uncritical submission to illegitimate authority or undermining the text’s actual civic instruction | Human theologian |
| 10 | ἐπιφάνεια/ἐπεφάνη — the grace/glory “appearing” inclusio vs. the liturgical feast “Objawienie Pańskie” or the book “Objawienie” | 2:11, 2:13, 3:4 | High | Risk of narrowing a structurally important letter-wide motif to an unrelated cultural/liturgical association | Human theologian |
| 11 | πίστις sense-shift: saving faith (1:1,4,13; 3:15) vs. demonstrated conduct-fidelity (2:10) | throughout; esp. 2:10 | High | Same Polish word “wiara”/“wierność” family risks importing saving-faith theology into a workplace-ethics statement, or vice versa flattening saving faith into mere reliability | Human theologian |
| 12 | μιᾶς γυναικὸς ἀνήρ — genuine exegetical range (monogamy / marital fidelity / no remarriage) that a translation choice could silently foreclose | 1:6 | High | Literal rendering preserves the range, but teaching material must not quietly resolve it in one direction | Native speaker + theologian for teaching notes |
| 13 | τέκνα πιστά — “believing” vs. “faithful/obedient” children | 1:6 | Medium | Genuine lexical ambiguity in the Greek itself, not primarily a Polish-culture collision; still needs a consistent, disclosed choice | Native speaker |
| 14 | ὅσιος vs. ἅγιος vs. ἁγνός — three related-but-distinct holiness/purity roots risking flattening into one Polish word family | 1:8; 2:5 | Medium | Manageable through consistent, distinct lexical choices (świątobliwy / święty / czysty) rather than a doctrinal collision per se | Native speaker |
| 15 | δοῦλος θεοῦ / δοῦλοι…δεσπόταις — “slave” softened to “sługa” (servant) | 1:1; 2:9 | Medium | Established Polish Bible-translation convention already softens this; flagged for awareness rather than as an open translation decision | Native speaker |
5. Summary and Handoff Notes
- Highest concentration of risk falls in Titus 3:1–8 — the core passage itself — where regeneration, mercy, washing, works-exclusion, and civil submission all cluster within eight verses. Phase 2 segment processing of this passage should assume full human theologian review by default rather than relying on automated risk flagging alone.
- No wholly missing vocabulary blocks translation of any doctrine in this letter; every gap identified in §2.1 is addressable by periphrasis using existing Polish theological vocabulary.
- The dominant risk pattern in Titus, distinct from Romans, is not absent vocabulary but occupied vocabulary: Polish already has strong, specific, devotionally-loaded referents for biskup, miłosierdzie, obmycie, odrodzenie, and objawienie that must be explicitly fenced from Titus’s sense in every occurrence, not merely glossed once.
- All new terms proposed in
analysis/08_core_glossary.mdPart B and confirmed inassets/bible_term_registry.jsonshould be formally incorporated into an updatedtranslation_memory.json(version increment) before Phase 2 segment translation of Titus begins, per the baseline’s Translation Memory Load and Enforcement Instructions.
This analysis extends, and must remain consistent with, the baseline Romans Language Package and the Titus-specific artifacts already produced in Phase 1 (07 semantic analysis, 08 core glossary, and the Titus additions to bible_term_registry.json). It feeds directly into Phase 1 Step 9 (doctrine risk registry update) and the Phase 2 AI translation requirements update for Titus.