Linguistic Gap Analysis — Titus (English → Portuguese)

1. Scope and Method

This analysis covers the entire book of Titus, chapters 1–3, with the core passage (Titus 2:11–3:8, “Grace That Trains for Godly Living” through “Regeneration by the Holy Spirit”) as the theological anchor rather than the boundary of review. Every chapter is checked for load-bearing terms; where a chapter introduces no new terminology beyond what the baseline Romans Language Package already governs, that is stated explicitly rather than left as a silent gap (see §6).

This document works from the Titus-specific term inventory already established in analysis/08_core_glossary.md and assets/bible_term_registry.json, and from the baseline Romans translation_memory.json/bible_term_registry.json. Its purpose is narrower and more diagnostic than the glossary: to identify (a) doctrine-by-doctrine vocabulary adequacy and weakness, (b) genuine vocabulary gaps versus semantically crowded fields requiring deliberate fencing, (c) transliteration-versus-paraphrase decisions and their rationale, and (d) a ranked list of the letter’s highest-risk ambiguities for Phase 2 prioritization. All Portuguese renderings below are identical to those already recorded in the Titus registry and, where applicable, the baseline; no new decisions are introduced here that contradict prior artifacts.

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2. Doctrine Vocabulary Matrix

2.1 Doctrines Specific to the Titus Curriculum

Doctrine	Available Portuguese Terms	Weaknesses in Available Terms	Recommended Strategy
Grace That Trains for Godly Living (Titus 2:11-12)	graça (REUSE); piedade (NEW, εὐσέβεια); manifestou/apareceu (NEW, ἐπεφάνη)	“Graça” alone in popular Brazilian usage can drift toward a static, once-received status (“estar na graça”) rather than the paideutic, disciplining force Titus 2:12 describes (“nos ensina/educa a renunciar…”). “Piedade” is the sharper weakness: its dominant everyday sense is pity/compassion, an almost inverted meaning.	Render παιδεύουσα (training/disciplining) with an active verb of instruction (“nos ensina/educa a…”) rather than a static noun, to preserve grace as an active pedagogical agent, not merely a legal status. Pair “piedade” with the supplemental gloss “vida piedosa e devota a Deus” at first occurrence per lesson unit, as already specified in the Titus registry.
Qualifications for Elders (Titus 1:5-9)	presbíteros (NEW); bispo (NEW); irrepreensível; marido de uma só mulher; filhos crentes; vice/virtue lists	Both anchor terms collide with live, high-frequency Brazilian religious categories: “presbítero” with Catholic sacramental ordination; “bispo” with both the Catholic/Anglican diocesan office and neo-Pentecostal “bispo” titles carrying prosperity-gospel and scandal associations in current Brazilian media discourse. Neither collision is avoidable by lexical substitution — no unclaimed synonym exists.	Retain both terms (they are the correct, established equivalents) but mandate an explicit clarifying teaching note at first occurrence in every lesson: the office is local, plural, character-qualified, and non-sacramental, distinguishing it from both named rival categories. Treat as fencing, not relexicalization.
Sound Doctrine and Good Works (Titus 1:9, 13; 2:1, 7-8, 10; 3:8, 14)	sã doutrina (NEW); boas obras (NEW); reprovados para toda boa obra (NEW); honrem/adornem a doutrina (NEW)	“Sã doutrina” preserves Paul’s medical metaphor well in Portuguese (saúde/são is a live, transparent root), a genuine strength rather than weakness. The principal weakness is on the “obras” side: Portuguese has no single term that separates “works as fruit of grace” from “works as means of merit” — the noun is identical in both uses, so the doctrinal safeguard must be carried entirely by surrounding syntax and teaching notes, not by lexical choice.	Keep “sã doutrina” as the load-bearing consistent term across 1:9, 1:13, 2:1, 2:8. For “boas obras,” always anchor the phrase with an explicit temporal/causal marker in the Portuguese clause (“froto da graça,” “porque fomos salvos,” “não para sermos salvos”) so the fruit-not-root relationship is carried by clause structure since the noun itself cannot carry it.
Salvation by Grace not Works (Titus 3:4-7)	salvação/salvar (REUSE, Critical); graça (REUSE, High); obras — negation (NEW, Critical); misericórdia (NEW); bondade (NEW); amor de Deus para com os homens/benevolência de Deus (NEW, High)	This doctrine is well served by existing Portuguese theological vocabulary — the deeper risk is not term availability but the false cognate φιλανθρωπία→“filantropia,” which secularizes and strips the divine attribute entirely, and the general cultural gravitational pull of Kardecist “evolução espiritual”/merit-across-lifetimes onto any passage discussing works and salvation together.	Never use “filantropia”; always use “amor de Deus para com os homens” or “benevolência de Deus.” Render the 3:5 negation (“não por obras de justiça que nós tivéssemos feito”) as a complete, unqualified clause — no softening particles (“apenas,” “somente”) that would imply partial human contribution.
Regeneration by the Holy Spirit (Titus 3:5)	Espírito Santo (REUSE, Critical); regeneração (NEW, Critical); lavagem/lavar (NEW, Critical); renovação (NEW); derramou (NEW)	This is the single most acute vocabulary gap in the entire curriculum. Portuguese has no term for παλιγγενεσία that both (a) captures the literal “again-birth” sense and (b) avoids overlap with Kardecist reincarnation vocabulary, since the two concepts are lexically adjacent by etymology in a way “ressurreição” and “reencarnação” are not (see §3.2, §5 rank #1).	Use “regeneração” exclusively; never “renascimento” or unqualified “novo nascimento.” Always pair with an explicit single-event, non-repeating qualifier (“uma única vez, no momento em que a pessoa confia em Cristo”) distinguishing it from the Spirit’s ongoing renewing work (ἀνακαίνωσις/“renovação”) in the same verse, and from reincarnation categorically.
Submission to Authority (Titus 2:5, 9; 3:1)	sujeitar-se/submeter-se (NEW, High); governantes e autoridades (NEW, High); obedecer (NEW); senhor minúsculo (NEW)	Portuguese vocabulary for submission is adequate lexically but carries live pastoral risk in application, not translation per se: Brazil’s history of authoritarian rule (1964-1985) and documented domestic-violence and labor-abuse patterns make “sujeitar-se” liable to being taught/received as unconditional. This is a doctrinal-framing gap more than a vocabulary gap.	Retain “sujeitar-se/submeter-se” (correct middle-voice sense: a voluntary posture, not forced subjugation) but require accompanying teaching notes at every occurrence limiting the scope (never sin, cf. Acts 5:29) and addressing the abuse-safeguard question directly rather than leaving it to inference.
Avoiding Divisive Controversies (Titus 3:9-11)	questões tolas; genealogias; contendas acerca da lei; o que causa divisões/o faccioso (NEW, High); admoestação; autocondenado	The principal weakness is not absence of vocabulary but the presence of a dangerously over-precise false equivalent: “herege/herético” is fully available in Portuguese and would appear to a translator as the “obvious” rendering of αἱρετικὸς ἄνθρωπος, yet imports the entire post-Inquisition doctrinal-condemnation category onto what Titus describes as graduated pastoral warning for a quarrelsome individual.	Categorically forbid “herege/herético” for this term (already flagged Critical-adjacent in the registry). Use “o que causa divisões” or “o faccioso,” always in the context of the graduated two-step warning process (3:10), never framed as formal doctrinal excommunication procedure.

2.2 Reused Baseline Doctrines Present in Titus — Cross-Check

Baseline Doctrine	Baseline Term (unchanged)	Titus-Specific Complication
Grace	graça	Titus 2:11’s grace “trains” (παιδεύουσα) — an active, pedagogical sense not foregrounded in the Romans occurrences; ensure the verb phrase, not the noun alone, carries this.
Salvation	salvação/salvar	Titus 3:5 is the letter’s single sharpest anti-works statement, sharper in some respects than any single Romans verse; retain baseline Critical enforcement without dilution.
Justification	justificação/justificado	Titus 3:7 pairs justification tightly with “heir” (κληρονόμος/herdeiro, NEW) — a new textual pairing not present in Romans requiring the adoption doctrine link to be made explicit.
Righteousness	justiça	Titus 3:5’s negated “obras… em justiça” is structurally close to Romans 3:20’s “obras da lei,” reinforcing rather than complicating the baseline term.
Holy Spirit	Espírito Santo	Titus 3:5-6 is this letter’s only occurrence but carries the highest concentration of Critical-risk material (regeneration, washing, outpouring) in a single sentence anywhere in the curriculum.
Election	eleição/eleitos	Titus 1:1’s “fé dos eleitos de Deus” — a compact, front-loaded phrase; less room for contextual disambiguation than Romans 9-11’s extended treatment.
Sanctification (conceptual)	santificação	Only present by conceptual linkage to ἀνακαίνωσις (3:5); no direct lexical occurrence, so the doctrinal bridge must be made explicitly in teaching material, not assumed from the text alone.
Adoption (conceptual)	adoção	Only present by conceptual linkage to κληρονόμος (3:7); same bridging requirement as sanctification above.

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3. Missing Vocabulary vs. Crowded Semantic Neighborhoods

3.1 Genuine Missing Vocabulary (no adequate single existing Portuguese term)

These are cases where Portuguese simply lacks a ready-made lexical item and a compound phrase or paraphrase is structurally necessary — not cases of collision with a rival meaning, but of absent coverage.

Concept	Greek	Gap Description	Resolution Adopted
Full/exact knowledge of the truth	ἐπίγνωσις ἀληθείας	No single Portuguese noun distinguishes “exact/full knowledge” from ordinary “conhecimento.”	Compound phrase: “pleno conhecimento da verdade” (already adopted).
Decisive historical appearing/breaking-in	ἐπεφάνη / ἐφανέρωσεν / ἐπιφάνεια	Portuguese “aparecer/manifestar” covers ordinary appearing but has no term marking a once-for-all, epochal disclosure distinct from a recurring or gradual one.	Verb phrases “manifestou/apareceu,” reinforced with explicit “de uma vez por todas, na história” teaching language where the once-for-all sense is doctrinally load-bearing (2:11, 13).
Elder-qualification vice/virtue clusters	αὐθάδης, ὀργίλος, πάροινος, πλήκτης, αἰσχροκερδής / φιλόξενος, φιλάγαθος, σώφρων, δίκαιος, ὅσιος, ἐγκρατής	No single Portuguese adjective captures several of these compact Greek compounds (e.g., αἰσχροκερδής, “shamefully greedy for gain”); most require a short descriptive phrase.	Multi-word renderings already adopted (“ávido de lucro desonesto,” “amigo do bem,” etc.); acceptable given the checklist genre of the source text.
Trustworthy-saying formula	πιστὸς ὁ λόγος	No fixed liturgical Portuguese formula pre-exists for this Pastoral-Epistles marker (unlike, e.g., “Amém” or “Aleluia”).	Fixed translation “Fiel é esta palavra” adopted for cross-curriculum consistency; functions as a new fixed formula within this Language Package going forward.
Household virtue list (younger women)	φίλανδρος, φιλότεκνος, ἁγνός, οἰκουρός, ἀγαθός	Compact Greek compounds (esp. φίλανδρος, οἰκουρός) have no single-word Portuguese equivalents.	Descriptive phrase list already adopted; acceptable, low incremental risk.

3.2 Crowded Semantic Neighborhoods Requiring Deliberate Fencing

These are the more dangerous cases: an adequate, even standard, Portuguese term exists, but it is already occupied — fully or partially — by a rival meaning active in Brazilian religious culture. Fencing (explicit clarifying notes, syntactic safeguards, or forbidden-alternative rules) is required precisely because simple word choice cannot resolve the collision.

Portuguese Term	Titus Sense Needed	Competing Occupant of the Same Word	Fencing Strategy
regeneração / (rejected: renascimento, novo nascimento)	A single, non-repeating Spirit-wrought inward re-origination at conversion (3:5)	Kardecist Spiritism’s doctrine of a spirit’s repeated re-embodiment across successive lives, colloquially discussed using “renascer”/“novo nascimento” language in popular Brazilian religious speech	Restrict to “regeneração” only; forbid “renascimento” and unqualified “novo nascimento” outright; always attach the “uma única vez” (once-only) qualifier. This is the single highest-priority fencing item in the whole curriculum — see §5 rank #1.
piedade	Reverent devotion to God expressed in godly conduct (εὐσέβεια, 1:1; ὅσιος-adjacent, 1:8)	Everyday Portuguese “piedade” = pity/compassion (“ter piedade de alguém”)	Never use unaccompanied; pair with “vida piedosa e devota a Deus” at first occurrence in every lesson unit.
presbíteros	Local, plural, character-tested congregational elder-overseers (1:5)	Roman Catholic “presbítero,” the standard canonical term for an ordained priest who administers sacraments believed to confer grace	Mandatory clarifying note at first occurrence distinguishing NT congregational office from Catholic sacerdotal ordination; parallel treatment to the baseline’s mandatory note for “santos.”
bispo	The same local office as presbíteros, viewed as overseer function (1:7)	(a) Catholic/Anglican diocesan bishop — a higher, multi-congregation office; (b) Brazilian neo-Pentecostal “bispo” titles, some associated in current public discourse with prosperity-gospel practice and financial scandal	Mandatory clarifying note that this is a local, plural, character-qualified office, not a hierarchical rank and not tied to any particular contemporary movement’s usage of the title.
filantropia (rejected) → amor de Deus para com os homens / benevolência de Deus	God’s saving disposition of love toward humanity (φιλανθρωπία, 3:4)	Modern secular “filantropia” = NGO/charitable-sector activity, entirely de-theologized	Forbid “filantropia” outright for this term; use only the approved compound phrase.
herege/herético (rejected) → o que causa divisões / o faccioso	A persistently quarrelsome person requiring graduated pastoral warning (αἱρετικὸς ἄνθρωπος, 3:10)	The full post-Inquisition Portuguese/Brazilian category of formally condemned doctrinal heresy	Forbid “herege/herético” outright; render only with the approved non-juridical phrase, always in the context of the two-step admonition process.
senhor (minúsculo) vs. Senhor	A human master of household servants (δεσπότης, 2:9)	The baseline’s Critical-risk capitalized “Senhor,” reserved for Christ’s exclusive lordship (Romans 10:9)	Typographic discipline: lower-case “senhor” mandatory for the human referent; flagged as a Phase 2 automated QA rule (capitalization check), not merely a stylistic preference.
reverente / digna de reverência	The demeanor expected of older women (ἱεροπρεπής, 2:3)	Any term implying a literal priestly/clerical function, which would blur the letter’s clear distinction between the qualified male elder-overseer office (1:5-9) and general mature-believer conduct	Avoid any rendering with a root shared with “sacerdote/sacerdotal”; retain “reverente.”
sã doutrina	Teaching that produces spiritual health (ὑγιαίνουσα διδασκαλία)	Kardecism’s own claim to authoritative ongoing “teaching” via psicografia (mediumistic transcription), already flagged Critical-adjacent under the baseline’s inspiration_of_scripture doctrine	No lexical substitution needed (the medical metaphor survives well in Portuguese “são/saúde”), but every occurrence should be available for a contrast note against psicografia per the baseline’s existing framework.
fábulas judaicas, mandamentos de homens; os da circuncisão	A specific first-century legalistic faction and its teachings (1:10, 14)	Risk of an unintended anti-Jewish reading if presented without the “specific faction, not the Jewish people” clarification already required by the baseline’s unity_of_jews_and_gentiles doctrine	Explicit clarifying note required at every occurrence; treat evenhandedly alongside the Catholic-tradition/Kardecist-revelation contrast point already noted in the registry.

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4. Transliteration vs. Paraphrase Decisions

Term	Original	Decision	Chosen Rendering	Rationale
Abba	אַבָּא	Transliterate (retained, per baseline)	Abba (paired with “Pai”)	Not present as a lexical item in Titus itself, but included here for cross-document consistency; baseline precedent governs if it recurs in cross-references.
Amém, Aleluia	Ἀμήν, Ἁλληλουϊά	Transliterate (established convention)	Amém, Aleluia	Standard fixed transliterated forms; no risk.
Savior title	σωτήρ	Established equivalent, NOT transliteration	Salvador	Portuguese already possesses a doctrinally exact term; transliterating (“sotér”) would create unnecessary opacity with no compensating precision gain.
Regeneration	παλιγγενεσία	Paraphrase-resistant, established compound equivalent, NOT transliteration and NOT literal calque	regeneração	A literal calque (“nova-geração”/“outra-vez-nascimento”) would be more transparent to the Greek root but would land even closer to Kardecist “renascimento espírita” language; the existing theological compound “regeneração” is deliberately chosen for its lower collision profile despite being one etymological step removed from the literal “again-birth” sense.
Epiphaneia / epiphany-family terms	ἐπιφάνεια	Explicitly reject transliteration	manifestou / apareceu / manifestação	”Epifania” transliterates cleanly but in Luso-Brazilian Catholic usage names the January 6 liturgical feast of the Magi — an unrelated festival association that would distract from Titus 2:13’s doctrinal claim. Paraphrase with native verbs is required instead.
Trustworthy saying formula	πιστὸς ὁ λόγος	Fixed-phrase paraphrase (not transliteration)	Fiel é esta palavra	No existing Portuguese liturgical formula to transliterate or borrow; a new fixed phrase is coined for this Language Package and must recur identically at every Pastoral Epistle occurrence.
Elder / Overseer office titles	πρεσβύτεροι / ἐπίσκοπος	Established equivalent (not transliteration; not invented neologism)	presbíteros / bispo	Coining a novel non-standard term (e.g., “supervisor da congregação”) to dodge the Catholic/neo-Pentecostal collision was considered and rejected: it would break continuity with the entire Portuguese Bible translation tradition (Almeida and Catholic versions both use these terms) and create a worse problem — an unrecognizable ecclesiological vocabulary — than the collision it avoids. Fencing via teaching notes is preferred over lexical avoidance.
Divisive person	αἱρετικὸς ἄνθρωπος	Reject the “obvious” cognate-adjacent term; use paraphrase	o que causa divisões / o faccioso	”Herege” is available and etymologically related but was rejected as anachronistic and doctrinally distorting (see §3.2); a descriptive paraphrase is required instead of the tempting one-word option.
Philanthropia	φιλανθρωπία	Reject the false cognate; use paraphrase	amor de Deus para com os homens / benevolência de Deus	”Filantropia” is the etymologically transparent cognate but has been fully secularized in modern Portuguese; paraphrase is mandatory.
Godliness	εὐσέβεια	Established equivalent with mandatory supplemental gloss (not paraphrase-only)	piedade (+ “vida piedosa e devota a Deus” on first occurrence)	A pure paraphrase alone (“vida devota a Deus”) was considered as the primary rendering but rejected because it breaks continuity with standard Portuguese Bible usage of “piedade” for εὐσέβεια elsewhere in the NT (1 Timothy, 2 Peter); instead the standard term is retained with a mandatory gloss rather than replaced.

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5. Ranked List of the Letter’s Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality × collision strength with a live, organized rival framework in Brazilian religious culture), highest first.

1. Regeneration (παλιγγενεσία, Titus 3:5) — “regeneração,” never “renascimento”/“novo nascimento.” The single highest-risk ambiguity in this curriculum and arguably in the whole two-book Language Package to date: the Greek’s own literal sense (“again-birth”) sits closer to reincarnation vocabulary than any other biblical term reviewed so far, in the world’s largest Spiritist-influenced population. Absolute enforcement required (Critical).

2. Titus 2:13’s single-referent “our great God and Savior Jesus Christ.” Grammatical/typographic choices in Portuguese (comma placement, capitalization of “Deus” and “Salvador”) could inadvertently split one referent into two figures, softening the deity-of-Christ claim. Requires fixed, tested phrasing carried consistently across all lesson materials (Critical).

3. Titus 3:5’s works-negation (“não por obras de justiça que nós tivéssemos feito, mas segundo a sua misericórdia”). The sharpest anti-works statement in the curriculum; any softening particle (“apenas,” “somente”) would independently please both a Tridentine-merit reading and a Kardecist gradual-merit reading — the two readings the baseline package already treats as parallel threats (Critical).

4. πρεσβύτεροι/ἐπίσκοπος terminology (Titus 1:5-7). Not a translation error risk so much as a certain-to-occur audience miscue: Catholic-background and neo-Pentecostal-background learners will each import a different, incompatible mental model onto the same Portuguese word on first hearing, unless proactively fenced (High).

5. φιλανθρωπία / “filantropia” false-cognate trap (Titus 3:4). High probability of accidental error precisely because the wrong rendering looks so correct; requires an explicit forbidden-term rule, not just a preferred-term recommendation (High).

6. αἱρετικὸς ἄνθρωπος / “herege” anachronism trap (Titus 3:10). Same structural risk profile as #5 — an available, “obvious,” cognate-related word that is doctrinally and historically wrong for this context, with the added complication of Brazil/Portugal’s specific Inquisition history giving the wrong word unusually heavy connotative baggage (High).

7. εὐσέβεια / “piedade” inverted-meaning risk (Titus 1:1; 2:12). Distinct from #5-6 in that the correct word is chosen, but its dominant colloquial sense (pity) is close to opposite of the intended sense (devout godliness), creating silent comprehension failure rather than an overt doctrinal distortion (High).

8. ὑποτάσσομαι / submission framing across three referents (wives 2:5, servants 2:9, citizens 3:1). Lexically sound but doctrinally and pastorally volatile given Brazil’s authoritarian-rule history and contemporary domestic/institutional abuse concerns; risk lies in application-teaching, not the word itself (High).

9. Sonship/adoption/heir conceptual bridge (κληρονόμος, Titus 3:7) without a direct lexical occurrence of υἱοθεσία in Titus. Risk of the adoption doctrine being under-taught in this letter because its anchor term from Romans doesn’t literally recur; must be bridged explicitly by curriculum writers, not assumed (Medium-High interaction effect).

10. δεσπότης / capitalization discipline between “senhor” (human master, 2:9) and “Senhor” (Christ’s exclusive lordship, baseline Critical term). A pure orthographic risk, but one capable of producing a genuine Christological confusion if a proofing pass misses it — recommend an automated capitalization QA rule in Phase 2 (Medium, but mechanically preventable).

11. οἱ ἐκ περιτομῆς / “os da circuncisão” (Titus 1:10) read as ethnic rather than factional. Risk of an unintended antisemitic misreading if the “specific legalistic faction, not the Jewish people” clarification is dropped from any single lesson unit (Medium).

12. μιᾶς γυναικὸς ἄνδρα / “marido de uma só mulher” (Titus 1:6). Genuine, unresolved exegetical ambiguity (no polygamy vs. faithful devotion vs. no remarriage after divorce) intersecting with a genuinely diverse range of marital histories in Brazilian congregations; risk is pastoral application drift more than lexical error (Medium).

13. ἐπιφάνεια-family terms if a translator defaults to “epifania” (Titus 2:13). A plausible, transparent transliteration that would nonetheless collide with the unrelated liturgical feast of the Magi; low probability given the registry’s existing prohibition, but high distraction cost if it occurs (Medium, mechanically preventable per §4).

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6. Chapter-by-Chapter Coverage Confirmation

• Titus 1:1-16 — Fully reviewed. Contributes the majority of new terminology: apostleship/election opening (1:1, REUSE), full knowledge of truth, God who cannot lie, manifested/appeared, the entire elders/overseer qualification cluster (1:5-9), sound doctrine’s first occurrences (1:9, 13), the false-teacher vocabulary cluster, the circumcision party, Jewish myths/commandments of men, and the disqualified-for-good-work counter-term (1:16). No content omitted.
• Titus 2:1-15 — Fully reviewed, including the core passage’s opening half (2:11-15). Contributes godliness’s central occurrence (2:12), the household-code age-and-status terms (older men/women, younger women/men, servants), submission’s first occurrences (2:5, 2:9), the sã doutrina/health-metaphor cluster’s fullest expression (2:1, 2:2, 2:8), the missional “word of God not reviled” motivation (2:5), the master/senhor capitalization issue (2:9), the good-faith/fidelity semantic-range note (2:10), the adorn-the-doctrine term (2:10), and the core passage’s grace-and-training statement (2:11-14) together with the Savior title’s Critical Titus 2:13 occurrence.
• Titus 3:1-15 — Fully reviewed, including the core passage’s closing half (3:1-8). Contributes submission’s civil-authority occurrence (3:1), the philanthropia/kindness/mercy cluster (3:4), the works-negation Critical statement, washing and regeneration (3:5), the Spirit’s outpouring (3:6), the heir/adoption bridge (3:7), the trustworthy-saying formula (3:8), the entire avoiding-divisive-controversies cluster (3:9-11), and the closing grace benediction (3:15). No content omitted.

No chapter of Titus was found to contribute zero new load-bearing terminology; all three chapters are represented in §2-§5 above.

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7. Recommendations for Phase 2 Handoff

1. Load this file alongside analysis/08_core_glossary.md and assets/bible_term_registry.json before any Titus segment translation begins; this analysis explains the why behind fencing rules that Phase 2’s system prompt (12_ai_translation_requirements.md, once updated for Titus) will enforce mechanically.
2. Prioritize automated QA rules for the two mechanically preventable risks identified above: (a) forbidding “renascimento”/“novo nascimento” for παλιγγενεσία, and (b) capitalization discipline for “senhor” vs. “Senhor.”
3. Prioritize human theologian review routing for ranked risks #1-#3 above (regeneration, the 2:13 single-referent construction, and the 3:5 works-negation) ahead of all other Titus content in any parallel Phase 2 batch processing run.
4. Carry forward the “Fiel é esta palavra” fixed formula as a new cross-curriculum consistency rule, parallel to the baseline’s Romans 1:16-17 and Romans 8:28 consistency rules, for any future Pastoral Epistles curricula (1 Timothy, 2 Timothy) added to this Language Package.