Linguistic Gap Analysis: 2 Corinthians — English → Punjabi

Core passage (theological anchor): 2 Corinthians 5:11–21 (Reconciliation with God) Scope mandate: This analysis covers the full letter, chapters 1–13, first to last. The core passage anchors the doctrinal weight of the analysis; it does not limit its scope. Chapters contributing no new load-bearing vocabulary beyond what is already catalogued in the Core Glossary (08) and Term Registry are explicitly marked “reviewed, no new gap” in Section E rather than omitted.

This document extends, and never contradicts, the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. Every term treated here that already exists in those baseline files is reused exactly; this analysis exists to identify and reason through the gaps — missing vocabulary, crowded semantic neighborhoods, and transliteration/paraphrase decisions — that 2 Corinthians introduces beyond the Romans baseline.

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A. Doctrine Vocabulary Matrix

For each of the eight curriculum doctrines: available Punjabi terms, their specific weaknesses, and the recommended strategy already adopted (or extended) in the Core Glossary and Term Registry.

A1. Reconciliation with God

Available Punjabi term(s)	Weakness	Recommended strategy
ਮਿਲਾਪ (milap)	Denotes gradual mystical soul-union with Waheguru via Guru-mediation and Naam-simran in Sikh bhakti usage; risks reading Paul’s decisive, God-initiated act as a lifelong (or multi-life) devotional attainment.	RETAIN with mandatory gloss. ਮਿਲਾਪ is the only Punjabi word carrying the right relational warmth; pair every load-bearing occurrence (5:18-20) with an explicit note: God’s initiative, once-for-all, received not achieved.
ਸੁਲਾਹ (sulah)	Legalistic dispute-settlement register (used for settling feuds, land disputes); too transactional, loses relational depth and the cosmic scale of the estrangement being overcome.	REJECT as primary term; may appear in a teaching aside contrasting “mere truce” with ਮਿਲਾਪ’s fuller relational restoration.
ਮੇਲ ਕਰਾਉਣਾ (mel karauna)	Acceptable, milder synonym for the verb form; carries less devotional freight than ਮਿਲਾਪ ਕਰਾਉਣਾ but also less warmth.	Retain as a secondary stylistic variant only; ਮਿਲਾਪ ਕਰਾਉਣਾ remains the primary rendering for consistency.

A2. New Creation in Christ

Available Punjabi term(s)	Weakness	Recommended strategy
ਨਵੀਂ ਸਿਰਜਣਾ (navi sirjana)	ਸਿਰਜਣਾ echoes Gurbani’s ਸਿਰਜਣਹਾਰ (“the Creator”) — a genuine point of contact — but Punjab’s shared Hindu-Sikh cyclical cosmology (creation-dissolution cycles, ਆਵਾਗਵਣ) predisposes hearers to hear “new creation” as one more turn in an ongoing cycle rather than a decisive, once-for-all new status.	RETAIN with mandatory bridging note on every load-bearing occurrence (5:17): emphasize “already accomplished,” “no further turning,” union with the risen Christ, not a fresh cycle-turn.
ਨਵਾਂ ਜਨਮ (nava janam)	Too easily conflated with ਪੁਨਰ-ਜਨਮ (reincarnation), explicitly forbidden in the Romans baseline for “resurrection.”	REJECT outright. Never use for 5:17, even as a gloss.
ਨਵੀਂ ਰਚਨਾ (navi rachna)	Grammatically valid, more generic “creation/composition” sense; lower positive resonance than ਸਿਰਜਣਾ and no Gurbani echo to build a bridge from.	Acceptable secondary option in paraphrase footnotes only; not the primary rendering.

A3. Suffering and Comfort in Ministry

Available Punjabi term(s)	Weakness	Recommended strategy
ਦੁੱਖ / ਬਿਪਤਾ (dukh/bipata) for affliction	Common, low-collision vocabulary, BUT Punjab’s dominant popular framing of dukh draws on karma-and-detachment logic (suffering as consequence to be endured/transcended) rather than suffering with redemptive, Christ-centered purpose.	Retain the words; the fix is framing, not lexical substitution — every occurrence must be anchored explicitly to Christ’s own sufferings (1:5) and resurrection hope (4:14), never left to stand as generic dukh-philosophy.
ਦਿਲਾਸਾ (dilasa) for comfort/παράκλησις	New noun-form entry; comparatively low risk, but must not collapse into shallow sympathy — Paul’s point is God’s comfort equips believers to comfort others (1:4).	Adopt as primary noun term; pair consistently with the established verb ਉਤਸ਼ਾਹਿਤ ਕਰਨਾ so noun and verb families stay visibly linked across the letter.
ਸਾਈ / ਬਿਆਨਾ for the Spirit’s guarantee (1:22, 5:5)	Genuine cultural fit (Punjabi land/property earnest-money custom) but risks trivializing the Spirit into a mere financial instrument if the “full payment” (eschatological glory) is left implicit.	Retain as an OPPORTUNITY term; require a teaching note stating the full payment is future bodily glory, not a commercial completion.

A4. The New Covenant versus the Old

Available Punjabi term(s)	Weakness	Recommended strategy
ਨਵਾਂ ਨੇਮ (nava nem)	None significant — reuses established ਨੇਮ exactly; already load-bearing in Romans usage (ਪੁਰਾਣਾ ਨੇਮ).	Adopt directly; no gap.
ਲਿਖਤ / ਆਤਮਾ (likhat/atma) for γράμμα/πνεῦμα	The obvious alternative ਸ਼ਬਦ (“word”) risks direct conflation with the Sikh doctrine of Shabad — the Guru’s revealed utterance embodied in the Guru Granth Sahib as its living voice — which would import an entirely different revelation-structure into Paul’s letter/Spirit contrast.	REJECT ਸ਼ਬਦ for either term of this contrast. Use ਲਿਖਤ (the written code) / ਆਤਮਾ ਪਵਿੱਤਰ ਆਤਮਾ (the Spirit), with a note anchoring ਆਤਮਾ explicitly to the Holy Spirit, not “spiritual meaning” in general.
ਪੜਦਾ (parda) for veil	Same word used for social/gender veiling (purdah) in everyday Punjabi.	Retain (no vocabulary gap exists), but require context markers so 3:14-16’s figurative “veil over the mind” is not misread as commentary on literal female veiling customs.

A5. Sincerity and Apostolic Authority

Available Punjabi term(s)	Weakness	Recommended strategy
ਏਲਚੀ (elchi) for ambassador	None significant — a familiar Persian-origin diplomatic/royal-envoy term in Punjabi historical usage; the only real risk is category-drift toward ਰਸੂਲ or ਦੂਤ.	Retain, but ENFORCE fencing (see Section B) against ਰਸੂਲ/ਦੂਤ substitution.
ਸਚਿਆਈ / ਖੁੱਲ੍ਹ-ਦਿਲੀ (sachiai/khull-dili) for sincerity	Twin-sense English term (character-transparency vs. giving-generosity) has no single Punjabi word covering both; splitting risks readers missing that Paul uses one Greek word-family across both senses.	Track both as one glossary family (already done in Core Glossary); add a cross-reference note at first occurrence of each sense so the underlying unity is taught explicitly.
ਜ਼ਮੀਰ (zameer) for conscience	Common loanword, low religious collision, but in everyday Punjabi usage can carry a purely social-propriety sense (“what will people think”) rather than accountability before God.	Retain; require a clarifying phrase (“ਪਰਮੇਸ਼ੁਰ ਦੇ ਸਾਹਮਣੇ ਜ਼ਮੀਰ”) at first load-bearing occurrence (1:12; 4:2; 5:11).
ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਦਾ ਵਪਾਰ ਕਰਨਾ for “peddling the word” (2:17)	No single Punjabi word for “hucksterism”; requires a descriptive phrase.	Retain descriptive phrase; sharpen contemporary relevance in teaching notes given commercialized dera-based guruship economics — do not soften to a vague “misusing the message.”

A6. Generosity and Grace in Giving

Available Punjabi term(s)	Weakness	Recommended strategy
ਕਿਰਪਾ (kirpa) applied to giving (8:1, 8:9, 9:8, 9:14)	Sikh ਕਿਰਪਾ theology is itself entangled with ਦਾਨ (meritorious charitable giving) and ਸੇਵਾ — both understood in popular piety as merit-generating religious practices. Applying ਕਿਰਪਾ to a giving context is thus MORE exposed to a merit-economy misreading here than in Romans.	Every giving-context occurrence must explicitly anchor grace to Christ’s own self-impoverishment (8:9) as the source and pattern, not to the act of giving itself as merit-generating.
ਧਾਰਮਿਕਤਾ (dharmikta) in 9:9-10 (citing Ps 112:9)	Almsgiving is widely understood in Punjab (Sikh and Hindu popular piety alike) as a merit-generating practice that itself produces or maintains “righteousness” — nearly the opposite of Paul’s forensic, faith-based sense.	Mandatory bridging note distinguishing the generous person’s ਧਾਰਮਿਕਤਾ (a fruit/evidence of grace already received) from ਧਾਰਮਿਕਤਾ earned through the act of giving.
ਬੀਜਣਾ / ਵੱਢਣਾ (sow/reap, 9:6)	None significant — genuinely strong agrarian-culture fit.	Adopt as OPPORTUNITY term; use generously and without hedging.
ਬਰਾਬਰੀ (equality, 8:13-14)	None significant.	Adopt directly.

A7. Power in Weakness

Available Punjabi term(s)	Weakness	Recommended strategy
ਸਮਰੱਥਾ (samratha)	None significant in itself — but ਸ਼ਕਤੀ, the tempting synonym, carries a Hindu goddess-power (Shakti) association per the Romans baseline forbidden-substitution rule, and 2 Corinthians’ repeated power-language (4:7; 6:7; 12:9; 13:4) multiplies the exposure to this specific substitution risk across the letter.	ENFORCE ਸਮਰੱਥਾ EXCLUSIVELY; flag every occurrence for back-translation check against ਸ਼ਕਤੀ.
ਸਰੀਰ ਵਿੱਚ ਕੰਡਾ (thorn in the flesh, 12:7)	No lexical gap, but a framing risk: could be read (especially against a prosperity-gospel-adjacent teaching import) as a trial God intends to remove once enough faith is exercised.	Require a teaching note: God’s power operates THROUGH, not despite, the unresolved thorn — Paul’s thorn is never removed in the text.
ਕਿਰਪਾ + ਸਮਰੱਥਾ compound at 12:9	Compounding two High/Critical terms in a single verse increases the stakes of even a minor infelicity; a smooth but imprecise paraphrase could blur the “sufficient grace / power perfected in weakness” logical structure.	Treat 12:9 as a Critical fixed-form verse (see baseline “same rendering of key verses across all documents” rule); lock the wording once approved and never vary it document-to-document.

A8. Genuine versus False Apostleship

Available Punjabi term(s)	Weakness	Recommended strategy
ਰਸੂਲ / ਝੂਠੇ ਰਸੂਲ / ਸਭ ਤੋਂ ਵੱਡੇ ਰਸੂਲ (apostle / false apostles / “super-apostles,” ironic)	The entire doctrine depends on all three phrases sharing the visibly same root ਰਸੂਲ; any synonym-drift on any one of the three collapses the contrast Paul is building.	Enforce identical root ਰਸੂਲ across all three; flag ਸਭ ਤੋਂ ਵੱਡੇ ਰਸੂਲ specifically for a sarcasm marker in translator/teacher notes so it is never read as sincere praise.
ਚਾਨਣ ਦਾ ਦੂਤ (angel of light, 11:14)	Adjacent office-term confusion risk: an inattentive rendering could use ਰਸੂਲ here by loose analogy (“he disguises himself as an apostle-like figure”), erasing Paul’s actual point that Satan disguises himself as a ਦੂਤ (angel/messenger), not as an apostle.	Enforce strict fencing (see Section B) between ਰਸੂਲ, ਦੂਤ, and ਏਲਚੀ.
ਦੂਜਾ ਯਿਸੂ / ਵੱਖਰੀ ਆਤਮਾ / ਵੱਖਰੀ ਖੁਸ਼ਖਬਰੀ (11:4)	No lexical gap — reuses Critical/High established terms exactly — but a paraphrase-driven softening (“a slightly different teaching”) would erase the acute, direct contemporary relevance given multiple living guru-figures and dera-based authorities actively competing for allegiance in Punjab today.	Preserve the sharp triad structure exactly; forbid softening paraphrase.

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B. Missing Vocabulary vs. Crowded Semantic Neighborhoods

B1. Missing Vocabulary (no adequate existing Punjabi term; requires coined phrase or borrowed structure)

Concept	Gap	Solution adopted
”Peddling/hucksterizing the word” (2:17)	No single Punjabi word for religious profiteering/hucksterism exists as a compact term.	Descriptive phrase ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਦਾ ਵਪਾਰ ਕਰਨਾ (“doing trade with God’s word”) — coined compound, register-matched to Punjabi commercial vocabulary.
”Ministry of reconciliation” as a named office/task (5:18)	No existing Punjabi ministry-title vocabulary combines “reconciliation” and “task/service” as a single recognized phrase.	Coined compound ਮਿਲਾਪ ਦੀ ਸੇਵਾ, built from two already-fenced terms (ਮਿਲਾਪ + ਸੇਵਾ, itself requiring its own gloss — see B2).
”Triumphal procession” (2:14)	Roman military-triumph custom has no cultural equivalent ritual in Punjab.	Descriptive paraphrase ਜਿੱਤ ਦੇ ਜਲੂਸ ਵਿੱਚ ਅਗਵਾਈ ਕਰਦਾ ਹੈ (“leads in a victory procession”), with a teaching note drawing the nearest cultural analogy (a victorious army’s homecoming procession) rather than assuming shared background knowledge.
”Earthly tent / building from God” (5:1-4) as a single fixed image-pair	Punjabi has words for “tent” (ਤੰਬੂ) and “house/building” (ਘਰ) individually but no established fixed theological pairing analogous to English Bible tradition’s “tent/building” contrast.	Coined descriptive pairing ਧਰਤੀ ਦਾ ਤੰਬੂ / ਪਰਮੇਸ਼ੁਰ ਦਾ ਬਣਾਇਆ ਘਰ, anchored firmly to ਪੁਨਰ-ਉਥਾਨ so it reads as one person’s single bodily transition, not a step in a series of embodiments.

B2. Crowded Semantic Neighborhoods (existing Punjabi terms available, but already “occupied” by competing religious associations that must be actively fenced)

Punjabi term	Competing occupant of the semantic space	Fencing required
ਮਿਲਾਪ	Sikh bhakti mystical soul-union with Waheguru (gradual, Guru-mediated, Naam-simran-cultivated)	Mandatory gloss on every load-bearing occurrence (5:18-20); never allowed to stand unglossed.
ਸਰੂਪ	The physical, enthroned, ceremonially-honored copy of the Guru Granth Sahib in contemporary Sikh practice	Mandatory clarifying note at 4:4, 4:6: denotes Christ’s own essential divine nature/identity, not a venerated physical object.
ਸਿਰਜਣਾ (within ਨਵੀਂ ਸਿਰਜਣਾ)	Gurbani’s ਸਿਰਜਣਹਾਰ (the Creator) — a positive echo, but embedded within a broader shared Hindu-Sikh cyclical cosmology (ਆਵਾਗਵਣ)	Mandatory bridging note: decisive, once-for-all, not a fresh turn of a cycle.
ਦੇਵਤਾ (within ਇਸ ਜੁੱਗ ਦਾ ਦੇਵਤਾ)	The ordinary, populated Punjabi/Hindu category of minor deities	Mandatory bridging note on every occurrence (4:4): Satan’s usurped, illegitimate, temporary claim — never a true rival deity alongside ਪਰਮੇਸ਼ੁਰ.
ਸੇਵਾ (within ਮਿਲਾਪ ਦੀ ਸੇਵਾ and elsewhere)	The general Sikh ideal of selfless communal service (langar, gurdwara upkeep, etc.) as itself a devotional/meritorious practice	Note that this is specifically gospel proclamation entrusted by Christ, not generic humanitarian or communal ਸੇਵਾ.
ਸ਼ਬਦ (rejected as rendering for γράμμα/πνεῦμα)	The Sikh doctrine of Shabad — the Guru’s revealed utterance embodied permanently in the Guru Granth Sahib	Excluded outright from this contrast; use ਲਿਖਤ / ਆਤਮਾ instead.
ਰਸੂਲ / ਦੂਤ / ਏਲਚੀ triad	Risk of mutual bleed-through among three distinct office/role concepts (apostle, angel-messenger, diplomatic envoy), compounded here uniquely by 2 Corinthians deploying all three within a few chapters (5:20; 11:13-14)	Strict one-to-one fencing: ਰਸੂਲ only for the apostolic office (true or falsely claimed); ਦੂਤ only for angelic/spirit-messenger beings (including Satan’s disguise); ਏਲਚੀ only for the ambassador/representative image of 5:20. No cross-substitution permitted in any direction.
ਸਵਰਗ (within ਤੀਜਾ ਸਵਰਗ, 12:2-4)	Common Punjabi/Hindu-Sikh term for heaven, sometimes framed within a merit-earned heavenly-reward system distinct from grace	Retain the standard term (no vocabulary gap), but note in teaching material that Paul deliberately refuses to ground his authority in this vision — a point that itself resists a merit/attainment framing.
ਅਣਖ / ਗੈਰਤ (within ਪਰਮੇਸ਼ੁਰ ਦੀ ਅਣਖ, “godly jealousy,” 11:2)	Punjab’s honor-culture vocabulary for protecting family/personal honor, sometimes associated with honor-violence	Note required distinguishing God’s covenantal, protective jealousy for his people’s exclusive devotion from possessive human honor-defense associations.

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C. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
ਤੋਬਾ (repentance, μετάνοια)	Transliteration/loanword (Perso-Arabic, shared with Punjabi Sufi/Islamic usage)	Register-consistent with already-borrowed ਰਸੂਲ, ਨਬੀ; keeps repentance lexically distinct from ਪਛਤਾਵਾ (worldly regret), preserving 7:9-10’s contrast without needing a paraphrase.
ਬਲਿਆਲ (Belial, 6:15)	Transliteration	Proper noun for Satan; no functional Punjabi equivalent needed or desirable — paraphrasing a proper name would obscure the direct scriptural allusion.
ਏਲਚੀ (ambassador, 5:20)	Existing loanword, not paraphrase	Persian-origin term already naturalized in Punjabi diplomatic/historical registers; a paraphrase (“one sent to represent”) would be wordier without gaining precision, and would forfeit the ready-made category distinctness from ਰਸੂਲ/ਦੂਤ.
ਹੈਕਲ (temple of the living God, 6:16)	Established biblical loanword, not paraphrase	Specifically the Punjabi Bible tradition’s word for the Jerusalem Temple; deliberately avoids paraphrasing into “sacred building,” which would reopen the ਮੰਦਰ/ਗੁਰਦੁਆਰਾ risk the term is designed to sidestep.
ਮਿਲਾਪ / ਮਿਲਾਪ ਕਰਾਉਣਾ (reconciliation)	Existing word, retained + glossed (not paraphrased, not transliterated)	A Greek loanword (e.g., “katallagē” transliterated) would be theologically opaque to lay readers; paraphrase alone (“bringing back together”) loses the technical, repeatable term needed for a named curriculum doctrine. Retaining the natural word with a mandatory gloss is judged the best balance.
ਸਰੂਪ (image of God/Christ, 4:4, 4:6)	Existing word, retained + glossed	A paraphrase (“exact likeness”) would be safer but flatten Paul’s rich εἰκών vocabulary and lose a naturally weighty Punjabi term; retaining ਸਰੂਪ with a mandatory clarifying note preserves both precision and gravity.
ਨਵੀਂ ਸਿਰਜਣਾ (new creation, 5:17)	Existing word, retained + glossed	Coining an entirely new phrase would forfeit the positive Gurbani ਸਿਰਜਣਹਾਰ echo; paraphrase risks losing the compact, repeatable doctrinal name needed for teaching. Gloss carries the disambiguation burden instead.
ਸਭ ਤੋਂ ਵੱਡੇ ਰਸੂਲ (“super-apostles,” ironic, 11:5; 12:11)	Paraphrase (descriptive compound), not transliteration	No single Punjabi word for a sarcastic superlative-title exists; the descriptive compound preserves both the “biggest/greatest” sense and, with a translator’s sarcasm-flag, Paul’s irony.
ਇਸ ਜੁੱਗ ਦਾ ਦੇਵਤਾ (“god of this age,” 4:4)	Existing word, retained + mandatory gloss (deliberately not paraphrased into ਹਾਕਮ alone)	ਹਾਕਮ (“ruler”) is safer but sacrifices Paul’s deliberate ironic use of “god” for Satan — a rhetorical point worth preserving with a strong bridging note rather than erasing through a safer paraphrase.
ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਦਾ ਵਪਾਰ ਕਰਨਾ (peddling the word, 2:17)	Paraphrase (coined descriptive compound)	No compact Punjabi term for “hucksterism” exists; paraphrase is the only viable route, using familiar commercial vocabulary (ਵਪਾਰ, “trade”) for maximum contemporary clarity.

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

Ranked by combined severity of doctrinal stakes and probability of syncretistic misreading in the Punjabi context, drawing on Sections A–C above.

1. ਮਿਲਾਪ (reconciliation, 5:18-20) — Central doctrine of the entire curriculum; the term’s Sikh bhakti soul-union associations run in the opposite direction from Paul’s decisive, unilateral, God-initiated act. Highest risk because it is both the theological anchor of the core passage and the single most “occupied” semantic neighborhood in the letter.
2. ਸਾਡੇ ਪਾਪ ਲਈ ਪਾਪ ਠਹਿਰਾਇਆ (“made to be sin,” 5:21) — A forensic transaction easily misread as a claim that Christ’s moral nature changed; the wording must parallel ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ’s “declared” logic exactly or risk a heretical-adjacent Christological error.
3. ਨਵੀਂ ਸਿਰਜਣਾ (new creation, 5:17) — Directly exposed to Punjab’s shared Hindu-Sikh cyclical cosmology; without the mandatory bridging note, hearers may default to a “fresh turn of the cycle” reading rather than a once-for-all accomplished status.
4. ਇਸ ਜੁੱਗ ਦਾ ਦੇਵਤਾ (“god of this age,” 4:4) — ਦੇਵਤਾ names a live, populated category of minor deities in Punjab’s religious imagination; without a strong note, Satan could be momentarily heard as a genuine lesser divine being rather than a usurping counterfeit.
5. ਸਰੂਪ (“image of God,” 4:4, 4:6) — Carries the specific, reverence-loaded contemporary Sikh association with the physically enthroned Guru Granth Sahib sarup; without disambiguation, readers may (mis)transfer object-veneration expectations onto Christ.
6. ਦੂਜਾ ਯਿਸੂ / ਵੱਖਰੀ ਆਤਮਾ / ਵੱਖਰੀ ਖੁਸ਼ਖਬਰੀ (11:4) — Acute, not merely historical, contemporary relevance given multiple living guru-figures and dera-based authorities in present-day Punjab; a softened paraphrase would defang the warning precisely where it is most needed.
7. ਝੂਠੇ ਰਸੂਲ / ਸਭ ਤੋਂ ਵੱਡੇ ਰਸੂਲ / ਚਾਨਣ ਦਾ ਦੂਤ triad (11:13-14) — Three adjacent office/role concepts in close textual proximity; a single mistranslated link collapses the true/false-apostle contrast the whole passage depends on.
8. ਸਮਰੱਥਾ vs. ਸ਼ਕਤੀ at 12:9 — The single most quotable verse in the Power in Weakness doctrine; the tempting, more common synonym ਸ਼ਕਤੀ carries a Hindu goddess-power association that would be a serious and easily-overlooked substitution error given the verse’s high memorability and quotation frequency.
9. ਲਿਖਤ / ਆਤਮਾ vs. ਸ਼ਬਦ (3:6) — The Sikh doctrine of Shabad as the Guru’s living, embodied revelation is close enough in register to be an attractive but doctrinally destructive substitution for the “letter/Spirit” contrast.
10. ਧਾਰਮਿਕਤਾ in a giving context (9:9-10) — Almsgiving’s near-universal merit-generating framing in Punjab’s Sikh and Hindu popular piety makes this occurrence unusually exposed to a “giving earns righteousness” misreading, more so than any Romans occurrence of the same term.
11. ਕਿਰਪਾ in giving contexts (Ch. 8-9) — Compounds with #10: Sikh ਕਿਰਪਾ theology is already entangled with the meritorious-giving concept of ਦਾਨ, raising the stakes of the baseline’s general grace-must-stay-Christ-centered rule specifically in these chapters.
12. ਮਿਲਾਪ ਦੀ ਸੇਵਾ (5:18) — A double-risk compound: inherits ਮਿਲਾਪ’s risk (#1) and layers on ਸੇਵਾ’s need for distinction from generic Sikh communal service.
13. ਬੇਮੇਲ ਜੂਲੇ ਹੇਠ (unequally yoked, 6:14) — Lower doctrinal stakes than the above, but the vivid agrarian metaphor could drift toward endorsing caste-endogamy logic rather than the spiritual-compatibility point intended, if left without a framing note.
14. ਤੋਬਾ / ਪਛਤਾਵਾ contrast (7:9-10) — Risk is moderate but real: collapsing the two words into synonyms would erase Paul’s godly-sorrow-versus-worldly-sorrow argument entirely.
15. ਪਵਿੱਤਰ ਚੁੰਮਣ (holy kiss, 13:12) — Lowest doctrinal risk on this list, but highest practical/cultural-application risk: a literal-cultural-practice reading could create real social friction in Punjabi congregational life if not paired with a cultural-equivalence teaching note.

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E. Full-Book Chapter Coverage Note

To satisfy the full-book coverage mandate, every chapter of 2 Corinthians was reviewed for new gap-analysis-relevant vocabulary beyond the Core Glossary (08) and Term Registry. Chapters not separately itemized in Sections A–D above contributed no additional load-bearing terms requiring new gap treatment; they are recorded here explicitly rather than silently omitted:

• Ch. 1 — reviewed; contributes ਦਿਲਾਸਾ (comfort), ਦੁੱਖ/ਬਿਪਤਾ (affliction), ਸਾਈ/ਬਿਆਨਾ (guarantee of the Spirit) — treated in A3.
• Ch. 2 — reviewed; contributes ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਦਾ ਵਪਾਰ ਕਰਨਾ (peddling the word) and ਜਿੱਤ ਦੇ ਜਲੂਸ (triumphal procession) — treated in B1/A5.
• Ch. 3 — reviewed; contributes ਨਵਾਂ ਨੇਮ, ਲਿਖਤ/ਆਤਮਾ, ਪੜਦਾ, ਮਹਿਮਾ concentration, ਬਦਲਦੇ ਜਾਂਦੇ ਹਾਂ (transformed) — treated in A4, B2.
• Ch. 4 — reviewed; contributes ਇਸ ਜੁੱਗ ਦਾ ਦੇਵਤਾ, ਸਰੂਪ, ਸਮਰੱਥਾ (4:7) — treated in A7, B2, D.
• Ch. 5 — core passage; contributes ਮਿਲਾਪ family, ਨਵੀਂ ਸਿਰਜਣਾ, ਸਾਡੇ ਪਾਪ ਲਈ ਪਾਪ ਠਹਿਰਾਇਆ, ਸਰੀਰਕ ਨਜ਼ਰੀਏ ਤੋਂ, ਧਰਤੀ ਦਾ ਤੰਬੂ/ਪਰਮੇਸ਼ੁਰ ਦਾ ਬਣਾਇਆ ਘਰ, ਮਸੀਹ ਦੀ ਨਿਆਂ-ਗੱਦੀ, ਪ੍ਰਭੂ ਦਾ ਭੈ — treated throughout Sections A–D as the anchor.
• Ch. 6 — reviewed; contributes ਜੀਉਂਦੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਹੈਕਲ, ਬੇਮੇਲ ਜੂਲੇ ਹੇਠ, ਬਲਿਆਲ — treated in A/B/C/D.
• Ch. 7 — reviewed; contributes ਤੋਬਾ/ਪਛਤਾਵਾ contrast, ਪਰਮੇਸ਼ੁਰ ਦੇ ਅਨੁਸਾਰ ਦੁੱਖ/ਸੰਸਾਰਿਕ ਦੁੱਖ — treated in C, D.
• Ch. 8 — reviewed; contributes ਕੰਗਾਲ ਹੋ ਗਿਆ, ਬਰਾਬਰੀ — treated in A6.
• Ch. 9 — reviewed; contributes ਬੀਜਣਾ/ਵੱਢਣਾ, ਖੁਸ਼ੀ ਨਾਲ ਦੇਣ ਵਾਲਾ, ਅਕਹਿ ਦਾਤ, and the high-risk ਧਾਰਮਿਕਤਾ/ਕਿਰਪਾ giving-context occurrences — treated in A6, D.
• Ch. 10 — reviewed; contributes ਲੜਾਈ ਦੇ ਹਥਿਆਰ, ਮਸੀਹ ਦੀ ਨਿਮਰਤਾ ਅਤੇ ਦਿਆਲਤਾ, ਸ਼ੇਖੀ/ਮਾਣ, ਅਧਿਕਾਰ — treated in A5, A8.
• Ch. 11 — reviewed; contributes ਦੂਜਾ ਯਿਸੂ triad, ਝੂਠੇ ਰਸੂਲ, ਸਭ ਤੋਂ ਵੱਡੇ ਰਸੂਲ, ਚਾਨਣ ਦਾ ਦੂਤ, ਪਰਮੇਸ਼ੁਰ ਦੀ ਅਣਖ — treated in A8, B2, D (highest concentration of Critical/High new-term risk in the letter).
• Ch. 12 — reviewed; contributes ਸਰੀਰ ਵਿੱਚ ਕੰਡਾ, ਤੀਜਾ ਸਵਰਗ, ਮੇਰੀ ਕਿਰਪਾ ਤੇਰੇ ਲਈ ਬਸ ਹੈ/ਸਮਰੱਥਾ ਕਮਜ਼ੋਰੀ ਵਿੱਚ ਸੰਪੂਰਨ ਹੁੰਦੀ ਹੈ (12:9), ਰਸੂਲ ਦੇ ਨਿਸ਼ਾਨ — treated in A7, A8, D.
• Ch. 13 — reviewed; contributes ਆਪਣੇ ਆਪ ਨੂੰ ਪਰਖੋ/ਅਪ੍ਰਵਾਨ, ਪਵਿੱਤਰ ਚੁੰਮਣ — treated in A8, B2, D.

No chapter was found to be doctrinally or lexically silent; all thirteen chapters are accounted for above, either through direct treatment in Sections A–D or through this explicit coverage note.

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F. Summary Recommendation for Phase 2 Handoff

1. Load this document alongside 08_core_glossary.md, bible_term_registry.json, and the baseline Romans translation_memory.json before any Phase 2 segment translation of 2 Corinthians begins.
2. Treat the fifteen ambiguities in Section D as the mandatory theologian-review priority queue, in the ranked order given.
3. Enforce the fencing rules in Section B2 as hard validation checks (parallel to the baseline’s forbidden-substitution list) — especially the ਰਸੂਲ/ਦੂਤ/ਏਲਚੀ triad and ਸ਼ਬਦ exclusion.
4. Lock 5:21, 5:17, 5:18-20, and 12:9 as fixed-form verses per the baseline’s cross-document consistency rule, given their doctrinal density and high quotation frequency across future lesson materials.