Linguistic Gap Analysis
Linguistic Gap Analysis — 2 Corinthians (English → Romanian)
Purpose
This analysis identifies, for the entire book of 2 Corinthians (chapters 1–13), where standard Romanian religious vocabulary is (a) genuinely missing — no native term or phrase carries the source concept without construction — and where it is (b) crowded — a native term exists but is already occupied, in lived Orthodox devotional practice, by a competing referent that risks displacing Paul’s intended meaning. It also records transliteration vs. paraphrase decisions and produces a ranked list of this letter’s highest-risk ambiguities for Phase 2 routing. This document precedes and grounds analysis/08_core_glossary.md and the term entries subsequently written into assets/bible_term_registry.json; no findings here contradict those already-adopted renderings — this document supplies the analytical rationale behind them and extends coverage to items not yet separately flagged (Testament/legământ conflation, milostenie/pomană collision, autoritate apostolică institutional drift, sectă pejorative risk).
The baseline Romans Language Package remains the language authority throughout. All Critical/High risk conventions, script, and register rules follow it without modification.
0. Full-Book Chapter Coverage Ledger
Per the full-book coverage mandate, every chapter of 2 Corinthians has been reviewed for load-bearing vocabulary. Chapters contributing no terms beyond those already logged are marked “reviewed, no new gap” rather than omitted.
| Ch. | Load-Bearing Terms Present | Gap Status |
|---|---|---|
| 1 | grace, saints, church, sincerity/simplicity, comfort/consolation, affliction, guarantee (arvună), seal, conscience, thanksgiving | Reviewed — terms covered in §2–§4 below |
| 2 | aroma of Christ, sincerity/simplicity, letters of recommendation (introduced), thanksgiving | Reviewed — no new gap beyond §4.9 (mireasma) |
| 3 | new covenant, the letter, veil, transformed/transfigured, glory, letters of recommendation | Reviewed — contains two of this letter’s highest-severity collisions (§5.1, §5.4) |
| 4 | gospel, resurrection, power of God, treasure in jars of clay, outer/inner man, affliction, weakness | Reviewed — no new gap beyond established terms |
| 5 (vv.1-10) | judgment seat of Christ, earthly tent/building, groan, guarantee | Reviewed — collision at §5.14 |
| 5 (vv.11-21, core passage) | reconciliation, reconcile, new creation, ministry (diakonia), ambassador, not-counting-trespasses, made sin, knew no sin, love of Christ, fear of the Lord, conscience, in Christ, righteousness, sin, resurrection, faith, salvation | Reviewed — anchor of this analysis; five of the top-seven ranked ambiguities originate here (§6) |
| 6 | temple of the living God, unequal yoke, fellowship, holy, church | Reviewed — collision at §5.13 |
| 7 | godly grief, repentance, worldly grief, sanctification, comfort/consolation, salvation | Reviewed — contains the letter’s second-highest-severity collision (§5.2) |
| 8 | grace (extended sense), incarnation/kenosis, saints, ministry (diakonia), fellowship, equality/fairness (begins) | Reviewed — new collision identified at §5.9 (milostenie/pomană) |
| 9 | grace, saints, ministration (leitourgia), cheerful giver, sowing/reaping | Reviewed — contains this letter’s single highest-severity collision (§5.1) |
| 10 | according to the flesh, weapons not of flesh, taking thoughts captive, boasting in the Lord | Reviewed — new collision identified at §5.10 (autoritate apostolică) |
| 11 | false apostles, super-apostles, angel of light, pure virgin, son of God, according to flesh, boast | Reviewed — new collision identified at §5.11 (sectă) |
| 12 | thorn in the flesh, messenger of Satan, weakness, power made perfect in weakness, super-apostles | Reviewed — theological climax of the letter; no new gap beyond established term |
| 13 | examine yourselves, Christ in you, weakness, fellowship/koinōnia (benediction), holy_spirit, father, saints, peace | Reviewed — contains this letter’s third-highest-severity collision (§5.3) |
1. Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines: candidate Romanian terms, their weaknesses, and the recommended strategy.
1.1 Reconciliation with God
| Candidate | Weakness | Recommended Strategy |
|---|---|---|
| împăcare / a împăca (adopted) | Ordinary Romanian usage of “s-au împăcat” describes two estranged parties each moving toward the middle — a mutual, often symmetrical, reconciliation. Romans 5:18–20’s grammar is asymmetrical: God is always the subject who reconciles; humanity is always the object reconciled. | Retain “împăcare”/“a împăca” (no better native alternative exists), but pair every occurrence with an explicit teaching note that God alone initiates and acts, and humans receive/are reconciled — never render with a reciprocal-sounding construction (“Dumnezeu și oamenii s-au împăcat”). |
| reconciliere (neologism) | Feels bureaucratic/diplomatic-legal (used for peace treaties, corporate mergers); cold, lacks the relational warmth Paul intends. | Rejected as primary term; may appear only in a technical gloss note, never in running teaching text. |
| iertare (forgiveness) | Too narrow — names only the removal of guilt, not the full relational restoration and new standing 5:17–21 describes. | Reject as a substitute; may be used as a component explained within the fuller împăcare concept. |
1.2 New Creation in Christ
| Candidate | Weakness | Recommended Strategy |
|---|---|---|
| făptură nouă (adopted, established across traditions) | “Făptură” is ambiguous between “an individual creature/being” and “the act/result of creating”; risks a narrowly individualistic reading (“I am a new person”) that loses Paul’s cosmic-order claim, and risks being absorbed entirely into Orthodox theosis’s ongoing-process framing, losing the decisive, already-accomplished force of the Greek perfect tense (γέγονεν). | Retain făptură nouă; require a standing teaching note asserting the decisive, already-secured status received the moment one is “in Hristos” (5:17), taught together with, not instead of, the lifelong transformative trajectory Orthodox readers will supply. |
| creație nouă (literal neologism) | More literal but liturgically and devotionally unfamiliar; sounds like a philosophy-textbook term rather than Scripture. | Reject as primary; may appear only as a clarifying gloss. |
| zidire nouă (archaic/poetic) | Some older Romanian biblical idiom uses “zidire” for “creation” generally (cf. “toată zidirea”); risks being heard as cosmological/creation-of-the-world language rather than the specific new-humanity-in-Christ referent. | Reject; reserve “zidire” for general creation-theology contexts elsewhere, not this term. |
1.3 Suffering and Comfort in Ministry
| Candidate | Weakness | Recommended Strategy |
|---|---|---|
| mângâiere (adopted) | Shares its root family (παρακαλέω/παράκλησις) with “a îndemna” (exhort) and the 5:20 “appeal” sense; a single Romanian root cannot bear all three senses without contextual disambiguation. | Retain mângâiere for the comfort/consolation noun (1:3–7; 7:6–7,13); reserve “a îndemna” for exhort; use “a face un apel” / “a ruga” for the 5:20 appeal sense; flag root-family overlap in a standing translator note at every occurrence. |
| consolare (loanword) | More formal/distant, used more in secular bereavement contexts; lacks the devotional warmth “mângâiere” already carries from established liturgical and hymnic use. | Reject as primary. |
1.4 The New Covenant versus the Old
| Candidate | Weakness | Recommended Strategy |
|---|---|---|
| legământul cel nou (adopted) | None lexically; established term. Genuine risk is external: Romanian “Testament” (Vechiul Testament / Noul Testament) names the Bible’s two canonical divisions, and casual usage can blur “New Covenant” (a theological-relational reality inaugurated in Christ’s blood, 2 Cor 3:6) with “New Testament” (the book). | Use legământ/legământul cel nou exclusively for the covenant concept; never substitute “Testament” for it; add a standing note distinguishing the covenant reality from the canonical book title wherever both appear near each other (see §5.12). |
| testament (as covenant synonym) | Sounds correct etymologically (Latin testamentum did translate διαθήκη historically) but in contemporary Romanian usage is now almost exclusively the canon-division sense. | Reject for the covenant concept; retain only for canon-title references. |
1.5 Sincerity and Apostolic Authority
| Candidate | Weakness | Recommended Strategy |
|---|---|---|
| sinceritate / curăție (adopted) | Low lexical risk; no rival religious term collides directly. | Retain as established. |
| autoritate apostolică | ”Autoritate” in contemporary Romanian religious discourse carries strong institutional-hierarchical connotation (Sfântul Sinod, Patriarhie, episcopal authority); risks readers assuming Paul’s self-defense in chs. 10–13 is a claim to ecclesiastical office/rank rather than Christ-derived, suffering-validated ministry legitimacy. | Always pair “autoritate apostolică” with the qualifying phrase “primită de la Domnul” / “dată de Hristos,” never presented as a bare institutional claim; teaching notes must make explicit that Paul’s credentials are suffering, sincerity, and fruit — not hierarchical rank. |
1.6 Generosity and Grace in Giving
| Candidate | Weakness | Recommended Strategy |
|---|---|---|
| dărnicie / generozitate (recommended for the general virtue) | Neutral, low risk. | Adopt for the general virtue of generosity. |
| milostenie | Strong ascetic/monastic charitable-almsgiving connotation (individual piety, often tied to almsgiving as a personal spiritual discipline); risks narrowing Paul’s grace-motivated, inter-church ecclesial-solidarity collection (chs. 8–9) into individual devotional almsgiving. | Avoid as the primary term for the Corinthian collection; may appear only in a contrastive teaching note distinguishing personal almsgiving from Paul’s specific ecclesial project. |
| pomană | MAJOR COLLISION: in Romanian folk-Orthodox practice, “pomană” denotes ritualized, often food-based charitable giving tied to funerary/memorial commemorations for the dead (parastas). Any drift of “generosity in giving” vocabulary toward this word risks recasting Paul’s living-church collection as a memorial-for-the-dead ritual. | FORBIDDEN as a rendering anywhere in this curriculum’s giving vocabulary; flag explicitly in Phase 2 validation. |
| strângere de ajutoare / colectă (for the specific collection) | Neutral, descriptive, no ritual connotation. | Adopt specifically for “the collection for the saints” (8:1–9:15), distinct from the general virtue term. |
1.7 Power in Weakness
| Candidate | Weakness | Recommended Strategy |
|---|---|---|
| putere / slăbiciune (adopted) | Lexically unproblematic; theological risk is flattening into a generic “weakness can be virtuous” cliché that loses Paul’s specific causal claim — power perfected through weakness, not merely coexisting with it. | Retain established terms; enforce the Critical compound “puterea Mea se desăvârșește în slăbiciune” (12:9) as a fixed, non-paraphrasable unit with the causal/instrumental sense explicit in every teaching note. |
1.8 Genuine versus False Apostleship
| Candidate | Weakness | Recommended Strategy |
|---|---|---|
| apostoli mincinoși (adopted) | Low lexical risk. | Retain as established. |
| sectă / sectant | Contemporary Romanian religious/social discourse uses “sectă” and “sectanți” pejoratively for minority Christian groups (Evangelicals, Pentecostals, Baptists, Jehovah’s Witnesses lumped together) in an Orthodox-majority culture. Applying this frame to Paul’s “false apostles” polemic risks reinforcing majority-culture rhetoric against precisely the Evangelical/Protestant minority this curriculum’s own audience may include (per the baseline’s stated Orthodox-majority-with-significant-Evangelical-minority audience). | FORBIDDEN as a rendering or framing device anywhere in this curriculum. Teach Paul’s actual discernment criteria (suffering, sincerity, Christ-centered proclamation, chs. 1–6, 10–13) rather than any denominational or sociological label. |
| apostoli “de soi” / apostoli aleși (super-apostles, ironic) | None significant; risk is losing Paul’s sarcasm if rendered flatly/sincerely. | Retain with quotation-mark notation to preserve irony, per Part B of the core glossary. |
2. Missing Vocabulary: Genuine Lexical Gaps
These concepts have no existing Romanian word or idiom that carries the full source meaning; each requires a deliberately constructed phrase plus a standing translator note, comparable to the baseline’s treatment of “dreptate imputată.”
| Concept | Passage | Why It Is a True Gap | Constructed Rendering |
|---|---|---|---|
| Christ “made” sin | 5:21 | No Romanian idiom expresses a sinless person being judicially identified with sin itself without sounding like either (a) a claim that Christ sinned, or (b) a weak paraphrase reducing it to mere punishment-bearing. | l-a făcut păcat pentru noi (+ mandatory note at every occurrence) |
| Not counting trespasses | 5:19 | The commercial/legal non-imputation metaphor (μὴ λογιζόμενος) has no colloquial Romanian equivalent; ordinary speech has no “not-charging-to-an-account” idiom used religiously. | a nu socoti (păcatele) în seamă |
| Power perfected in weakness | 12:9 | ”Se desăvârșește” is not naturally collocated with “putere” and “slăbiciune” in ordinary Romanian religious speech; the paradox must be built rather than found. | puterea Mea se desăvârșește în slăbiciune |
| Godly grief vs. worldly grief | 7:9-10 | Romanian “întristare”/“regret” alone does not lexically distinguish God-oriented grief that produces repentance from ordinary regret over consequences; the distinction exists only at phrase level. | întristare după Dumnezeu / întristarea lumii |
| Ambassador-for-Christ formula | 5:20 | ”Sol” exists as a diplomatic term, but the specific compound “solie din partea lui Hristos, ca și cum Dumnezeu ar face prin noi o rugăminte” requires construction; the single word alone underdetermines the delegated-divine-authority sense. | a face solie din partea lui Hristos (as if God himself were entreating through us) |
3. Crowded Semantic Neighborhoods Requiring Fencing
These concepts have a perfectly good, established Romanian word — but that word is already occupied by a distinct, liturgically or devotionally central referent in lived Orthodox practice. “Fencing” means: retain the word (there is usually no better option) but attach a mandatory boundary-setting note distinguishing Paul’s sense from the neighboring referent, at every occurrence.
| Romanian Term | Rival Occupant | Passage | Fencing Requirement |
|---|---|---|---|
| slujire (for λειτουργία) | Liturghie — the Divine Liturgy, the Church’s central Eucharistic rite | 9:12 | Never render as “liturghie.” Note the etymological link explicitly so learners are not caught off guard by the connection elsewhere, but state plainly the collection is not a sacrament. |
| transformați / schimbați din slavă în slavă (for μεταμορφούμεθα) | Schimbarea la Față — Christ’s unique, unrepeatable Transfiguration, one of the Twelve Great Feasts | 3:18 | State explicitly that believers do not undergo Christ’s own unique Transfiguration; affirm the genuine, Scripturally warranted glory-to-glory trajectory this shares with Orthodox theosis theology, without collapsing the two events into one. |
| pocăință (for μετάνοια) | Taina Pocăinței / Spovedania — the sacrament of Confession, typically priest-mediated with prescribed penance | 7:9-10 | Teach the New Testament sense — continual, personal, God-oriented reorientation available to and expected of every believer — as consistent with, not reducible to or dependent on, the sacramental rite. |
| părtășie / împărtășirea Sfântului Duh (for κοινωνία) | The Divine Liturgy’s own verbatim priestly greeting before the Anaphora, which uses “împărtășirea Sfântului Duh” | 13:14 | Status: unresolved, requires documented human theologian ruling applied identically at every citation of this verse across the curriculum (see §5.3 for severity ranking; carried forward from 08_core_glossary.md). |
| sfinți (for ἅγιοι, corporate) | Canonized saints venerated through icons, relics, and akathists | 1:1; 8:4; 9:1,12; 13:13 | Every occurrence requires the baseline’s mandatory note: the term names every believer, not exclusively canonized figures. |
| chemare (for κλῆσις, background) | Chemare monahală — a call to monastic life | throughout, background | Never let the general call of every believer default to the monastic-vocation sense. |
| mijlocire (for ἐντυγχάνω-family concepts, background presence via prayer requests, e.g., 1:11) | Intercession of the saints and especially the Theotokos, liturgically constant via akathists and litanies | background | Do not let requests for prayer default to saint/Marian-mediated intercession as the primary model. |
| virgină curată (for παρθένος ἁγνή) | The Theotokos’ ever-virginity as the supreme personal ascetic ideal | 11:2 | State explicitly this is a corporate, covenantal image (the whole church’s doctrinal fidelity to Christ), not a teaching about individual physical virginity. |
| înger de lumină (for ἄγγελος φωτός) | Palamite Uncreated Light (Taboric Light), a central category of authentic Orthodox mystical experience | 11:14 | Warn against counterfeit spiritual phenomena without casting blanket suspicion on the whole category of genuine Light-experience in Orthodox spirituality. |
| templul Dumnezeului celui viu (for ναὸς Θεοῦ ζῶντος) | The physical, consecrated church building as a locus of real divine presence | 6:16 | Teach the corporate-believer application alongside, not against, reverence for consecrated space. |
| scaunul de judecată al lui Hristos (for βῆμα τοῦ Χριστοῦ) | Judecata de Obște / Judecata din urmă — the general, final Judgment central to Orthodox eschatological iconography | 5:10 | Clarify this concerns believers’ works evaluated for reward, not a re-litigation of salvation itself. |
| autoritate apostolică (for ἐξουσία/apostolic self-defense, background) | Institutional-hierarchical ecclesiastical authority (Sfântul Sinod, Patriarhie) | chs. 10-13 | Always qualify as Christ-derived and suffering-validated, never as bare institutional rank. |
| generosity-in-giving vocabulary | Pomană (funerary/memorial ritual giving) and milostenie (individual ascetic almsgiving) | chs. 8-9 | See §1.6; “pomană” forbidden outright, “milostenie” restricted to contrastive notes only. |
| ”false apostles” polemic vocabulary | Sectă/sectanți (pejorative label for minority Christian groups) | ch. 11 | See §1.8; forbidden outright as a framing device. |
| legământ / legământul cel nou | Testament (Vechiul/Noul Testament as canon-division title) | ch. 3 | Never substitute “Testament” for “legământ”; keep covenant-reality and canon-title vocabulary strictly separate. |
4. Transliteration vs. Paraphrase Decisions
| Source Term | Transliteration Option | Paraphrase Option | Decision | Rationale |
|---|---|---|---|---|
| Ἀββά (Abba, Romans 8:15 background) | Avva | Tată (alone) | Transliterate (“Avva,” paired with “Tată”) | Already fixed by baseline; retained unchanged for this curriculum’s cross-references. |
| λειτουργία (leitourgia) | liturghie | slujire | Paraphrase (slujire) | Transliteration would directly and unacceptably name the collection as the Divine Liturgy; the paraphrase preserves the general “formal service” sense while avoiding the sacramental claim. See §3. |
| μετάνοια (metanoia) | metanoia (unused Greek loan) | pocăință | Paraphrase, fenced (pocăință) | An unfamiliar Greek transliteration would create a larger gap than the one it solves — Romanian readers have no devotional association with “metanoia” at all, whereas “pocăință” carries deep, usable devotional resonance that only needs boundary-setting, not replacement. |
| ἀρραβών (arrabōn) | arvună | garanție / avans | Retain established loanword (arvună) | Not a fresh transliteration decision: “arvună” is already a fully naturalized Romanian word (via historical Balkan trade Greek) with precisely the right “guaranteeing deposit” sense; “garanție” is too commercial/legalistic and loses the pledge-of-relationship nuance. |
| βῆμα (bēma) | vimă / amvon | scaunul de judecată | Paraphrase (scaunul de judecată al lui Hristos) | “Amvon” (ambo) is an existing Romanian church-architecture term for a raised liturgical platform; using it here would import an unrelated church-furniture association. Plain paraphrase avoids this entirely. |
| ψευδαπόστολοι (pseudapostoloi) | pseudo-apostoli | apostoli mincinoși | Paraphrase (apostoli mincinoși) | Romanian does have a productive “pseudo-” prefix (pseudonim, pseudoprofet), but a Greek-prefix compound here would sound clinically technical where Paul’s moral force (“false/lying”) is plain and direct; the paraphrase matches Bible-translation register better. |
| ὑπερλίαν ἀπόστολοι (hyperlian apostoloi) | (no viable transliteration) | apostoli “de soi” / apostoli aleși | Paraphrase with ironic notation | No transliteration is possible for this compound; the paraphrase must carry Paul’s sarcasm via quotation marks, since a flat literal rendering (“apostoli peste măsură”) would read as sincere praise rather than mockery. |
| σκόλοψ τῇ σαρκί (skolops tē sarki) | (none) | ghimpe / țepușă în trup | Paraphrase | Concrete, well-attested Romanian words exist; no transliteration is needed or available. |
| Ἀμήν, Ἀλληλούϊα | Amin, Aliluia | — | Transliterate (already fixed by baseline) | Retained unchanged; standard across all Romanian Bible traditions. |
| κοινωνία (13:14, benediction) | (none applicable — this is a translation choice, not a transliteration one) | părtășie vs. împărtășire | Pending ruling (see §3, §5.3) | Neither option is a transliteration; the decision is between two existing Romanian translation traditions, requiring documented theologian adjudication rather than a transliteration/paraphrase choice. |
5. Ranked List of Highest-Risk Ambiguities in 2 Corinthians
Ranked by combined severity: cultural-collision magnitude × doctrinal centrality × frequency/prominence within the letter. All Critical-tier items require human theologian review per the baseline’s escalation rules; all are cross-referenced to assets/bible_term_registry.json entries where already logged.
- λειτουργία / “slujire” vs. Liturghie (9:12) — Critical. A single occurrence, but the stakes are maximal: an unfenced rendering would claim the Corinthian collection is the Divine Liturgy, a category error at the heart of Orthodox sacramental life.
- μετάνοια / “pocăință” vs. Taina Pocăinței (7:9-10) — Critical. High relevance because this is the interpretive lens through which most Orthodox readers will process any repentance language in the entire curriculum, not only this passage.
- κοινωνία / benediction wording at 13:14 — Critical, unresolved. This exact verse is recited verbatim at every Divine Liturgy; a mismatched rendering will be noticed immediately by the target audience and could undermine confidence in the whole document. Requires a documented ruling before any Phase 2 translation of chapter 13.
- μεταμορφούμεθα / “transformați” vs. Schimbarea la Față (3:18) — Critical. Collision with one of the Twelve Great Feasts and the central icon of Palamite theosis.
- “Made him sin” (5:21) — Critical. Located inside the theological anchor passage (5:11-21) itself; a genuine conceptual gap with no natural Romanian idiom, carrying real risk of being misheard as claiming Christ sinned.
- Corporate “sfinți” vs. canonized saints (1:1; 8:4; 9:1,12; 13:13) — Critical. Carried over from the baseline; elevated here by frequency — occurring in five distinct chapters across this letter.
- “Împăcare” as asymmetrical, God-initiated reconciliation vs. ordinary mutual-reconciliation usage (5:18-20) — Critical. Located in the core passage; the everyday Romanian sense of the verb risks quietly converting Paul’s one-directional divine initiative into a negotiated, two-sided peace.
- “Autoritate apostolică” vs. institutional-hierarchical authority (chs. 10-13) — High, newly identified. Paul’s suffering-validated self-defense could be misread through a synodal/hierarchical lens absent explicit qualification.
- Generosity vocabulary vs. “pomană”/“milostenie” (chs. 8-9) — High, newly identified. Risk of recasting an ecclesial-solidarity collection as either individual almsgiving or, in the worst case, funerary-commemoration ritual giving.
- “False apostles” polemic vs. pejorative “sectă” framing (ch. 11) — High, newly identified. Risk of the text’s polemic being redirected against minority Christian groups within the curriculum’s own audience, contrary to Paul’s actual, non-denominational discernment criteria.
- “Înger de lumină” vs. Taboric Uncreated Light (11:14) — High. Carried over; risk of casting blanket suspicion on a central category of authentic Orthodox mystical experience.
- “Legământ”/“legământul cel nou” vs. “Testament” as canon-title (ch. 3) — Medium-High, newly identified. Everyday usage of “Noul Testament” for the book risks flattening the New Covenant’s relational-theological claim into a claim about one book superseding another.
- “Templul Dumnezeului celui viu” vs. physical church-building veneration (6:16) — High. Carried over.
- “Scaunul de judecată al lui Hristos” vs. Judecata de Obște (5:10) — High. Carried over; positioned immediately before the core passage (5:11-21), so any confusion here contaminates the reading of the anchor text itself.
- “Arvună” and Assurance of Salvation vs. theosis’s provisional confidence (1:22; 5:5) — Medium-High. Carried over; lexically low-risk but doctrinally tied to an open tension the baseline already flags as High.
6. Summary and Recommendations for Phase 2
- Every Critical-tier item above (rows 1–7) requires human theologian review at every occurrence, with mandatory standing translator notes attached — no exceptions, per the baseline’s Critical-tier convention.
- Item 3 (κοινωνία at 13:14) cannot proceed to Phase 2 translation of chapter 13 without a documented theologian ruling; this is a hard blocker, not merely a flagged risk.
- Three genuinely new collision risks not previously logged in
08_core_glossary.mdorbible_term_registry.jsonare introduced here and should be added to those artifacts before Phase 2 begins: (a) autoritate apostolică vs. institutional hierarchy, (b) pomană/milostenie vs. generosity-in-giving, (c) sectă vs. false-apostles polemic. All three are recommended for Medium-to-High risk registration with explicit forbidden-term status for “pomană” and “sectă.” - No chapter of 2 Corinthians is without at least one load-bearing term already documented; the full-book coverage ledger (§0) confirms no silent omissions.
- This document’s rankings should directly determine Phase 2 Step 16 processing priority: segments containing rank 1–7 items must be queued first and routed to human theologian review before any parallel-worker batch processing proceeds on adjacent segments in the same chapter.