Semantic Analysis

07 Semantic Analysis — 2 Timothy (Full Book) — English → Arabic

Methodology

This analysis follows the baseline Romans Language Package conventions exactly. Where a term already exists in translation_memory.json (Romans baseline), the established Arabic rendering is reused without alteration and only the passage-specific nuance is noted. New terms are analyzed with the full field set: Original (Greek), Transliteration, Literal meaning, Semantic range, English variants, Contextual theological meaning, Destination-language (Arabic) rendering + risk. Risk tiers (Critical/High/Medium/Low) follow the baseline’s doctrine_risk_registry.json definitions.

The core passage, 2 Timothy 3:14–4:5, receives full verse-by-verse treatment first. The remaining chapters of the whole book (1–4, including 3:1–13 and 4:6–22, the material outside the core passage) follow in canonical order. Chapters/sections that introduce no new load-bearing vocabulary state this explicitly rather than omitting coverage silently.

PART 1 — CORE PASSAGE VERSE-BY-VERSE: 2 Timothy 3:14–4:5

2 Timothy 3:14

“σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες” (“But as for you, continue in what you have learned and become convinced of, knowing from whom you learned it.”)

Field	μένε (menō)	ἐπιστώθης (episōthēs)
Transliteration	mene	epistōthēs
Literal meaning	”remain/abide” (imperative)	“you were made certain/assured” (from πιστόω)
Semantic range	stay, dwell, endure, persist, continue steadfastly	to be convinced with settled confidence; to be assured/certified; shares the πίστις (faith) root
English variants	”continue” (KJV/ESV/NIV)	“convinced” (ESV/NIV), “assured of” (KJV)
Contextual theological meaning	Perseverance in received apostolic teaching — the verb of the doctrine “Guarding Sound Doctrine” and “Perseverance under Suffering” alike; active, not passive, continuance.	Timothy’s confidence is not private opinion but settled assurance rooted in a trustworthy transmission chain (Paul, Lois, Eunice) — foundational to “Faithful Transmission of the Gospel.”
Arabic rendering & risk	اثبت / استمر (Van Dyck: “فاثبت على ما تعلّمته”). Risk: Medium — must retain active, ongoing perseverance, not mere passive retention.	تيقّنت / أُقنعت. Risk: Medium-High — must not collapse into generic “believed” (اعتقدت), which would blur the assurance-from-a-reliable-source sense into bare creedal assent (cf. baseline note on الإيمان).

Additional load-bearing element: παρὰ τίνων ἔμαθες (“from whom you learned it”) — emphasizes a known, trustworthy human transmission chain, not an anonymous or later-corrupted text. Risk: High — this phrase is a direct pastoral counter to any tahrīf-style (“scripture was corrupted in transmission”) framing; the passage’s own logic grounds authority in a verifiable, personal chain of custody.

2 Timothy 3:15

“καὶ ὅτι ἀπὸ βρέφους τὰ ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ” (“and that from infancy you have known the sacred writings, which are able to make you wise for salvation through faith which is in Christ Jesus.”)

ἱερὰ γράμματα (hiera grammata) — “sacred writings/letters.” Literal: “holy letters/documents.” Semantic range: sacred texts, here the OT Scriptures Timothy learned as a child from his believing mother and grandmother (cf. 1:5). English variants: “holy Scriptures” (KJV/NIV), “sacred writings” (ESV/NRSV). Contextual meaning: establishes the OT canon as already-authoritative before Christ’s coming; sets up the fuller claim of v.16. Arabic: الكتب المقدسة (established Van Dyck rendering). Risk: High — foundational to “Inspiration and Sufficiency of Scripture”; must affirm continuity and preservation of this text across time, directly countering any tahrīf (“corruption of prior scripture”) assumption rather than conceding it.
σοφίσαι (sophisai, < σοφίζω) — “to make wise.” Semantic range: to instruct in wisdom, to render wise (rare NT usage; contrast 2 Pet 1:16’s negative use for “cleverly devised myths”). Arabic: تجعلك حكيمًا / تُحكِّمك. Risk: Low-Medium.
εἰς σωτηρίαν — reuses baseline الخلاص (al-khalāṣ), Critical. Note: here Scripture’s stated purpose is to lead to the fixed, secured deliverance defined in the baseline entry — not a probabilistic, deeds-weighed outcome.
διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ — reuses baseline الإيمان (al-īmān), High. This verse is an ideal anchor for the baseline’s relational-trust nuance: the explicit object “in Christ Jesus” makes the personal-trust sense unmistakable and should be cited in Phase 2 training examples.

2 Timothy 3:16

“πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ” (“All Scripture is God-breathed and profitable for teaching, for reproof, for correction, for training in righteousness.”)

πᾶσα γραφή (pasa graphē) — “all/every Scripture.” Literal: “all writing.” Semantic range debated between “every individual passage” and “Scripture as a whole collection” — both readings affirm the same inspiration-quality. English variants: “all Scripture” (ESV/NIV), “all scripture” (KJV). Arabic: established Van Dyck “كل الكتاب.” Risk: High — the anchor verse for “Inspiration and Sufficiency of Scripture.” The universal quantifier (“all/every”) must not be softened to “some” or “certain parts,” per the baseline’s universality-preservation rule.
θεόπνευστος (theopneustos) — “God-breathed.” A Pauline coined compound from θεός (God) + πνέω (breathe), occurring only here in the NT. Literal: “breathed-out by God.” Semantic range: divinely originated, produced by God’s own breath — describing the text’s origin, not merely its later verification. English variants: “given by inspiration of God” (KJV), “God-breathed” (NIV/ESV), “inspired by God” (NRSV). Contextual theological meaning: THE central term for “Inspiration and Sufficiency of Scripture.” Arabic rendering: established Van Dyck “موحى به من الله.” Risk: CRITICAL. The root و-ح-ي (waḥy) is the precise technical Islamic term for Muhammad’s reception of the Qur’an via Gabriel — understood as verbatim divine dictation, delivered in a single, final, closed revelatory event, to one final prophet. Using موحى به risks two specific misreadings: (a) that biblical inspiration is dictation erasing the human author’s voice (directly contradicted by Paul’s own intensely personal voice throughout this very letter — grandmother, cloak, books, Alexander the coppersmith); (b) that this Scripture, like the Qur’an’s claim over prior scripture, is provisional and subject to a later superseding revelation (naskh/abrogation logic — cf. baseline’s fulfillment_of_prophecy doctrine note). موحى به must be retained (it is the standing Christian Arabic Bible term; no safer established alternative exists), but every occurrence requires explicit teaching scaffolding distinguishing biblical inspiration’s mode (God moving many human authors, in their own idiom, across centuries, to write exactly what he intended) and result (a fixed, complete, sufficient, non-abrogated collection) from Qur’anic waḥy’s mode and finality claim.
ὠφέλιμος (ōphelimos) — “profitable/beneficial.” Semantic range: useful, advantageous. Grounds the sufficiency half of the doctrine — Scripture is not only true but functionally adequate. Arabic: نافع / مفيد. Risk: Low-Medium.
διδασκαλία (didaskalia) — “teaching/doctrine.” Semantic range: the act of teaching, or its content. Central to “Guarding Sound Doctrine” (see also 4:3 below). Arabic: التعليم. Risk: Medium — prefer التعليم الصحيح over العقيدة السليمة when qualified as “sound,” to avoid pulling the sense toward the Islamic ‘aqīdah-literature framework of a fixed, systematized creed to be memorized and affirmed (a collision parallel to the baseline’s الإيمان/creedal-assent caution).
ἔλεγχος (elenchos) — “reproof/conviction of error.” Arabic: التوبيخ / التبكيت. Risk: Low.
ἐπανόρθωσις (epanorthōsis) — “correction/restoration,” NT hapax. Arabic: التقويم / الإصلاح. Risk: Low.
παιδεία (paideia) — “training/discipline,” moral formation as of a child’s upbringing. Arabic: التأديب / التهذيب (established Bible usage; تربية is the more common general Arabic/Islamic word for upbringing but is not the Van Dyck tradition’s choice here). Risk: Low-Medium.
τὴν ἐν δικαιοσύνῃ — reuses baseline البر (al-birr), Critical. Note: here the sense is the ethical/practical fruit of Scripture’s training (righteous conduct), distinct from Romans’ forensic-standing sense — both senses coexist in Paul and must be disambiguated per context, never merged.

2 Timothy 3:17

“ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος” (“so that the man of God may be complete/proficient, equipped for every good work.”)

ἄρτιος (artios) — “complete/fully qualified,” NT hapax. Arabic: كاملًا / تام الاستعداد. Risk: Low-Medium.
ὁ τοῦ θεοῦ ἄνθρωπος — “the man of God,” an OT-echoing title (Moses, Elijah, et al.) here applied to the minister of the word. Arabic: رجل الله. Risk: Medium — must be kept as a functional, ministerial descriptor (like an OT prophet’s office), never allowed to drift toward a Sufi awliyā’-style venerated/intercessory sainthood category (cf. baseline’s rejection of الأولياء for “saints”).
ἐξηρτισμένος (exartismenos, < ἐξαρτίζω) — “fully equipped/outfitted” (nautical background: to fit out a ship completely). Arabic: مُجهَّزًا / مزوَّدًا. Risk: High — the doctrinal claim here (Scripture alone fully equips for every good work, requiring no supplementary revelation) stands in direct tension with the Islamic doctrine of Muhammad’s revelation as the necessary final completion of all prior partial revelation (khātam al-nabiyyīn). The vocabulary itself is safe, but the sufficiency claim must be taught deliberately.
πᾶν ἔργον ἀγαθόν — “every good work.” Risk: Low, but keep the universal quantifier unqualified per the baseline’s universality rule.

2 Timothy 4:1

“Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, κατὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ” (“I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, by his appearing and his kingdom.”)

Διαμαρτύρομαι (diamartyromai) — “I solemnly charge/testify,” an intensified form of μαρτυρέω (“witness”), invoking God and Christ themselves as witnesses to a binding charge. Arabic: أُناشد / أُشهِد (Van Dyck: “أُناشدك أمام الله”). Risk: Medium-High — must convey a solemn, courtroom-style charge, not a casual request; central to “The Charge to Preach the Word.”
τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς — Christ as universal judge of all humanity, living and dead. Arabic: الذي سيدين الأحياء والأموات. Risk: High — a unique divine prerogative ascribed to Christ; a high-Christology claim (parallel to Romans 14:9-10) that must never be softened.
ἐπιφάνεια (epiphaneia) — “appearing.” Here referring to Christ’s second, future coming (parousia sense) — distinct from 1:10’s use of the same word for his first coming (incarnation sense; see Chapter 1 below). Semantic range: a visible, splendid manifestation (Hellenistic usage: a god’s or king’s visitation). English variants: “appearing” (ESV/NIV/KJV). Arabic: established Van Dyck “ظهور.” Risk: CRITICAL. The baseline explicitly rejects الظهور as a rendering for incarnation because it echoes the Qur’an’s own crucifixion-denial language (“shubbiha lahum,” it was made to appear so). That rejection concerns the incarnation referent specifically; the second-coming referent here is a different theological event and Van Dyck tradition does use ظهور for it. However, because the SAME Greek word (ἐπιφάνεια) covers both referents across 1:10, 4:1, and 4:8, translators must: (a) apply a disambiguating modifier at first use in each document (“ظهوره الأول” / first appearing = incarnation, vs. “ظهوره الثاني” / second appearing = return), and (b) reinforce in both cases that this is the same real, historical, bodily Christ — never a mere apparition — actively countering, not accommodating, “appearance-only” theology.
βασιλεία (basileia) — reuses baseline ملكوت الله (malakūt Allāh), Medium. Here tied specifically to Christ’s return as judge.

2 Timothy 4:2

“κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ” (“preach the word; be ready in season and out of season; reprove, rebuke, exhort, with all patience and teaching.”)

κήρυξον (kēryxon, < κηρύσσω) — “preach/proclaim/herald” (imperative). Semantic range: to announce publicly and authoritatively, as a herald proclaims a king’s decree — shares its root with κῆρυξ, “herald,” Paul’s own self-description in 1:11. Contextual meaning: THE core verb of “The Charge to Preach the Word.” Arabic: established Christian usage اِكرِز / الكرازة (root ك-ر-ز, historically used in Arabic Christian tradition for public gospel proclamation). Risk: High — surface functional resemblance to Islamic da’wah (calling others to the faith) invites conflation, but the content and authority-structure differ sharply: the herald proclaims a completed, finished announcement on the authority of a king who has already acted, not an invitation to assent to a system of law and practice. Keep الكرازة distinct from الدعوة (already flagged in the baseline for “calling”) and from تبشير (flagged in the baseline for real-world apostasy-related safety risk).
τὸν λόγον — “the word,” here shorthand for the completed apostolic gospel message just grounded in Scripture (3:14-17).
εὐκαίρως ἀκαίρως — idiom, literally “well-timed, ill-timed,” i.e. “whether convenient or not.” Idiom-handling required: natural Arabic equivalent “في وقت مناسب وغير مناسب,” not a literal calque. Risk: Low.
ἔλεγξον, ἐπιτίμησον, παρακάλεσον — “reprove, rebuke, exhort/encourage.” παρακάλεσον reuses baseline يشجع / يعظ, Low. ἔλεγξον/ἐπιτίμησον are new, generic pastoral-correction vocabulary: توبيخ (reprove) and زجر/انتهار (rebuke sharply). Risk: Low-Medium.
μακροθυμία (makrothymia) — “patience/longsuffering,” forbearance especially toward people, without retaliation. Arabic: طول الأناة. Risk: Low-Medium — note Islamic ṣabr (الصبر) is the dominant general endurance-virtue, broadly compatible (cf. baseline’s shukr note), but here the sense is narrower: patience specifically exercised in correcting others, not general hardship-endurance.
διδαχῇ (didachē) — near-synonym of διδασκαλία. Risk: Low-Medium; see glossary entry.

2 Timothy 4:3

“ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν” (“for the time will come when they will not endure sound teaching, but having itching ears, they will accumulate for themselves teachers to suit their own desires.”)

ὑγιαινούσης διδασκαλίας (hygiainousēs didaskalias) — “sound/healthy teaching.” ὑγιαίνω literally means “to be healthy” (medical metaphor; cf. Luke 5:31), here applied metaphorically to doctrine that produces spiritual wholeness versus teaching that corrupts like disease (cf. 2:17’s “gangrene” image, Chapter 2 below). Contextual meaning: THE key phrase for “Guarding Sound Doctrine.” English variants: “sound doctrine” (KJV/ESV/NIV), “healthy teaching” (literal). Arabic: established Christian usage التعليم الصحيح / السليم. Risk: HIGH. Must not be rendered العقيدة الصحيحة (“the correct creed”), which pulls the sense toward the Islamic ‘aqīdah-literature model of a fixed, comprehensive, systematized creedal statement to be recited and affirmed (parallel risk to the baseline’s الإيمان/creedal-assent caution). “Healthy TEACHING” here concerns ongoing apostolic instruction received and guarded within a living relationship of trust (cf. 3:14, “from whom you learned it”), not primarily a catechism. Retain the health/wholeness root (ص-ح-ح / ص-ل-ح) rather than legal-correctness vocabulary.
οὐκ ἀνέξονται (< ἀνέχομαι) — “will not endure/tolerate.” Arabic: لا يحتملون / لن يطيقوا. Risk: Low-Medium.
ἐπιθυμίας — “desires/lusts,” same family as 2:22’s “youthful passions.” Risk: Low-Medium.
ἐπισωρεύσουσιν (< ἐπισωρεύω) — “will heap up/accumulate,” NT hapax, a vivid image of stockpiling teachers. Risk: Low.
διδασκάλους — “teachers,” here self-serving, contrasted with Paul’s own faithful teaching office (1:11). Risk: Low-Medium.
κνηθόμενοι τὴν ἀκοήν — “having itching ears,” literally “being tickled/scratched as to hearing.” Idiom-handling required: Van Dyck renders literally (“مستحكة مسامعهم”); this vivid calque is intelligible in the established Christian Arabic tradition and may be retained, or the underlying sense (craving novel, pleasing messages rather than confronting truth) supplied where clarity requires it. Risk: Medium (idiom-fidelity note required).

2 Timothy 4:4

“καὶ ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται” (“and will turn away their hearing from the truth and will turn aside to myths.”)

τῆς ἀληθείας — “the truth,” contrasted with μῦθος. Arabic: الحق / الحقيقة. Risk: Low-Medium.
ἀποστρέψουσιν (< ἀποστρέφω) — “will turn away.” Semantic range: to turn away from, avert, reject. This is the closest 2 Timothy comes to explicit “apostasy” vocabulary (the letter never uses the noun ἀποστασία; cf. 1:15, “all who are in Asia turned away from me,” same verb family). Contextual meaning: THE key verb for “Apostasy and False Teachers in the Last Days.” Arabic: يصرفون / يعرضون. Risk: CRITICAL. Must render as an active turning-away FROM the truth, never softened to neutral inattention. This concept intersects directly with ridda (apostasy from Islam), a category carrying severe social and legal consequences in many Arabic-speaking contexts. Materials discussing “turning away from the truth” will land with unusual personal weight for believers of Muslim background; pastoral framing must accompany every occurrence (cf. baseline’s evangelism doctrine safety note).
μύθους (mythous) — “myths/fables,” fictitious tales lacking basis in fact, contrasted with ἀλήθεια. Arabic: خرافات / أساطير. Risk: Medium — the vocabulary itself is simple and low-risk, but flagged Medium because Islamic apologetic literature sometimes applies this same “khurāfāt/asāṭīr” label to core Christian doctrines (incarnation, Trinity); ensure the term here reads plainly as Paul’s own warning against novel false teaching, not an invitation to a reverse application.

2 Timothy 4:5

“σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάθησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον” (“but as for you, be sober-minded in all things, endure suffering, do the work of an evangelist, fulfill your ministry.”)

νῆφε (< νήφω) — “be sober/watchful/clear-headed” — literal sobriety extended figuratively to mental alertness against deception (cf. 1 Thess 5:6, 1 Pet 5:8). Arabic: اصحُ / كن صاحيًا. Risk: Low-Medium.
κακοπάθησον (< κακοπαθέω) — “endure hardship/suffer evil” (imperative); same root as 2:9 (Paul’s own chains) and 1:8 (shared suffering). THE key verb for “Perseverance under Suffering.” Arabic: احتمل المشقات / تألم كمتألم صالح. Risk: High — must convey active, willing endurance for the gospel’s sake, never passive victimhood nor a call to seek out suffering; this connects directly to the lived experience of many Arabic-speaking believers of Muslim background facing real familial, social, or legal pressure. Pastoral sensitivity required.
ἔργον ποίησον εὐαγγελιστοῦ — “do the work of an evangelist.” εὐαγγελιστής derives from εὐαγγέλιον, reusing baseline الإنجيل, High. Arabic: مُبشِّر. Risk: Medium-High — intersects with the baseline’s evangelism note on تبشير’s real safety stakes in apostasy-sensitive contexts; note مبشر is correctly rooted in الإنجيل/بشارة, not in دعوة vocabulary.
τὴν διακονίαν — “the ministry/service.” Arabic: الخدمة. Risk: Low-Medium.
πληροφόρησον (< πληροφορέω) — “fulfill fully/carry out completely.” Arabic: أكمل / تمّم. Risk: Low-Medium — echoes 4:7’s “finished the race,” reinforcing the doctrine of faithful completion of one’s charge.

PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 (2 Timothy 1:1–18)

ἀπόστολος (apostolos) — reuses baseline الرسول, High. 1:1, Paul’s self-designation; note per baseline this must be distinguished from the Islamic prophetic office and its finality claim.
κατ’ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ (epangelian zōēs) — “according to the promise of life that is in Christ Jesus.” ἐπαγγελία = “promise.” Arabic: الوعد. Risk: Medium — parallels the baseline’s covenant entry (العهد): a relational, divinely-initiated promise, not a mutual contract.
τέκνον ἀγαπητόν (teknon agapēton) — “beloved child” (1:2), Paul’s address to Timothy. Arabic: الابن الحبيب. Risk: Low — spiritual-fatherhood idiom; note this is pastoral/relational language, distinct from the baseline’s Critical adoption/father entries, though thematically resonant with them.
χάρις, ἔλεος, εἰρήνη (charis, eleos, eirēnē) — “grace, mercy, peace” (1:2). χάρις and εἰρήνη reuse baseline النعمة (High) and السلام (Medium). ἔλεος (eleos) “mercy” is a new baseline entry: Arabic: established النعمة-family term الرحمة. Risk: High — note the baseline explicitly flags الرحمة as one of Allah’s 99 names functioning in Islamic theology as favor responsive to piety; here, paired with χάρις in a Trinitarian greeting, it must retain the sense of God’s compassionate favor flowing from the same unmerited source as grace, not a separate meritorious category.
εὐχαριστία / εὐχαριστῶ (1:3) — reuses baseline الشكر, Low.
καθαρᾷ συνειδήσει (kathara syneidēsei) — “with a pure conscience” (1:3). συνείδησις (syneidēsis) “conscience,” new term. Arabic: الضمير (الطاهر/النقي). Risk: Low-Medium — modern Arabic shares this vocabulary broadly; Islamic anthropology’s fiṭrah doctrine (innate purity) is a related but distinct concept — brief contextual note recommended, not a major collision.
ἀνυπόκριτος πίστις (anypokritos pistis) — “sincere/unfeigned faith” (1:5), of Lois and Eunice. Reuses baseline الإيمان, High, with the qualifier “sincere” (غير النفاق / الخالص). Risk: High — an intergenerational transmission-of-faith example, directly supporting “Faithful Transmission of the Gospel.”
ἀναζωπυρέω (anazōpyreō) — “to rekindle/stir into flame” (1:6), NT hapax, metaphor for stirring up the χάρισμα. Arabic: تُضرم / تُلهب (من جديد). Risk: Low — idiom-handling: preserve the fire-metaphor naturally rather than literally.
χάρισμα (charisma) — reuses baseline المواهب الروحية (spiritual gift), Medium, here singular (Timothy’s specific gift via the laying on of hands, 1:6).
πνεῦμα δειλίας … δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ (1:7) — “spirit of timidity… of power, love, and self-discipline.” σωφρονισμός (sōphronismos), NT hapax, “sound judgment/self-discipline,” new term: Arabic: ضبط النفس / رزانة العقل. Risk: Medium — δύναμις reuses baseline قوة الله; the passage’s πνεῦμα here is debated between the Holy Spirit and the resulting human disposition — translators must keep the referent of “روح” clear from context to avoid confusion with folk-Arabic usages of “روح” (spirit/jinn).
ἐπαισχύνομαι (epaischynomai) — “be ashamed of” (1:8, 1:12, 1:16), new term, directly echoing Romans 1:16 (“not ashamed of the gospel”). Arabic: يخزى/يستحي من. Risk: High — should be flagged for cross-document consistency with the Romans rendering of the same verb, since the “unashamed testimony amid suffering” motif recurs as a structural theme across both letters.
μαρτύριον (martyrion) — “testimony” (1:8), of “the gospel” / “our Lord.” Arabic: شهادة. Risk: Medium — reinforces “Faithful Transmission of the Gospel” as a public, courtroom-style witness, not private conviction.
συγκακοπαθέω (synkakopatheō) — “share in suffering” (1:8), compound with κακοπαθέω (see 4:5 above and 2:9 below). Arabic: شارك في الآلام / اشترك في المشقات. Risk: High — core to “Perseverance under Suffering.”
σωτήρ (sōtēr) — “Savior” (1:10, of Christ). New baseline-adjacent term. Arabic: established المخلّص. Risk: CRITICAL — applied directly to Christ, this asserts full deity and unique salvific agency (see baseline salvation, lord, son_of_god entries). Islamic theology has no structural category requiring a “Savior,” since it denies inherited sin and denies substitutionary bearing of another’s sin (Qur’an 6:164) — this term must always be taught with that scaffolding, not assumed as self-evidently shared vocabulary despite its familiar sound.
κλῆσις ἁγία (klēsis hagia) — “a holy calling” (1:9). Reuses baseline الدعوة + مقدس, both High/Medium. Note the immediate co-text: “οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν” (“not according to our works but according to his own purpose and grace”) — this is a grace-versus-works verse of the same structural class as Romans 4:4-5 and 11:5-6 and must be flagged for the same escalation-level review.
πρόθεσις (prothesis) — “purpose/plan” (1:9), new term. Arabic: القصد / العزم (الإلهي). Risk: Medium — links conceptually to baseline election (اختيار الله) and providence (العناية الإلهية); keep distinct from folk qadar fatalism.
ἐπιφάνεια (epiphaneia) — “appearing” (1:10), here referring to Christ’s first coming (the incarnation event: “manifested through the appearing of our Savior Christ Jesus”). See the full CRITICAL treatment under 4:1 above; this is the incarnation-sense occurrence requiring the strongest caution against rendering as unqualified الظهور without pairing it explicitly with التجسد (the baseline’s established, safe incarnation term) so readers do not read “appearing” as mere apparition.
καταργήσαντος τὸν θάνατον (katargēsantos ton thanaton) — “having abolished death” (1:10). Arabic: أبطل الموت / نقض سلطان الموت. Risk: High — a resurrection-adjacent claim; must be read together with the baseline resurrection Critical scaffolding (the historical crucifixion must first be established before “abolishing death” has an event to refer to).
φωτίσαντος (phōtisantos) — “having brought to light” (1:10). Arabic: أظهر / أنار. Risk: Low-Medium — avoid Sufi ishrāq (illumination-mysticism) resonance; keep to the sense of publicly revealing/disclosing, per the baseline’s glory caution against light-mysticism renderings.
ἀφθαρσία (aphtharsia) — “incorruption/immortality” (1:10). Arabic: عدم الفساد / الخلود. Risk: Medium — the resurrection-life gift secured through Christ, not a philosophical concept of the soul’s inherent immortality.
κῆρυξ, ἀπόστολος, διδάσκαλος (1:11) — “herald, apostle, teacher.” ἀπόστολος reuses baseline term; κῆρυξ (kēryx), new: Arabic: كارز / مُبشِّر مُناد. Risk: Medium; διδάσκαλος (didaskalos), new: Arabic: معلّم. Risk: Low-Medium — see also the “prophet” baseline caution about titles that could be read as complete/final; here “teacher” is one of three offices, not exhaustive of Paul’s identity.
παραθήκη (parathēkē) — “deposit/entrusted treasure” (1:12, 1:14). New term, central to “Faithful Transmission of the Gospel.” Arabic: established Christian-Bible usage الوديعة (cf. 1 Timothy 6:20 Van Dyck). Risk: High — deliberately NOT rendered أمانة (amānah), despite أمانة being the more common modern Arabic word for “a trust.” أمانة carries major, specific Qur’anic and prophetic loading (Qur’an 33:72’s cosmic Trust; Muhammad’s own title al-Amīn, “the trustworthy one”) that would import a competing theological frame. الوديعة (a legal/financial deposit-trust) is the safer, already-established choice and must be retained exactly.
πέπεισμαι (pepeismai) — “I am persuaded/convinced” (1:12), assurance vocabulary. Arabic: أنا متيقن / واثق. Risk: Medium-High — links to “Assurance of Reward” and to the baseline’s assurance_of_salvation Critical doctrine (Romans 8); note the parallel structural argument (confidence grounded in God’s character/ability, not a deeds-balance).
ὑποτύπωσις ὑγιαινόντων λόγων (hypotypōsis hygiainontōn logōn) — “the pattern/model of sound words” (1:13). ὑποτύπωσις, new term: Arabic: نموذج / مثال. Risk: Medium. ὑγιαινόντων λόγων reuses the “sound/healthy” root of 4:3 (see CRITICAL note above) — same High risk caution against creedal-checklist rendering applies here.
Proper names: Φύγελος, Ἑρμογένης (Phygelus, Hermogenes) — deserted Paul (1:15), apostasy-adjacent but Low risk (simple names). Ὀνησίφορος (Onesiphorus) — his household shown mercy for faithful, unashamed service (1:16-18); low risk, but note the “on that day” (ἐν ἐκείνῃ τῇ ἡμέρᾳ) reward-language echo relevant to “Assurance of Reward,” Medium.

Chapter 2 (2 Timothy 2:1–26)

ἐνδυναμοῦ (endynamou) — “be strengthened” (2:1), reuses baseline قوة الله conceptually; new verb form. Risk: Low-Medium.
ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ — reuses baseline النعمة, High.
παράθου πιστοῖς ἀνθρώποις (parathou pistois anthrōpois) — “entrust to faithful men” (2:2), from the same παραθήκη family as Ch.1 above — the explicit transmission chain verse (Paul → Timothy → faithful men → others). Contextual meaning: the structural proof-text for “Faithful Transmission of the Gospel.” Risk: High. πιστοῖς reuses baseline الإيمان-family adjective (faithful/trustworthy), High.
στρατιώτης, ἀθλέω, γεωργός (2:3-6) — “soldier, athlete, farmer” — three vocational metaphors for disciplined ministry. Arabic: جندي، متبارٍ رياضي، فلاح/زارع. Risk: Low — generic, safe vocabulary; note only that “soldier” metaphors in some Arabic contexts may evoke jihad-adjacent associations and should be handled with plain military-service framing, not martial-religious framing.
σπέρμα Δαυίδ, ἐγήγερται ἐκ νεκρῶν (2:8) — “seed of David… raised from the dead.” Reuses baseline نسل داود (High) and القيامة (Critical, with the full apologetic scaffolding on the historicity of the crucifixion required before resurrection has an event to refer to) and الإنجيل (High).
δέδεμαι (dedemai) — “I am bound/chained” (2:9), contrasted with “the word of God is not bound.” New, Low-Medium: Arabic: أنا في قيود. Reinforces “Perseverance under Suffering.”
πάντα ὑπομένω (panta hypomenō) — “I endure all things” (2:10), ὑπομένω (hypomenō), new term central to “Perseverance under Suffering.” Arabic: أحتمل كل شيء / أصبر على كل شيء. Risk: High.
ἐκλεκτοί (eklektoi) — “the elect” (2:10), reuses baseline اختيار الله-family, High; note per baseline caution against collapse into folk qadar fatalism.
δόξα αἰώνιος (doxa aiōnios) — “eternal glory” (2:10). δόξα reuses baseline المجد, High; αἰώνιος “eternal,” new descriptor, Low-Medium: Arabic: الأبدي.
πιστὸς ὁ λόγος (pistos ho logos) — “the saying is trustworthy/faithful” (2:11), a recurring Pauline formula (cf. 1 Tim/Titus). Arabic: هذا القول صادق أمين. Risk: Low-Medium.
συναποθνήσκω / συζήσομεν (2:11) — “died with… will live with [him]” — union-with-Christ language, echoing Romans 6. Risk: High — connects to the doctrine-registry’s christian_identity_in_christ category (identity in union with Christ, not tribal/sectarian identity).
ἀρνέομαι (arneomai) — “deny” (2:12-13) — “if we deny him, he will also deny us… yet if we are faithless, he remains faithful, for he cannot deny himself.” New term, central to “Apostasy and False Teachers.” Arabic: يُنكر. Risk: High — note the careful theological balance the passage itself makes between human unfaithfulness and God’s unwavering faithfulness (πιστὸς μένει, reusing baseline الإيمان-root); this must not be flattened into either cheap security or works-based fear.
ὀρθοτομέω (orthotomeō) — “to cut straight / rightly handle” (2:15), NT hapax, “rightly handling the word of truth.” Central hermeneutical term for “Guarding Sound Doctrine.” Arabic: يُقوّم / يُصيب في تفسير كلمة الحق. Risk: Medium-High.
βέβηλος κενοφωνία (bebēlos kenophōnia) — “profane/empty chatter” (2:16). New, Low: Arabic: أقاويل باطلة فارغة.
γάγγραινα (gangraina) — “gangrene” (2:17), vivid disease-metaphor for how false teaching spreads — same “health” root family as ὑγιαίνω (4:3, 1:13). Arabic: كالآكلة / الغرغرينا. Risk: Medium — worth cross-referencing with the “sound/healthy teaching” glossary entry as two sides of one medical metaphor.
Proper names: Ὑμέναιος, Φιλητός (Hymenaeus, Philetus) (2:17-18) — false teachers claiming “the resurrection has already happened.” Risk: High, with an important distinguishing note: this is a different heresy (an over-realized/over-spiritualized eschatology) from the Qur’an’s denial that Christ was crucified/raised at all (4:157). Translators and teachers must not conflate the two — this passage warns against a premature claim about resurrection’s timing, not a denial of the event itself, and should not be used as if it addressed the Islamic crucifixion-denial directly.
θεμέλιος τοῦ θεοῦ ἕστηκεν (2:19) — “the foundation of God stands firm.” New, Medium: Arabic: أساس الله ثابت. Relevant to “Assurance of Reward”/God’s faithfulness amid apostasy.
σφραγίς (sphragis) — “seal” (2:19), of the twin inscriptions (“the Lord knows those who are his” / “let everyone who names the Lord’s name depart from iniquity”). Arabic: الختم. Risk: Medium — note the lexical proximity to “Seal of the Prophets” (khātam al-nabiyyīn) is a false-friend risk to flag for translator awareness even though the theological content (ownership/security, not prophetic finality) is unrelated; disambiguate with context.
σκεῦος εἰς τιμήν / ἀτιμίαν (2:20-21) — “vessel for honor/dishonor.” New, Low-Medium: Arabic: وعاء للكرامة / للهوان. Note: distinct from Romans 9’s potter-and-vessel election argument — here the point is self-cleansing/moral responsiveness within the household, not sovereign election; do not conflate the two passages’ arguments.
φεῦγε … δίωκε (2:22) — “flee… pursue” — παιρ of imperatives. δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην (the pursuit targets) reuse baseline البر, الإيمان, السلام, all High/Critical/Medium respectively; ἀγάπη “love,” Low.
νεωτερικαὶ ἐπιθυμίαι (2:22) — “youthful passions/lusts.” New, Low: Arabic: شهوات الشباب.
μωρὰς ζητήσεις, μάχας (2:23) — “foolish disputes, quarrels.” New, Low: Arabic: المباحثات الغبية، المخاصمات.
ἤπιος, διδακτικός, ἀνεξίκακος (2:24) — “gentle, able to teach, patient/tolerant of evil” — pastoral-qualification vocabulary. New, Low-Medium: Arabic: وديع، صالح للتعليم، محتمل للشر.
ἀνατρέπουσιν τήν τινων πίστιν (2:18) — “overturning some people’s faith.” Reuses baseline الإيمان, High; ἀνατρέπω new, Medium: Arabic: يقلبون / يُزعزعون.
μετάνοια (metanoia) — “repentance” (2:25), new term: Arabic: established التوبة. Risk: High — Islamic tawba is a major, well-developed theological category, broadly compatible in general shape (a similar pattern to the baseline’s shukr/ṣabr note). The subtle but essential point to preserve is 2:25’s specific framing: “μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν” (“that God may perhaps grant them repentance”) — repentance itself is presented here as sovereignly granted by God, not merely a human achievement that God subsequently rewards. This nuance must not be flattened into the more common (though not exclusive) Islamic emphasis on tawba as primarily human-initiated turning that God then accepts.
παγὶς τοῦ διαβόλου (2:26) — “the snare of the devil.” New, Low-Medium: Arabic: فخ إبليس / شبكة الشيطان.
ἀνανήψωσιν (2:26) — “return to soberness/come to their senses.” New, Low: Arabic: يرجعوا إلى رشدهم / يصحوا.

Chapter 3 (2 Timothy 3:1–13)

Note: 3:14-17 is treated fully in the Core Passage section above and is not repeated here.

ἔσχαται ἡμέραι (eschatai hēmerai) — “last days” (3:1). New term, central to “Apostasy and False Teachers in the Last Days.” Arabic: established الأيام الأخيرة. Risk: Medium-High — Islamic eschatology has its own well-developed “end times” narrative (ākhir al-zamān, al-Dajjāl, al-Mahdī, signs of the Hour); readers may map this phrase onto that framework by default. Must be taught within the NT’s own already-inaugurated/not-yet-consummated eschatological structure (the “last days” began with Christ’s first coming), not the Islamic scheme.
χαλεποὶ καιροί (3:1) — “difficult/perilous times.” New, Low: Arabic: أزمنة عصيبة.
Vice list (3:2-5) — twenty descriptive terms of last-days corruption. Presented as a table; individually Low risk (standard moral vocabulary) except where noted:

Greek	Transliteration	Gloss	Arabic	Risk note
φίλαυτοι	philautoi	lovers of self	محبون لأنفسهم	Low
φιλάργυροι	philargyroi	lovers of money	محبون للمال	Low
ἀλαζόνες	alazones	boastful	متفاخرون	Low
ὑπερήφανοι	hyperēphanoi	arrogant/proud	متكبرون	Low
βλάσφημοι	blasphēmoi	blasphemers	مجدّفون	Low-Medium — shared category with Islamic blasphemy concern; not a rendering risk
γονεῦσιν ἀπειθεῖς	goneusin apeitheis	disobedient to parents	غير طائعين لوالديهم	Low
ἀχάριστοι	acharistoi	ungrateful	غير شاكرين	Low
ἀνόσιοι	anosioi	unholy	غير أبرار / دنسون	Low
ἄστοργοι	astorgoi	without natural love	بلا حنان طبيعي	Low
ἄσπονδοι	aspondoi	irreconcilable	لا يقبلون الصلح	Low
διάβολοι	diaboloi	slanderers	نمّامون مفترون	Low
ἀκρατεῖς	akrateis	without self-control	عاجزون عن ضبط النفس	Low
ἀνήμεροι	anēmeroi	savage/brutal	وحشيون	Low
ἀφιλάγαθοι	aphilagathoi	haters of good	غير محبين للخير	Low
προδόται	prodotai	traitors	خائنون	Low
προπετεῖς	propeteis	reckless/rash	متسرعون	Low
τετυφωμένοι	tetyphōmenoi	puffed up/conceited	منتفخون بالكبرياء	Low
φιλήδονοι μᾶλλον ἢ φιλόθεοι	philēdonoi mallon ē philotheoi	lovers of pleasure rather than lovers of God	محبون للملذات أكثر من محبتهم لله	Medium — the φιλήδονος/φιλόθεος contrast is the passage’s climactic bookend and should be preserved as a deliberate structural pair, not diluted

μόρφωσιν εὐσεβείας … τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι (3:5) — “having a form of godliness but denying its power.” εὐσέβεια (eusebeia) “godliness/piety,” new term: Arabic: established Van Dyck التقوى. Risk: HIGH — taqwā is one of the central and most frequent virtue-terms in the Qur’an (God-consciousness expressed through Sharia-compliant conduct, understood as building merit). Broadly shared vocabulary, but this specific verse warns against merely external, form-without-transformation piety — a genuinely useful bridge-point if handled carefully, but risky if “godliness” collapses into a checklist-performance sense (parallel to the baseline’s righteousness/al-birr caution). δύναμις reuses baseline قوة الله, Medium; ἀρνέομαι reuses the deny-vocabulary flagged above, High.
γυναικάρια σεσωρευμένα ἁμαρτίαις (3:6) — “weak-willed women loaded down with sins.” New, Low, but flag translation-tone sensitivity: render with the text’s own idiom (a specific rhetorical target of the false teachers’ manipulation) without amplifying it into a gratuitously pejorative general statement about women. Arabic: نساء ضعيفات محمّلات بالخطايا.
πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν (3:7) — “always learning and never able to arrive at the knowledge of the truth.” ἐπίγνωσις ἀληθείας (epignōsis alētheias), “knowledge of the truth,” a recurring 2 Timothy phrase (cf. 2:25, 3:7; also Titus 1:1). New term. Arabic: معرفة الحق. Risk: Medium-High — contrasts mere information-accumulation with actual saving knowledge; directly relevant to both “Guarding Sound Doctrine” and “Inspiration and Sufficiency of Scripture” (Scripture, not endless novel teaching, is what actually leads to this knowledge, per 3:15’s σοφίσαι εἰς σωτηρίαν).
Ἰάννης καὶ Ἰαμβρῆς (Jannes and Jambres, 3:8) — the Exodus sorcerers by extrabiblical Jewish tradition. Low risk; note as a potential cultural bridge, since the Qur’an also references Pharaoh’s sorcerers (though not by these names), giving a shared narrative touchpoint.
ἄνοια (anoia, 3:9) — “folly/madness.” New, Low: Arabic: الحماقة/الجنون.
προκόψουσιν ἐπὶ πλεῖον (3:9), πλάνοι (3:13) — “will progress further… deceivers.” πλάνος (planos), new, Medium: Arabic: مضلّون / مخادعون.
παρηκολούθησάς μου τῇ διδασκαλίᾳ (3:10) — “you have followed my teaching” — reuses διδασκαλία, High (see 3:16/4:3 notes).
διωγμοί, παθήματα (3:11) — “persecutions, sufferings” (Antioch, Iconium, Lystra — Paul’s own historical suffering, giving Timothy a concrete precedent). Reuses Perseverance under Suffering vocabulary family (κακοπαθέω, ὑπομένω, συγκακοπαθέω). Arabic: اضطهادات، آلام. Risk: High.
πάντας τοὺς εὐσεβῶς θέλοντας ζῆν ἐν Χριστῷ Ἰησοῦ διωχθήσονται (3:12) — “all who desire to live godly in Christ Jesus will be persecuted.” Risk: High — a universal (πάντας) promise of persecution for godly living; this must be taught with the same real-world pastoral awareness the baseline flags for evangelism/apostasy-adjacent material, given the lived reality of many readers.
προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι (3:13) — “will progress to the worse, deceiving and being deceived.” Risk: Medium.

Chapter 4 (2 Timothy 4:1–22)

Note: 4:1-5 is treated fully in the Core Passage section above and is not repeated here.

σπένδομαι (spendomai, 4:6) — “I am being poured out [as a libation/drink offering].” Sacrificial-cultic metaphor for Paul’s approaching death. New, Medium: Arabic: أنا الآن أُسكب [كسكيبة]. Idiom-handling note: preserve the sacrificial image; a modern reader unfamiliar with drink-offerings may need brief contextual gloss, not literal-only rendering.
ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν (4:6) — “the time of my departure has come.” ἀνάλυσις (analysis), NT hapax, literally “an unloosing/untying” (of a ship from harbor, or a tent from its pegs) — a euphemism for death as departure, not annihilation. New, Medium: Arabic: وقت رحيلي.
τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα (4:7) — “I have fought the good fight, I have finished the race, I have kept the faith.” Three athletic/completion metaphors. πίστιν reuses baseline الإيمان, High (here in the sense of persevering faithfulness/loyalty to the entrusted message, reinforcing “Faithful Transmission of the Gospel” and “Perseverance under Suffering” together). Risk: High for the whole triad, as an assurance-and-completion testimony central to “Assurance of Reward.”
ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος (4:8) — “there is laid up for me the crown of righteousness.” στέφανος τῆς δικαιοσύνης (stephanos tēs dikaiosynēs) — new compound term, THE key phrase for “Assurance of Reward.” δικαιοσύνη reuses baseline البر, Critical. Arabic: إكليل البر (following established Bible-translation convention pairing إكليل, “victor’s wreath/crown,” with البر). Risk: CRITICAL. This must be taught with extreme care alongside the baseline’s imputed_righteousness and justification entries: the crown/reward is a commendation for faithful service, granted to those whose righteous standing before God was already secured by grace through faith (cf. baseline salvation, grace), NOT a righteousness earned by the race/fight itself, and NOT the believer’s entry ticket into salvation. Left unqualified, “crown of righteousness” is highly vulnerable to collapsing into the Islamic mīzān (deeds-weighing scale) framework that the baseline’s salvation entry already warns against — where final outcome, not merely degree of reward, hangs in the balance of one’s deeds. Every occurrence requires explicit teaching that this reward is additional to, and downstream of, an already-secured salvation.
ὁ δίκαιος κριτής (4:8) — “the righteous judge.” δίκαιος κριτής (dikaios kritēs), new compound term. Arabic: established الديّان العادل / القاضي العادل. Risk: High — reinforces Christ’s judicial authority (see 4:1 above); note Islamic theology also affirms Allah as al-Ḥakam/al-‘Adl (the Judge/the Just), so the category of divine judgment is shared ground, but here it is specifically Christ who judges — the Christological point, not the generic judgment concept, is what carries the doctrinal weight.
τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ (4:8) — “to those who have loved his appearing.” ἐπιφάνεια here in the second-coming sense (see 4:1 CRITICAL note above) — apply the same disambiguation and consistency rules.
Proper names, personal notes (4:9-15, 19-21): Δημᾶς (Demas) — “having loved this present age/world” (ἀγαπήσας τὸν νῦν αἰῶνα, 4:10) — new term αἰών (aiōn) “age/world,” Low-Medium: Arabic: هذا العالم الحاضر. Contrasted deliberately with “loved his appearing” (4:8) — a worldliness-versus-eschatological-hope antithesis worth preserving as a structural pair. Other names — Κρήσκης (Crescens), Τίτος (Titus), Λουκᾶς (Luke), Μᾶρκος (Mark), Τυχικός (Tychicus), Κάρπος (Carpus), Ἀλέξανδρος ὁ χαλκεύς (Alexander the coppersmith), Πρίσκα, Ἀκύλας (Prisca/Priscilla, Aquila), οἶκος Ὀνησιφόρου (household of Onesiphorus), Ἔραστος (Erastus), Τρόφιμος (Trophimus), Εὔβουλος (Eubulus), Πούδης (Pudens), Λίνος (Linus), Κλαυδία (Claudia) — proper names, established Arabic Christian transliterations, all Low risk; see Glossary table for the full list.
ὁ κύριος ἀποδώσει αὐτῷ κατὰ τὰ ἔργα αὐτοῦ (4:14) — “the Lord will repay him according to his deeds” (of Alexander the coppersmith’s opposition). New phrase, Risk: Medium-High — must be kept pastorally and doctrinally distinct from the believer’s “crown of righteousness” reward-language above: this is retributive justice against an opponent of the gospel, not the framework for a believer’s own final accounting; conflating the two would reintroduce a deeds-based salvation logic the whole letter’s grace-framework (1:9, “not according to our works”) explicitly excludes.
ὁ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με (4:17) — “the Lord stood by me and strengthened me.” New, Medium: Arabic: الرب وقف معي وقوّاني. Reuses baseline قوة الله conceptually; relevant to providence/perseverance.
ἐρρύσθην ἐκ στόματος λέοντος (4:17) — “I was rescued out of the lion’s mouth” — idiom for deliverance from mortal danger. Idiom-handling required: may be rendered with a natural Arabic equivalent for narrow escape from grave danger, or retained as a vivid image with brief contextual framing; Risk: Low-Medium.
ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον (4:18) — “the Lord will rescue me from every evil deed and save me into his heavenly kingdom.” Reuses baseline الخلاص (Critical) and ملكوت الله (Medium), here qualified as ἐπουράνιος, “heavenly” — recommend the compound ملكوته السماوي to keep the eschatological, not this-worldly-political, sense unmistakable (cf. baseline’s kingdom_of_god note distinguishing present spiritual reign / future consummation from a political state).
πάντα τὰ ἔθνη (4:17) — “all the Gentiles/nations” — reuses baseline الأمم, Medium.
ὁ κύριος μετὰ τοῦ πνεύματός σου (4:22) — “The Lord be with your spirit” — closing benediction, reuses baseline الرب, Critical; standard Pauline liturgical closing formula, Low-Medium.
ἡ χάρις μεθ’ ὑμῶν (4:22) — “Grace be with you” — reuses baseline النعمة, High; standard closing.

Summary of New Terms Requiring Translation Memory Additions

The following terms are new to this curriculum (not present in the Romans baseline translation_memory.json) and require formal entries before Phase 2 begins. See analysis/08_core_glossary.md for the consolidated table.

Critical: θεόπνευστος (inspiration), ἐπιφάνεια (appearing — dual referent), σωτήρ (Savior), ἀποστρέφω-family (apostasy/turning away), στέφανος τῆς δικαιοσύνης (crown of righteousness).

High: ἱερὰ γράμματα/γραφή (Scripture), ὑγιαίνουσα διδασκαλία (sound doctrine), παραθήκη (deposit), κηρύσσω/κῆρυξ (preach/herald), κακοπαθέω/ὑπομένω/συγκακοπαθέω (endure suffering), εὐσέβεια (godliness), ἀρνέομαι (deny), μετάνοια (repentance), δίκαιος κριτής (righteous judge), ἐξαρτίζω (equip/sufficiency), ἐπαισχύνομαι (be ashamed), ὀρθοτομέω (rightly handle the word), ἐπίγνωσις ἀληθείας (knowledge of the truth), ἔσχαται ἡμέραι (last days, Medium-High).

Medium: εὐαγγελιστής (evangelist), ὁ τοῦ θεοῦ ἄνθρωπος (man of God), γάγγραινα (gangrene), θεμέλιος/σφραγίς (foundation/seal), σκεῦος (vessel), συνείδησις (conscience), ἐπαγγελία (promise), πρόθεσις (purpose), μακροθυμία (patience), μῦθος (myths), αἰών (age/world).

Low: vocational metaphors (soldier/athlete/farmer), vice-list terms, proper names.

See analysis/08_core_glossary.md for the full per-term glossary table with formal risk ratings.

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