Semantic Analysis

Semantic Analysis — 2 Corinthians (Koine Greek → Assamese)

Methodology and Scope

This analysis covers the entire book of 2 Corinthians, chapters 1–13, in the original Koine Greek. The core passage (2 Corinthians 5:11–21) receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological terms, with the same analytical fields applied: original word/transliteration, literal meaning, semantic range, English variants (major English Bible traditions: KJV, ESV, NIV, NASB), contextual theological meaning in 2 Corinthians, and destination-language (Assamese) rendering and risk.

Baseline enforcement rule: Any term already fixed in the Romans translation_memory.json / bible_term_registry.json is reused exactly as recorded there (e.g., grace = অনুগ্ৰহ, faith = বিশ্বাস, righteousness = ধাৰ্মিকতা, salvation = পৰিত্ৰাণ, apostle = প্ৰেৰিত, holy = পবিত্ৰ, glory = মহিমা, sin = পাপ, church = মণ্ডলী, covenant = নিয়ম, Holy Spirit = পবিত্ৰ আত্মা, Lord = প্ৰভু, God = ঈশ্বৰ, Jesus = যীচু, resurrection = পুনৰুত্থান). Such terms are noted as “reused from baseline” below rather than re-analyzed in full; new senses that baseline terms take on in 2 Corinthians (e.g., “letter and Spirit,” “new covenant”) are flagged where the combination itself raises new risk.

PART 1 — Core Passage: 2 Corinthians 5:11–21 (Verse-by-Verse)

2 Corinthians 5:11

φόβον τοῦ Κυρίου (phobon tou Kyriou) — “fear of the Lord”

Literal: fear/dread + of-the + Lord (genitive)
Semantic range: reverential awe, accountability before a sovereign judge; can also mean mere terror
English variants: KJV/ESV/NASB “the fear of the Lord”; NIV “what it is to fear the Lord”
Contextual meaning: Paul’s motive for ministry integrity is reverent accountability to Christ as coming judge (cf. 5:10, βῆμα), not servile terror
Assamese rendering & risk: প্ৰভুৰ ভয় (prôbhur bhoy). Risk High. Must be distinguished from the appeasement-fear directed at a capricious or wrathful deity in Assamese Shakta blood-sacrifice traditions (e.g., propitiation rites associated with Kamakhya). This is covenantal, relational reverence before the returning Lord and judge, not ritual appeasement.

πείθομεν (peithomen) — “we persuade”

Literal: to persuade, win over
Semantic range: persuade by argument, seek to convince
English variants: “we persuade,” “we try to persuade” (NIV)
Contextual meaning: Paul’s evangelistic/apologetic appeal to people, grounded in reverence for Christ, not manipulation
Assamese: প্ৰবৃত্ত কৰোঁ / বিশ্বাস জন্মাওঁ. Risk Low.

πεφανερώμεθα (pephanerōmetha) — “we are made manifest/known”

Literal: to make visible, disclose
Semantic range: open disclosure, transparency before God
Contextual meaning: Paul’s motives are fully open before God, connecting to the sincerity/apostolic-authority doctrine
Assamese: প্ৰকাশিত হৈ আছোঁ. Risk Medium — ties to “sincerity” term below; must not read as mystical self-revelation/spiritual attainment akin to Vedantic self-realization.

2 Corinthians 5:12

συνιστάνειν (synistanein) — “to commend”

Literal: to place together, present, recommend
Semantic range: self-presentation, credentialing
Contextual meaning: Paul disclaims self-commendation for its own sake, while giving the Corinthians grounds to answer his critics
Assamese: নিজৰ পৰিচয় দিয়া. Risk Medium. Related to “Sincerity and Apostolic Authority” doctrine — see glossary entry.

καύχημα (kauchēma) — “boast/ground for boasting”

Literal: a boast, matter of pride
Semantic range: legitimate rejoicing vs. sinful self-exaltation (context-sensitive, as in whole book)
Assamese: শ্লাঘা / গৌৰৱৰ কাৰণ. Risk Medium. See glossary “boasting.”

ἐν προσώπῳ / ἐν καρδίᾳ (en prosōpō / en kardia) — “in appearance / in heart”

Contextual meaning: contrast between outward show (used by Paul’s rivals, the “super-apostles”) and inward reality
Assamese: বহিৰঙ্গ (outward form) vs. হৃদয় (heart), reusing established Assamese vocabulary. Risk Low.

2 Corinthians 5:13

ἐξέστημεν (exestēmen) — “we are beside ourselves / out of our mind”

Literal: to stand outside oneself, be in ecstasy or madness
Semantic range: could denote ecstatic/charismatic religious experience — a live risk term given Assamese devotional ecstatic practice (naam-kirtan trance states)
Contextual meaning: if Paul’s zeal appears extreme, it is “for God,” not for self-display
Assamese: আমি যদি উন্মত্তও হ’লো. Risk Medium. Note required distinguishing Paul’s God-directed zeal from ecstatic devotional trance states valued for their own religious experience.

σωφρονοῦμεν (sōphronoumen) — “we are of sound mind / sober-minded”

Literal: sound-minded, self-controlled
Assamese: সুস্থিৰ মনৰ. Risk Low.

2 Corinthians 5:14

ἡ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς (hē agapē tou Christou synechei hēmas) — “the love of Christ controls/compels us”

ἀγάπη: self-giving, covenantal divine love (not romantic/passionate love)
συνέχει: to hold together, constrain, compel
English variants: KJV “constraineth us”; ESV “controls us”; NIV “compels us”
Contextual meaning: Christ’s sacrificial love is the driving motivation of apostolic ministry
Assamese: খ্ৰীষ্টৰ প্ৰেমে আমাক বাধ্য কৰে. Risk High. প্ৰেম (prem) must be distinguished from Radha-Krishna prema-bhakti, the passionate romantic-devotional love central to Assamese Vaishnavite/Ekasarana piety. Here ἀγάπη is Christ’s self-giving, substitutionary, covenantal love demonstrated at the cross (v.14b–15), not devotional longing.

εἷς ὑπὲρ πάντων ἀπέθανεν… οἱ πάντες ἀπέθανον (heis hyper pantōn apethanen… hoi pantes apethanon) — “one died for all… therefore all died”

ὑπέρ: on behalf of, in place of (substitutionary)
Semantic range: representative/substitutionary death vs. mere exemplary death
Contextual meaning: Christ’s death is representative — all whom he represents are reckoned to have died with him (foundational to both reconciliation and new creation doctrines)
Assamese: এজনে সকলোৰে বাবে মৃত্যুবৰণ কৰিলে, সেয়ে সকলো মৰিলে. Risk Critical. Must preserve substitutionary/representative logic — connects directly to baseline “imputed_righteousness” (আৰোপিত ধাৰ্মিকতা) doctrine; must not be softened into mere moral example.

2 Corinthians 5:15

ζῶσιν… τῷ ἀποθανόντι καὶ ἐγερθέντι — “live… for him who died and was raised”

ἐγερθέντι: raised (reuse পুনৰুত্থান framework)
Contextual meaning: the purpose of Christ’s substitutionary death is a transformed, others-oriented life
Assamese: reuses পুনৰুত্থান (resurrection) vocabulary. Risk Critical (inherited from baseline resurrection entry) — মৰ্মে নহয়, পুনৰ্জন্ম ব্যৱহাৰ নিষিদ্ধ.

2 Corinthians 5:16

κατὰ σάρκα (kata sarka) — “according to the flesh”

Literal: according to flesh/body
Semantic range: worldly/external standard of evaluation, or ordinary human nature
Contextual meaning: Paul now evaluates no one — including Christ himself, previously — by merely external, worldly criteria
Assamese: মাংসিক দৃষ্টিৰে (মানুহৰ সাধাৰণ দৃষ্টিভংগীৰে). Risk Medium. Distinguish from a body/soul dualism where “flesh” denotes inherently evil matter (a Gnostic or certain ascetic-Hindu reading); here it denotes a worldly evaluative standard, not matter itself as evil.

2 Corinthians 5:17

καινὴ κτίσις (kainē ktisis) — “new creation”

καινή: new (in kind/quality, not merely new in time — contrast νέος)
κτίσις: creation, that which is created/founded
Semantic range: individual transformation and/or cosmic renewal inaugurated in Christ
English variants: KJV “new creature”; ESV/NIV/NASB “new creation”
Contextual meaning: union with Christ constitutes a definitive, qualitative newness of identity — the old order (sin, flesh-based judgment, separation from God) has ended
Assamese: নতুন সৃষ্টি (notun srishti). Risk Critical. This is a NEW critical term for the destination-language package (not present in the Romans baseline). Two collision risks: (1) it must not be assimilated to rebirth/reincarnation (a “new” existence within the punarjanma cycle — see baseline resurrection warning, same logic applies); (2) সৃষ্টি (creation) carries strong Puranic cosmological freight (Brahma’s srishti within the cyclical srishti-sthiti-pralaya pattern). A mandatory translator note must state: this is a decisive, one-time, non-repeating transformation of the individual in union with Christ, not a repeatable cosmic cycle-stage.

τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά — “the old things have passed away; behold, new things have come”

Assamese: পুৰণি বস্তু গৈছে, চাওক, নতুন বস্তু আহিছে. Risk High (tied to new creation term above).

2 Corinthians 5:18

τὰ δὲ πάντα ἐκ τοῦ θεοῦ — “all this is from God”

Assamese: reuse standard vocabulary. Risk Low.

τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ (tou katallaxantos hēmas heautō dia Christou) — “who reconciled us to himself through Christ”

καταλλάσσω: literally “to change/exchange,” used of changing enmity into friendship; to reconcile estranged parties
Semantic range: restoration of a broken personal relationship, moving from hostility to peace
English variants: KJV/ESV/NASB/NIV all “reconciled”
Contextual meaning: God himself is the initiating agent; humanity (the offending party) is reconciled to God (the offended party) through Christ’s work — this reverses the ordinary direction of reconciliation (offender appeasing the offended) into God’s own gracious initiative
Assamese: আমাক তেৱেঁ খ্ৰীষ্টৰ যোগেদি নিজৰ সৈতে মিলন কৰালে. Risk Critical. This is the anchor term for the “Reconciliation with God” doctrine — a NEW critical term. See full glossary entry; must always be paired with “ঈশ্বৰৰ সৈতে” (with God) and must not be reduced to a general social peacemaking or family-reconciliation word divorced from the cross.

διακονίαν τῆς καταλλαγῆς — “the ministry of reconciliation”

διακονία reused from baseline pattern (সেৱকাই, established in doctrine name “খ্ৰীষ্ট-কেন্দ্ৰিক সেৱকাই”)
Assamese: মিলনৰ সেৱকাই. Risk Critical (compound of two high-stakes terms).

2 Corinthians 5:19

θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ — “God was in Christ, reconciling the world to himself”

Contextual meaning: states the incarnational basis of reconciliation — God himself, in Christ, is the reconciling agent; this connects directly to the baseline’s Critical incarnation warnings (দেহধাৰণ, never অৱতাৰ)
Assamese: ঈশ্বৰ খ্ৰীষ্টত থাকি জগতখনক নিজৰ সৈতে মিলন কৰাইছিল. Risk Critical. Requires a translator note connecting to দেহধাৰণ (God truly “in Christ,” not one of several avatar-descents).

μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν — “not counting their trespasses against them”

λογίζομαι: to reckon, count, credit to one’s account (the same verb family as Romans 4:3’s imputed righteousness, ἐλογίσθη)
Semantic range: a forensic, accounting/legal metaphor
Contextual meaning: the negative counterpart to imputed righteousness — sins are not credited to the sinner’s account because they were credited to Christ (v.21)
Assamese: তাৰ অপৰাধ তাৰ বিৰুদ্ধে গণনা নকৰি. Risk Critical. Must be translated with the same forensic/accounting register as baseline’s আৰোপিত ধাৰ্মিকতা (imputed righteousness) — this is its negative mirror-image and the two must read as a matched theological pair.

τὸν λόγον τῆς καταλλαγῆς — “the word/message of reconciliation”

Assamese: মিলনৰ বাক্য. Risk Critical (inherits reconciliation risk).

2 Corinthians 5:20

ὑπὲρ Χριστοῦ πρεσβεύομεν (hyper Christou presbeuomen) — “we are ambassadors for/on behalf of Christ”

πρεσβεύω: to act as an elder statesman/envoy, to represent a sovereign’s authority in a foreign court
Semantic range: diplomatic representative bearing another’s authority, not one’s own
Contextual meaning: Paul’s apostolic appeal carries Christ’s own authority and voice
Assamese: আমি খ্ৰীষ্টৰ প্ৰতিনিধি স্বৰূপে (দূত স্বৰূপে) কাম কৰি আছোঁ. Risk Medium-High. NEW term, distinct from “apostle” (প্ৰেৰিত, which denotes the unique founding/sent office). Ambassador conveys the representative, delegated-voice function; must not be collapsed into apostleship itself, nor into a generic messenger role.

ὡς τοῦ θεοῦ παρακαλοῦντος δι’ ἡμῶν — “as though God himself were making his appeal through us”

παρακαλέω reused (comfort/exhort family) — here “appeal/urge”
Assamese: ঈশ্বৰেই যেন আমাৰ মাধ্যমেদি অনুৰোধ কৰি আছে. Risk Medium.

καταλλάγητε τῷ θεῷ — “be reconciled to God”

Passive imperative — humanity is called to receive, not achieve, this reconciliation (it has already been accomplished in v.18-19)
Assamese: ঈশ্বৰৰ সৈতে মিলিত হ’ব (মিলন হ’ব). Risk Critical.

2 Corinthians 5:21

τὸν μὴ γνόντα ἁμαρτίαν ἁμαρτίαν ἐποίησεν — “he made him who did not know sin to be sin”

ἁμαρτία reused (baseline: পাপ)
Semantic range: this is not a statement that Christ became personally sinful, but that God legally/representatively charged Christ’s account with human sin (parallel construction to v.19’s non-imputation)
Contextual meaning: the substitutionary heart of the passage — sinless Christ bears the legal liability of sin so that believers may receive righteousness
Assamese: যি খ্ৰীষ্টে পাপ নাজানিছিল, ঈশ্বৰে তাক আমাৰ বাবে পাপ স্বৰূপে গণ্য কৰিলে. Risk Critical. Must render as a forensic/representative crediting of sin’s guilt to Christ’s account (echoing baseline’s compound “ধাৰ্মিক বুলি গণ্য কৰা” justification pattern), NOT as Christ becoming morally corrupted or as a repeatable divine self-sacrifice pattern paralleling avatar narratives of a deity’s suffering/death (as in some Puranic Krishna-lila episodes). Mandatory translator note required.

ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ — “so that we might become the righteousness of God in him”

δικαιοσύνη θεοῦ reused (baseline: ধাৰ্মিকতা)
Contextual meaning: the positive counterpart — believers are credited with God’s own righteousness, “in Christ” (union language)
Assamese: যাতে আমি তেওঁত থাকি ঈশ্বৰৰ ধাৰ্মিকতা স্বৰূপ হ’ব পাৰো. Risk Critical. Must retain both the imputed (credited, not self-achieved) sense already fixed in baseline, and the “in him” union language — do not detach from ঈশ্বৰৰ পুত্ৰ/দেহধাৰণ Christological anchors established for this curriculum.

PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1

παράκλησις / παρακαλέω (paraklēsis/parakaleō) “comfort/consolation” — Literal: calling alongside, encouragement/consolation. Semantic range: comfort in suffering, exhortation to action (context-sensitive, as with baseline’s ὐποθεσίᾱ pattern for “exhort”). Contextual meaning: God as “Father of mercies and God of all comfort” who comforts the afflicted so they can comfort others. Assamese: সান্ত্বনা (santôna, noun) / সান্ত্বনা দিয়া (verb). Risk Medium. Distinguish from meditative/devotional calm (see baseline “peace” note); this is relational comfort from a personal God amid real affliction, tracked through the “Suffering and Comfort in Ministry” doctrine.
θλῖψις (thlipsis) “affliction/suffering” — Literal: pressure, crushing. Semantic range: external hardship, persecution, distress. Assamese: দুখ-কষ্ট. Risk Medium. Do NOT render as ক্লেশ (klesh) — this word carries specific Yogic/Buddhist philosophical freight (kleśa = mental afflictions binding the soul to the rebirth cycle); avoid this false technical collision.
παθήματα τοῦ Χριστοῦ “sufferings of Christ” — Contextual meaning: believers’ sufferings overflow in fellowship with Christ’s own sufferings (not adding to atonement). Assamese: খ্ৰীষ্টৰ দুখ-কষ্ট. Risk High. Must not be read as ascetic merit-suffering (tapasya) earning spiritual power or status.
σφραγίζω “seal” — ownership/authentication metaphor. Assamese: ছাব মৰা / চিহ্নিত কৰা. Risk Low.
ἀρραβών “guarantee/down payment” (of the Spirit) — legal/financial pledge metaphor guaranteeing future inheritance. Assamese: জামিন স্বৰূপে (আত্মাক দিয়া). Risk Medium. Distinct from any karmic guarantee of future rebirth-status; this is a personal pledge from God himself.
ἁπλότης / εἰλικρίνεια “sincerity” — see full entry under Ch.2/glossary (first appears 1:12).

Chapter 2

χαρίζομαι “forgive” — Literal: to grant graciously. Assamese: ক্ষমা কৰা. Risk Low-Medium. (Distinct from baseline’s rejected “ক্ষমা পোৱা” for justification — here it is the ordinary interpersonal forgiveness among believers, which is an appropriate register for this word.)
νοήματα “schemes” (of Satan) — Assamese: উপায়/ফন্দি. Risk Low.
ὀσμή / εὐωδία Χριστοῦ “fragrance/aroma of Christ” — Sacrificial-aroma metaphor (Paul as an aroma of Christ, pleasing to God, spreading in both those being saved and those perishing). Assamese: খ্ৰীষ্টৰ সুবাস. Risk Low-Medium. Note: may function as a natural bridge to Assamese devotional incense/offering imagery (naibedya), but must retain that the pleasing aroma is Christ’s own sacrifice, not a human ritual offering.
καπηλεύοντες τὸν λόγον “peddlers/hucksters of the word” — commercial-corruption metaphor for false teachers. Assamese: ঈশ্বৰৰ বাক্য বেচি খোৱা লোক. Risk Medium. Ties to Sincerity and Apostolic Authority doctrine.

Chapter 3

ἐπιστολαὶ συστατικαί “letters of recommendation” — Assamese: পৰিচয়-পত্ৰ. Risk Low.
καινὴ διαθήκη “new covenant” — reuses baseline covenant term নিয়ম. Assamese: নতুন নিয়ম. Risk High (new combination of an established High-risk baseline term).
γράμμα / πνεῦμα “letter / Spirit” (2 Cor 3:6, “the letter kills, the Spirit gives life”) — γράμμα: the written, literal code. Assamese: আক্ষৰিক বিধান (the letter/literalistic form of the law) vs. আত্মা (reuse পবিত্ৰ আত্মা framework). Risk Critical. Must be distinguished from ἐπιστολή (“letter” as correspondence, rendered পত্র/চিঠি above) — a different Greek word requiring a different Assamese word to avoid English-driven collapse of two distinct terms. Also must not devalue বিধान (the Law itself, baseline term) generally — the contrast is with a merely external, condemning use of the law versus the Spirit’s life-giving internal work.
κάλυμμα “veil” (Moses’ veil; veil over hearts) — Assamese: আবৰণ. Risk Medium. Typological image (Exodus 34); note distinct from any devotional face-veiling practice.
δόξα καταργουμένη “glory being brought to an end/fading” — Assamese: reuse মহিমা + “লোপ পাই যোয়া.” Risk Medium.
μεταμορφούμεθα εἰς τὴν αὐτὴν εἰκόνα “we are being transformed into the same image” — μεταμορφόω: to change form/shape. εἰκών: image, likeness. Assamese: আমি সেই স্বৰূপত ৰূপান্তৰিত হৈ আছোঁ. Risk High. εἰκών must be rendered স্বৰূপ, NEVER মূৰ্তি (which means idol/physical image and would create a devastating collision — see idols entry below). ৰূপান্তৰিত (transformed) requires a note distinguishing the Spirit’s gradual, moral, Christ-ward transformation of believers from a deity’s shape-shifting/avatar-assumption of different forms.

Chapter 4

θησαυρὸς ἐν ὀστρακίνοις σκεύεσιν “treasure in jars of clay” — Assamese: মৃৎপাত্রত থোৱা সম্পদ. Risk Low.
εἰκὼν τοῦ θεοῦ “image of God” — see εἰκών note above (Ch.3); reused here for Christ as “the image of God” (4:4). Assamese: ঈশ্বৰৰ স্বৰূপ. Risk High.
ὁ θεὸς τοῦ αἰῶνος τούτου “the god of this age” (i.e., Satan) — Assamese: এই যুগৰ (ছদ্মবেশী) দেৱতা. Risk Critical. Mandatory translator note: this is Paul’s polemical unmasking of Satan’s usurped, false claim to worship — NOT a concession that other true “gods” (দেৱতা) exist alongside ঈশ্বৰ. In a cultural context with an active pantheon of local দেৱতা, this line requires the clearest possible framing to avoid confirming polytheistic assumptions.
ἔξω ἄνθρωπος / ἔσω ἄνθρωπος “outer man / inner man” — Assamese: বাহ্যিক মানুহ / আন্তৰিক মানুহ. Risk Medium. Distinct from Vedantic body-soul (deha/atma) layered anthropology (annamaya kosha, etc.); this is a two-part (not multi-layered) contrast between the decaying body and the Spirit-renewed inner person.
αἰώνιον βάρος δόξης “eternal weight of glory” — reuse মহিমা. Risk Low-Medium.

Chapter 5 (verses 1–10; verses 11–21 treated above as the core passage)

ἐπίγειος οἰκία τοῦ σκήνους “earthly tent-house” (the body as a tent) — Assamese: পৃথিৱীৰ তম্বু-স্বৰূপ ঘৰ (শৰীৰ). Risk Low.
στενάζω “groan” — Assamese: হুমুনিয়াহ পেলাওঁ. Risk Low.
γυμνός “naked” (found without a body) — Assamese: উদং. Risk Low.
βῆμα τοῦ Χριστοῦ “judgment seat of Christ” — a Roman civic tribunal-bench image. Assamese: খ্ৰীষ্টৰ বিচাৰৰ আসন. Risk High. Must be framed as a personal, righteous evaluation by Christ of believers’ works (for reward, not for salvation-status), not an impersonal karma-phala (fruit-of-karma) accounting mechanism.
διὰ πίστεως, οὐ διὰ εἴδους “by faith, not by sight” — reuse বিশ্বাস. Risk High (inherited baseline risk).

Chapter 6

συνεργοῦντες “working together” — Assamese: একেলগে কাম কৰি. Risk Low.
καιρῷ δεκτῷ / ἡμέρᾳ σωτηρίας “acceptable time / day of salvation” — reuse পৰিত্ৰাণ. Risk Critical (inherited).
μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις “do not be unequally yoked with unbelievers” — ζυγός: a yoke binding two draft animals together. Assamese: অবিশ্বাসীৰ সৈতে অসম যুঁৱলিত নিজকে নিবন্ধ নকৰিব. Risk Medium. Familiar rural agricultural image (যুঁৱলি, yoke) translates naturally; doctrinal risk is low but the passage’s force (a call to distinct communal/marital/business separation) must not be flattened into vague “be careful about friendships.”
ναὸς θεοῦ ζῶντος “temple of the living God” — Assamese: জীৱন্ত ঈশ্বৰৰ মন্দিৰ. Risk High. NOTE: this reuses মন্দিৰ, which baseline forbids for “church” (ekklesia/মণ্ডলী). Here a different concept is in view — the believer’s body as God’s dwelling-place — and the term is used ONLY because the passage itself immediately contrasts it with idols (below); this built-in contrast must always be preserved intact so মন্দিৰ here is never mistaken as endorsing image-centered temple worship.
εἴδωλα “idols” — Assamese: মূৰ্তি / প্ৰতিমা. Risk Critical. Direct collision with active Assamese image-worship traditions (Durga Puja, Kamakhya, and various Vaishnavite murti traditions outside Ekasarana practice). Note: Sankardev’s own Ekasarana Dharma is historically aniconic and rejects murti-puja — this can serve as a limited rhetorical bridge, but must not be treated as doctrinally equivalent; the biblical prohibition rests on exclusive worship of the one true personal Creator (ঈশ্বৰ), not merely an aesthetic/reformist objection to images.
Βελίαρ “Beliar” — Assamese: বিলিয়াৰ (transliteration). Risk Medium. Note: an alternate biblical name for শয়তান (Satan); retain transliteration with a brief gloss at first occurrence.
δικαιοσύνη καὶ ἀνομία / φῶς καὶ σκότος “righteousness and lawlessness / light and darkness” — reuse ধাৰ্মিকতা; অন্ধকাৰ/পোহৰ (Low risk, standard).

Chapter 7

καθαρίσωμεν ἑαυτούς “let us cleanse ourselves” — Assamese: নিজকে শুচি কৰোঁ. Risk Medium. Here শুচি (ritual-adjacent cleanliness term, generally avoided for “holy” per baseline) is contextually appropriate since the verb genuinely denotes cleansing from defilement, but should be followed immediately by পবিত্ৰতা language (holiness, baseline term) to keep the moral/relational sense primary over a merely ritual one.
ἐπιτελοῦντες ἁγιωσύνην “perfecting holiness” — reuse পবিত্ৰীকৰণ / পবিত্ৰতা. Risk High (inherited).
λύπη κατὰ θεόν “godly grief” vs. ἡ τοῦ κόσμου λύπη “worldly grief” — Assamese: ঈশ্বৰ অনুসৰি দুখ vs. জগতৰ দুখ. Risk Medium.
μετάνοια “repentance” — Literal: change of mind/purpose (μετά + νοῦς). Assamese: মন পালটন. Risk High. NEW term for this Language Package (repentance does not appear as a standalone entry in the Romans baseline). Must be distinguished from ritual penance or merit-earning austerity (prayaschitta) performed to expiate karmic debt; this is an inward reorientation of mind and will produced by godly grief, not a self-administered corrective rite.
σπουδή “earnestness/zeal” — Assamese: নিষ্ঠা / আগ্ৰহ. Risk Low.

Chapter 8

ἡ χάρις τοῦ θεοῦ “the grace of God” applied specifically to generous giving (the Macedonian churches) — reuse অনুগ্ৰহ. Risk High (inherited; new application context in giving doctrine).
κοινωνία τῆς διακονίας “fellowship/participation in the ministry [of giving]” — reuse সহভাগিতা + সেৱকাই. Risk Medium.
ἰσότης “equality” (in material sharing) — Assamese: সমানতা. Risk Low.
λογία “collection” (for the saints in Jerusalem) — Assamese: দান-সংগ্ৰহ. Risk Medium. See দান note below (Ch.9).
περισσεία “abundance/overflow” — Assamese: উপচি পৰা (প্রাচুর্য). Risk Low.

Chapter 9

δωρεά / λογία “gift/collection” reused from Ch.8.
δότην ἱλαρόν “cheerful giver” (God loves…) — Assamese: আনন্দৰে দান দিওঁতা. Risk Medium.
δικαιοσύνη (9:9-10, “his righteousness endures forever,” sowing/harvest of righteousness) — reuse ধাৰ্মিকতা. Risk Critical (inherited).
δωρεά ἀνεκδιήγητος “indescribable gift” — Assamese: অবৰ্ণনীয় বৰদান. Risk Low.
Cultural note: δάν (“gift/giving,” rendered generically as দান) is a major merit-earning religious category in Assamese Hindu practice (dana as a dharmic duty generating punya/merit, especially gifts to Brahmins or religious institutions). Risk High wherever “giving” language appears across Ch.8–9: every occurrence must be anchored to grace already received (8:9, “though rich he became poor for your sake”) rather than read as a merit-transaction generating spiritual credit.

Chapter 10

οὐ κατὰ σάρκα στρατευόμεθα “we do not wage war according to the flesh” — Assamese: আমি মাংস অনুসৰি যুদ্ধ নকৰোঁ. Risk Medium.
ὅπλα τῆς στρατείας / ὀχυρώματα “weapons of warfare / strongholds” — Assamese: যুদ্ধৰ অস্ত্ৰ / দুর্গ. Risk Low.
αἰχμαλωτίζοντες πᾶν νόημα “taking every thought captive” — Assamese: প্ৰত্যেক চিন্তা বন্দী কৰি. Risk Low.
ὁ καυχώμενος ἐν κυρίῳ καυχάσθω “let the one who boasts, boast in the Lord” — see “boasting” glossary entry. Risk Medium.
δόκιμος “approved” — Assamese: স্বীকৃত/পৰীক্ষিত. Risk Low.

Chapter 11

ψευδαπόστολοι “false apostles” — Assamese: ভুৱা প্ৰেৰিত. Risk Critical. Compound of the established প্ৰেৰিত (apostle) term with ভুৱা (false/counterfeit); must clearly denote deceptive, self-appointed claimants, and must not be read through the lens of Satradhikar guru-succession legitimacy disputes within Ekasarana Dharma, which is a different institutional framework entirely.
ἐργάται δόλιοι “deceitful workers” — Assamese: প্ৰবঞ্চক কৰ্মী. Risk High.
οἱ ὑπερλίαν ἀπόστολοι “super-apostles” — Assamese: অতিশ্ৰেষ্ঠ প্ৰেৰিত (Paul’s ironic/sarcastic label). Risk High. Translator note required: this phrase is sarcastic self-deprecating irony aimed at rival teachers’ self-inflated claims, not an honorific Paul affirms.
ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός “Satan disguises himself as an angel of light” — Assamese: শয়তান পোহৰৰ দূত বুলি ছদ্মবেশ লয়. Risk Critical. দূত here (angel/messenger) is distinct from প্ৰেৰিত (apostle, delegated founding authority); note that this is deceptive impersonation of a genuine heavenly being, a warning against being deceived by seemingly luminous/benevolent spiritual phenomena.
ἄλλον Ἰησοῦν… ἕτερον πνεῦμα… ἕτερον εὐαγγέλιον “another Jesus… a different spirit… a different gospel” — Assamese: আন এজন যীচু… আন এক আত্মা… আন এক সুসমাচাৰ. Risk Critical. Directly ties to “Genuine versus False Apostleship” doctrine; must communicate these as illegitimate counterfeits, not equally valid alternatives.
ὁ ὄφις ἐξηπάτησεν Εὕαν “the serpent deceived Eve” — Assamese: reuse Genesis-narrative vocabulary. Risk Medium (typological reference requiring OT narrative literacy, per baseline’s general note on low OT literacy among the target audience).

Chapter 12

ὀπτασίαι καὶ ἀποκαλύψεις κυρίου “visions and revelations of the Lord” — Assamese: প্ৰভুৰ দৰ্শন আৰু প্ৰকাশ. Risk High. দৰ্শন (darshan) is the standard, unavoidable Assamese word for “vision/sight” but carries a strong devotional-practice association in Hindu/Vaishnavite worship (the reciprocal seeing of, and being seen by, a deity’s image or a guru — darshan as a devotional act itself). Mandatory translator note at first occurrence: this is a Spirit-given revelatory sight granted sovereignly by God to Paul, not the devotee-initiated ritual practice of taking darshan of an image or guru.
τρίτος οὐρανός “third heaven” — Assamese: তৃতীয় স্বৰ্গ. Risk Medium. Note: Paul’s Jewish apocalyptic reference to God’s own dwelling is not a claim paralleling the multi-tiered Puranic cosmology of lokas (Swarga-loka, etc.); avoid implying a hierarchy of attainable heavenly realms.
παράδεισος “paradise” — Assamese: পৰমদেশ (established rendering distinct from generic স্বৰ্গ). Risk High. Must not be equated with Puranic Swarga, a temporary heavenly reward-realm from which one eventually returns to the rebirth cycle once accumulated merit is spent; Paradise here is the eternal, unmediated presence of God.
σκόλοψ τῇ σαρκί “thorn in the flesh” — Assamese: গাত এটা কাঁইট (শৰীৰত থাকিব লগা এটা কষ্ট). Risk Medium.
ἄγγελος Σατανᾶ “messenger of Satan” — Assamese: শয়তানৰ দূত. Risk Medium (reuses দূত, distinct from প্ৰেৰিত).
ἀρκεῖ ἡ χάρις μου “my grace is sufficient” — reuse অনুগ্ৰহ. Risk High (inherited).
ἡ δύναμίς μου ἐν ἀσθενείᾳ τελεῖται “my power is perfected/completed in weakness” — δύναμις reused from baseline (ঈশ্বৰৰ শক্তি pattern, here Christ’s own শক্তি); ἀσθένεια (asthéneia) “weakness” — Assamese: মোৰ শক্তি দূৰ্বলতাতে সম্পূর্ণ হয়. Risk Critical. This is the anchor verse for the “Power in Weakness” doctrine — a genuinely new theological emphasis for this curriculum. Must not be read fatalistically (weakness as low karmic standing to be endured) but as God’s deliberate strategy of displaying his power precisely through human insufficiency; requires a dedicated translator note.
καυχήσομαι ἐν ταῖς ἀσθενείαις “I will boast in my weaknesses” — Assamese: মই মোৰ দূর্বলতাতে গৌৰৱ/শ্লাঘা কৰিম. Risk High.
σημεῖα τοῦ ἀποστόλου “signs of an apostle” — reuse প্ৰেৰিত. Risk Medium.

Chapter 13

ἑαυτοὺς πειράζετε… δοκιμάζετε εἰ ἐστὲ ἐν τῇ πίστει “examine yourselves… test whether you are in the faith” — Assamese: নিজকে পৰীক্ষা কৰক… বিশ্বাসত আছেনে নাই যাচাই কৰক. Risk Medium-High. Self-examination of genuine faith (reuse বিশ্বাস), not ritual self-mortification/austerity for merit (tapasya).
Χριστὸς ἐν ὑμῖν “Christ in you” — reuse খ্ৰীষ্টত পৰিচয় framework (Christian Identity in Christ, cf. Romans doctrine registry). Risk High.
ἀδόκιμος “disqualified/failing the test” — Assamese: অগ্ৰাহ্য/ব্যর্থ. Risk Medium.
ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος “the grace of the Lord Jesus Christ, the love of God, and the fellowship/communion of the Holy Spirit” (the closing Trinitarian benediction) — reuse অনুগ্ৰহ / প্রেম / সহভাগিতা / পবিত্ৰ আত্মা. Risk Critical. This verse names all three persons of the Trinity distinctly and must never be rendered in a way that flattens or blends the three into one undifferentiated divine force (a risk parallel to the baseline’s warning against পৰমাত্মা/ব্ৰহ্ম for Holy Spirit). This is the primary anchor verse for Trinitarian doctrine in this curriculum, parallel in importance to Romans 8:28 in the baseline’s cross-document consistency rules.
φίλημα ἅγιον “holy kiss” — reuse পবিত্ৰ. Assamese: পবিত্ৰ চুমা. Risk Low-Medium. Cultural note: physical greeting customs differ; render literally with a footnote on first occurrence that this reflects a first-century Mediterranean greeting custom, not a prescribed ritual gesture.

Summary

All thirteen chapters of 2 Corinthians have been surveyed. No chapter is without load-bearing theological vocabulary; the book is unusually term-dense given its autobiographical, polemical, and pastoral character. The highest-stakes NEW terms requiring dedicated Phase 1 Step 2+ doctrine-risk documentation are: reconciliation (মিলন), new creation (নতুন সৃষ্টি), letter vs. Spirit (আক্ষৰিক বিধান / আত্মা), image (স্বৰূপ, never মূৰ্তি), idols (মূৰ্তি/প্ৰতিমা), god of this age (এই যুগৰ দেৱতা), power made perfect in weakness, false apostles / super-apostles / another Jesus, and the closing Trinitarian benediction (13:14). See 08_core_glossary.md for the consolidated glossary and full risk register entries.

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