Semantic Analysis — 2 Thessalonians (Koine Greek → Assamese)

Method and Scope

This analysis covers the entire book of 2 Thessalonians (chapters 1–3) in the original Koine Greek. The core passage, 2 Thessalonians 2:1–12 (the Man of Lawlessness / Day of the Lord unit), receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological terms using the same analytical fields:

• Original (Greek word + transliteration)
• Literal meaning
• Semantic range
• English variants (as found across major English versions)
• Contextual theological meaning (in this book/passage)
• Assamese rendering & risk (proposed destination-language term, risk tier, and rationale)

Baseline enforcement rule: Any term already recorded in the Romans translation_memory.json / bible_term_registry.json is reused exactly as recorded there (rendering, transliteration, risk tier). Such terms are marked [REUSED FROM ROMANS TM] below and are not re-argued; only their occurrence in 2 Thessalonians is noted. New terms not present in the Romans baseline are analyzed in full and proposed for addition to the language package in Step 2 (Linguistic Gap Analysis) / Step 4 (Glossary).

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PART 1 — Core Passage Verse-by-Verse: 2 Thessalonians 2:1–12

2 Thessalonians 2:1

“Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers,“

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
coming παρουσία (parousia) “presence, arrival”	Official/royal arrival of a dignitary; in NT eschatology, Christ’s visible return coming, arrival, advent	The bodily, visible, glorious return of Christ that ends the present age — the central eschatological event this whole chapter concerns. Note: the SAME Greek word is ironically re-used in v.9 for the lawless one’s counterfeit “coming.”	NEW TERM. Propose আগমন (agômôn). Risk: Critical. Doctrine: Day of the Lord. Must not be confused with a cyclical avatar-descent (অৱতাৰ pattern) nor with recurring guru-visitation traditions. Mandatory translator note distinguishing Christ’s genuine, singular, visible আগমন from the imitation আগমন of v.9.
Lord κύριος (kyrios) “lord, master, owner”	Sovereign, exclusive authority Lord, Master	Exclusive supreme Lordship of Christ	[REUSED FROM ROMANS TM] প্ৰভু (prôbhu) — Critical
Jesus Christ Ἰησοῦς Χριστός (Iēsous Christos) proper name + title “Anointed One”	— Jesus Christ	The historical Jesus confessed as the Messiah	[REUSED FROM ROMANS TM] যীচু (Jesus, Critical); খ্ৰীষ্ট (Christ, established transliteration per 12_ai_translation_requirements.md)
gathered together ἐπισυναγωγή (episynagōgē) “a gathering/assembling together”	Assembling of believers to meet Christ at his coming (cf. Heb 10:25 for the ordinary sense) our gathering together, our being gathered to him, assembling	Believers’ end-time gathering to Christ at his parousia — the “rapture” side of Day-of-the-Lord teaching	NEW TERM. Propose একত্ৰীকৰণ (ekôtrikôron, “being gathered/united together”). Risk: Medium. Note: root shares no relation to Jewish synagōgē institutional sense here; keep purely eschatological, not communal-meeting sense (which is মণ্ডলী elsewhere).
brothers ἀδελφοί (adelphoi) “brothers, siblings”	Standard address for fellow believers, inclusive of the whole congregation brothers, brothers and sisters	Familial bond within God’s family	Standard Assamese Bible usage: ভাই-ককাই / ভাইসকল। Risk: Low.

2 Thessalonians 2:2

“not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come.”

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
shaken σαλεύω (saleuō) “to shake, cause to waver”	Physical shaking; figuratively, mental/spiritual destabilization shaken, unsettled, disturbed	Being destabilized in conviction by false eschatological teaching	NEW TERM. বিচলিত হ’ব (bicôlitô hôba, “become agitated/destabilized”). Risk: Medium.
a spirit πνεῦμα (pneuma) “spirit, breath, wind”	Here: a purported prophetic utterance/spirit-inspired message (not necessarily the Holy Spirit) a spirit [utterance], a prophecy	A false claim to Spirit-inspired revelation about the Day of the Lord’s timing — must be distinguished from πবিত্ৰ আত্মা (the Holy Spirit himself)	NEW SENSE. Render as আত্মিক প্ৰকাশ / “আত্মাৰ দ্বাৰাই” (a spirit-message) rather than পবিত্ৰ আত্মা. Risk: High — conflating this counterfeit “spirit” claim with the Holy Spirit would be a serious doctrinal error. Mandatory disambiguating note.
a spoken word λόγος (logos) “word, speech, message”	Oral teaching or claim, as opposed to the written epistle word, message, teaching	A verbal claim (possibly misattributed to Paul) about the Day of the Lord	Standard: বাক্য / কথা। Risk: Low, but flag for review since it is one of three false-authority vectors named alongside “spirit” and “letter.”
letter ἐπιστολή (epistolē) “letter, epistle”	A written communication, here possibly a forged letter claiming Pauline authorship letter, epistle	A forged or misattributed letter claiming the Day of the Lord had already arrived	পত্ৰ (pôtrô). Risk: Low.
the day of the Lord ἡμέρα τοῦ Κυρίου (hēmera tou Kyriou) “the day of the Lord”	OT prophetic day of divine judgment/vindication (cf. Joel, Amos, Isaiah); in NT, the day of Christ’s return and final judgment the day of the Lord, the Day of Christ	The climactic day of Christ’s return, judgment of the wicked, and vindication of the saints — core doctrine of this curriculum	NEW TERM. প্ৰভুৰ দিন (prôbhur din). Risk: Critical. Doctrine: The Day of the Lord. Must be distinguished from any cyclical cosmic-age-ending concept (e.g., end of a yuga, pralaya/cosmic dissolution in Puranic cosmology) which recurs endlessly; the Day of the Lord is a single, unrepeatable, historical-eschatological event terminating this present age once for all. Mandatory translator note at first occurrence in every document, following the same pattern established for দেহধাৰণ (incarnation) in the Romans package.

2 Thessalonians 2:3

“Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction,“

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
deceive ἐξαπατάω (exapataō) “to deceive thoroughly”	Intentional, total deception deceive, delude	Warning against being led astray about end-time events	প্ৰবঞ্চিত/ভুলাব। Risk: Low.
the rebellion / apostasy ἀποστασία (apostasia) “a standing away from, defection, revolt”	A decisive, organized falling-away/revolt — used elsewhere of religious/political defection the rebellion, the apostasy, the falling away	A future, large-scale, definitive falling-away from the true faith that precedes the Day of the Lord	NEW TERM — CRITICAL. Propose বিশ্বাসত্যাগ (biswaxtyag, “abandonment of faith,” built on the established বিশ্বাস root rather than ধৰ্ম). Risk: Critical. Doctrine: The Day of the Lord / Man of Lawlessness. Rejected alternatives: ধৰ্মত্যাগ (built on ধৰ্ম — carries “abandoning one’s religious/social order/dharma” sense and risks resonance with leaving a caste-dharma or a Satra-affiliation, a very different social concept from apostatizing from the Christian faith); বিদ্ৰোহ alone (too generic — political/social revolt without the specifically religious defection sense). Must be distinguished from religious conversion between traditions (a live, sensitive category in Assam) — this term names a future falling-away from the Christian faith, not inter-religious conversion generally.
man of lawlessness ὁ ἄνθρωπος τῆς ἀνομίας (ho anthrōpos tēs anomias) “the man of lawlessness” (some MSS: ἁμαρτίας, “of sin”)	A singular eschatological figure characterized by total rejection of God’s moral order man of lawlessness, man of sin	The eschatological antichrist figure who embodies and unleashes cosmic rebellion against God before Christ’s return	NEW TERM — CRITICAL. বিধানহীনতাৰ মানুহ (bidhanhinôtar manuh). Built on established বিধান (Law, from Romans TM) + negation, deliberately avoiding ধৰ্ম. Risk: Critical. Doctrine: The Man of Lawlessness. Note textual variant “man of sin” (পাপৰ মানুহ) exists in some manuscript traditions; footnote both but retain বিধানহীনতাৰ মানুহ as primary rendering matching modern critical text preference (ἀνομίας).
lawlessness ἀνομία (anomia) “without law, lawlessness”	Active, personified rebellion against God’s revealed moral order — distinct from mere criminal illegality lawlessness, wickedness	The defining character of the eschatological Antichrist and the spirit already at work in the world (v.7) opposing God’s order	NEW TERM — CRITICAL. বিধানহীনতা (bidhanhinôta). Risk: Critical. Rejected: অধৰ্ম (rejected already in Romans TM as an alternative for “sin” due to caste/duty framing risk — the same risk applies here, doubled by the Man of Lawlessness doctrine’s high stakes). বিধানহীনতা preserves the direct etymological link to established বিধান (“law,” the Romans-TM term for νόμος) while cleanly avoiding ধৰ্ম.
revealed ἀποκαλύπτω (apokalyptō) “to uncover, disclose”	To make publicly known something previously hidden revealed, disclosed, unveiled	The lawless one’s identity is presently concealed but will be publicly unveiled at the appointed time (used 3x in this passage: vv.3, 6, 8)	প্ৰকাশিত হ’ব (prôkaxitô hôba). Risk: Medium. Keep consistent across all three occurrences in this passage.
son of destruction ὁ υἱὸς τῆς ἀπωλείας (ho huios tēs apōleias) “son of destruction/perdition”	Hebraic idiom: one whose essential nature/destiny is destruction (same idiom used of Judas, John 17:12) son of perdition, son of destruction, destined for destruction	Marks the lawless one as destined for God’s final, irreversible judgment	NEW TERM. বিনাশৰ পুত্ৰ (binaxor putrô). Risk: High. Note: this Hebraic idiom (“son of X” = “characterized by / destined for X”) should be explained in a translator note so it is not read as literal filial descent (contrast with ঈশ্বৰৰ পুত্ৰ, “Son of God,” which is a Critical, ontological term in the Romans TM — the parallel construction must not blur the categories).

2 Thessalonians 2:4

“who opposes and exalts himself over everything called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be god.”

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
opposes ἀντικείμενος (antikeimenos) “the one lying opposite, the adversary”	Active, personal opposition opposes, is the adversary, opposes and exalts	The lawless one stands in active, personal opposition to God	NEW TERM. বিৰোধী (birodhi, “adversary/opposer”). Risk: Medium.
exalts himself ὑπεραίρεται (hyperairetai) “lifts himself up above, exalts himself”	Self-deifying arrogance exalts himself, raises himself up	Self-deification — the lawless one claims the honor due to God alone	নিজকে উচ্চ পাতে / নিজকে ঈশ্বৰৰ সমান কৰি তোলে। Risk: High — directly parallels and inverts Christ’s true, legitimate divine honor (see Deity of Christ doctrine in Romans TM); must not be phrased in a way that could seem to legitimize any human self-deification claim in a devotional culture where gurus are sometimes venerated with god-like honor.
every god or object of worship πᾶς λεγόμενος θεὸς ἢ σέβασμα (pas legomenos theos ē sebasma) “everything called god or an object of veneration”	Any deity or cultic object venerated by any religion god or object of worship, god or that is worshiped	Totalizing claim: the lawless one will claim supremacy over every rival object of worship without exception	σέβασμα is a NEW TERM: আৰাধ্য বস্তু (aradhyô bostu, “an object of worship/veneration”). Risk: High. In Assam’s multi-religious context (Hindu deities, Ekasarana bhakti-objects, tribal deities), this verse’s totalizing claim must retain its full force — the lawless one opposes every other claimed deity, not merely foreign ones. Do not soften to avoid perceived offense; this is a doctrinal claim requiring theologian review.
temple of God ναὸς τοῦ θεοῦ (naos tou theou) “sanctuary/inner shrine of God”	The literal Jerusalem Temple sanctuary (most likely referent here), or figuratively God’s dwelling among his people temple of God, God’s temple, sanctuary	The lawless one commits ultimate sacrilege by enthroning himself in the place reserved for God’s own presence	NEW TERM — HIGH RISK, MANDATORY NOTE. ঈশ্বৰৰ মন্দিৰ (Iswôror mondir). Note carefully: the Romans TM rejects মন্দিৰ specifically as a rendering for ἐκκλησία (“church,” because it evokes an image-centered Hindu temple). Here, ναός denotes a literal sanctuary building (the OT-pattern Temple), a different referent from “church,” so মন্দিৰ is linguistically correct — but because মন্দিৰ is the everyday Assamese word for a Hindu temple, every occurrence requires a translator note clarifying: (1) this refers to the sacred Israelite/Jerusalem Temple pattern, not a Hindu temple; (2) it is never a synonym for মণ্ডলী (church) elsewhere in the curriculum.
proclaiming himself to be god ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός (apodeiknynta heauton hoti estin theos) “demonstrating/declaring himself that he is god”	A formal, public self-declaration of deity showing himself to be god, proclaiming himself as god	The climax of the lawless one’s blasphemy: an explicit, public claim to be God himself	নিজকে ঈশ্বৰ বুলি প্ৰকাশ কৰা। Risk: Critical — this is the single clearest counterfeit of the Deity of Christ doctrine (Romans TM) in the entire NT; must be rendered with maximal clarity as illegitimate false claim, never ambiguous phrasing that could read as a legitimate divine title.

2 Thessalonians 2:5

“Do you not remember that when I was still with you I told you these things?”

No new load-bearing theological terms. μνημονεύω (“remember”) is a common verb (সোঁৱৰণ কৰা); rhetorical reminder of Paul’s prior oral teaching, reinforcing the authority of apostolic tradition developed further at 2:15 and 3:6. Risk: Low.

2 Thessalonians 2:6

“And you know what is restraining him now so that he may be revealed in his time.”

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
what restrains τὸ κατέχον (to katechon, neuter participle) “the restraining thing”	A holding-back/withholding force, personal or impersonal what restrains, what holds back, the restrainer	An unidentified but Thessalonian-known restraining force delaying the lawless one’s revealing — one of the most debated phrases in the NT	NEW TERM. ৰোধ কৰি থকা শক্তি/বিষয় (rodh kôri thôka xôkti/bixôy, “the restraining power/factor”). Risk: High. Because the referent is genuinely ambiguous in the source text itself, the Assamese rendering must preserve the same open-endedness (a “restraining factor,” not naming it) rather than resolving the ambiguity in translation. Flag for theologian review; record “restrainer” (masculine, κατέχων v.7) as an alternative rendering for the parallel personal form.
in his time ἐν τῷ ἑαυτοῦ καιρῷ (en tō heautou kairō) “in his own appointed time”	καιρός = the fitting/appointed moment (distinct from χρόνος, mere clock-time) in his own time, in his appointed time	God’s sovereign timetable governs even the lawless one’s unveiling	নিজৰ নিৰূপিত সময়ত (nijôr nirupitô xômôyôt). Risk: Medium — reinforces divine sovereignty over history (Providence doctrine, Romans TM ঈশ্বৰৰ বিধান), not fate.

2 Thessalonians 2:7

“For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way.”

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
mystery of lawlessness τὸ μυστήριον τῆς ἀνομίας (to mystērion tēs anomias) “the mystery/hidden secret of lawlessness”	μυστήριον = a divine secret now being disclosed, not an occult riddle mystery of lawlessness, secret power of lawlessness	The rebellion against God is already secretly operative in history, though its full manifestation awaits the lawless one’s public unveiling	NEW TERM. বিধানহীনতাৰ ৰহস্য (bidhanhinôtar rôhôxyô). Risk: High. Note: μυστήριον here is NOT an esoteric/occult mystery-cult secret (a live category in regional tantric and folk-religious practice) but a God-disclosed reality already at work and destined for full revealing — mandatory note distinguishing from occult “rahasya” traditions.
at work / already working ἐνεργεῖται (energeitai) “is operating, is actively working”	Active, ongoing operative force is already at work, is already operating	Lawlessness is not merely a future event but an already-active present reality	কাৰ্যকৰী হৈ আছে (karyôkôri hôi ase). Risk: Low.
restrains / restrainer ὁ κατέχων (ho katechōn, masculine participle) “the one restraining”	Personal form of the same restraining concept as v.6 he who restrains, the restrainer	The personal agent form of the restraining factor of v.6	ৰোধ কৰি থকা জন (rodh kôri thôka jôn). Risk: High — same ambiguity-preservation requirement as v.6; theologian review required.
out of the way ἐκ μέσου γένηται (ek mesou genētai) “comes to be out of the midst”	Idiom: removed from the scene/taken away is out of the way, is taken out of the way, is removed	The restraining factor/person will at some point be removed, permitting the lawless one’s unveiling	সৰি যায় / আঁতৰি যায়। Risk: Medium — idiomatic; render for meaning, not literally.

2 Thessalonians 2:8

“And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.”

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
the lawless one ὁ ἄνομος (ho anomos) “the lawless one”	Shorthand title for the man of lawlessness (v.3) the lawless one, the man of lawlessness	Same figure as v.3, now named by adjective alone	বিধানহীন লোক (bidhanhin lok) or simply “সেই বিধানহীনতাৰ মানুহ” for consistency. Risk: Critical — keep terminologically identical to v.3’s রেন্ডারিং.
will kill / will destroy ἀναλώσει (analōsei) “will consume, will destroy”	Total, decisive destruction will kill, will destroy, will slay	Christ’s effortless, total victory over the lawless one at his coming	ধ্বংস কৰিব (dhwôngxô kôriba). Risk: Medium.
breath of his mouth τῷ πνεύματι τοῦ στόματος αὐτοῦ (tō pneumati tou stomatos autou) “by the spirit/breath of his mouth”	OT allusion (Isaiah 11:4) — effortless, sovereign, verbal destruction of the wicked by the Messianic king breath of his mouth, spoken word	Emphasizes the sheer effortlessness of Christ’s judgment: a mere breath/word ends the lawless one’s reign	মুখৰ নিশ্বাসৰে (mukhor nixwasôre, “by the breath of his mouth”). Risk: Medium — here πνεῦμα means literal breath, NOT the Holy Spirit; must not be rendered পবিত্ৰ আত্মা. Distinguish sense explicitly in translator note (third distinct use of πνεῦμα in this chapter — spirit-claim v.2, breath v.8, and Holy Spirit at v.13).
bring to nothing καταργήσει (katargēsei) “will render inoperative, abolish”	Total nullification of power/effect bring to nothing, destroy, abolish	Christ’s coming instantly nullifies the lawless one’s power and claims	নিষ্ফল কৰিব (nixphôl kôriba). Risk: Medium.
appearance of his coming τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ (tē epiphaneia tēs parousias autou) “the shining-forth/manifestation of his coming”	ἐπιφάνεια = a visible, glorious appearing; παρουσία = arrival — a double-term intensifying the visibility and certainty of Christ’s return at his coming, by the appearance of his coming, by his glorious return	Christ’s return is visibly, unmistakably glorious — decisively answering the false claims of vv.1–2	প্ৰকাশ (prôkax, “manifestation/appearing”) + আগমন (established above). Risk: High — must not be confused with দেহধাৰণ (incarnation, a one-time assumption of human nature). This is Christ’s return in glory, a wholly distinct event from his incarnation; both are unique, non-repeatable, but must be kept terminologically and conceptually separate.

2 Thessalonians 2:9

“The coming of the lawless one is by the activity of Satan, with all power and false signs and wonders,“

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
coming (of the lawless one) παρουσία (parousia) same word as v.1	— coming, arrival, appearing	The lawless one has his own counterfeit “parousia” — a deliberate ironic parody of Christ’s true coming (v.1)	Same rendering as v.1, আগমন — Risk: Critical. Mandatory translator note: same Assamese word is used for both the true and the false “coming” because the Greek text itself uses identical vocabulary to construct the parody; the distinction must be made by context and note, not by inventing two different Assamese words that would obscure Paul’s deliberate irony.
activity/working (of Satan) ἐνέργεια (energeia) “operative power, activity”	Effective, active working-power (root of English “energy”) activity, working, power	Satan’s own active, energizing power behind the lawless one’s rise	কাৰ্যকলাপ / প্ৰভাৱ (karyôkôlap / prôbhab, “activity/influence”). Risk: Medium.
Satan Σατανᾶς (Satanas) proper name, “adversary” (Hebrew loanword)	The personal, malevolent spiritual adversary of God and his people Satan, the devil	The personal spiritual power behind the lawless one’s counterfeit signs	শয়তান (xôyôtan) — established Assamese Christian usage. Risk: Medium. Distinguish from any impersonal evil-principle concept; Satan is a personal being, not an abstract force of cosmic imbalance.
power δύναμις (dynamis) “power, might, capability”	Same lexeme used of God’s power (Romans TM: ঈশ্বৰৰ শক্তি, always paired with “of God”) power, might	Satan’s derivative, permitted, but ultimately limited power — NOT God’s own power	NEW SENSE OF EXISTING ROOT. শক্তি (xôkti) alone, deliberately WITHOUT the ঈশ্বৰৰ pairing used in Romans TM for God’s power. Risk: High. Mandatory note: this power belongs to Satan, is real but derivative/limited/permitted by God, and must never be rendered in a way that could imply it is another form of divine power (ঈশ্বৰৰ শক্তি).
signs and wonders (false) σημείοις καὶ τέρασιν ψεύδους (sēmeiois kai terasin pseudous) “signs and wonders of falsehood”	Miraculous displays; here explicitly qualified as belonging to “falsehood,” i.e., counterfeit false signs and wonders, lying signs and wonders	Satan-empowered counterfeit miracles that mimic true divine signs to deceive	মিছা চিন আৰু আচৰিত কাৰ্য (misa cin aru acôritô karyô). Risk: High. Must retain the qualifier “false/of falsehood” — never present these as neutral miracles; they are deceptive imitations, relevant to discernment teaching in a culture with active traditions of miracle-working gurus, exorcists, and tantric practitioners.

2 Thessalonians 2:10

“and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved.”

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
wicked deception ἀπάτῃ ἀδικίας (apatē adikias) “deception of unrighteousness”	ἀπάτη = deceit/trickery; ἀδικία = unrighteousness/injustice — a genitive of source/quality wicked deception, unrighteous deception, deceit of wickedness	Deception that both flows from and produces moral unrighteousness — not neutral error	ἀπάτη is a NEW TERM: প্ৰৱঞ্চনা (prôbônchona, “deception/fraud”). ἀδικία is a NEW TERM — HIGH RISK: অধাৰ্মিকতা (odharmikôta), deliberately built as the direct negation of the Romans-TM term ধাৰ্মিকতা (righteousness), NOT from ধৰ্ম. Risk: High. This coinage preserves the crucial theological antonym-pair (righteousness ↔ unrighteousness) established in Romans without ever touching the forbidden ধৰ্ম root.
perishing ἀπολλυμένοις (apollymenois) “those being destroyed/lost”	Present participle: an ongoing state heading toward final destruction perishing, those who are lost, those on the way to destruction	Those who reject the truth are already, presently, on a trajectory to final judgment	বিনষ্ট হৈ থকা লোক (binoxtô hôi thôka lok). Risk: Medium.
love the truth τὴν ἀγάπην τῆς ἀληθείας (tēn agapēn tēs alētheias) “the love of the truth”	ἀγάπη = self-giving, committed love (distinct from erotic or merely emotional affection) love of the truth, love for the truth	A settled, committed embrace of the gospel truth — its absence is what leaves a person vulnerable to the lawless one’s deception	ἀγάπη is a NEW TERM: প্ৰেম (prem). Risk: High. Assamese প্ৰেম is also the common word for romantic love and, significantly, echoes prema-bhakti — the loving devotional surrender to a chosen deity central to Sankardev’s Ekasarana tradition. A mandatory translator note is required distinguishing covenantal, truth-anchored ἀγάπη (a settled commitment to God’s revealed truth in Christ) from either romantic প্ৰেম or devotional prema-bhakti’s mystical/emotional register. ἀλήθεια (“truth”) is a NEW TERM: সত্য (xôtyô) — standard, low risk on its own, but here bound tightly to “the truth” of the gospel specifically, not truth in a general philosophical sense.
saved σωθῆναι (sōthēnai) “to be saved”	Same root as Romans’ σωτηρία be saved	Final, eternal deliverance through embracing gospel truth — refusing that truth forfeits salvation	[REUSED FROM ROMANS TM] পৰিত্ৰাণ পোৱা (poritran powa) — verb form of the Critical term পৰিত্ৰাণ. Never মুক্তি/মোক্ষ.

2 Thessalonians 2:11

“Therefore God sends them a strong delusion, so that they may believe what is false,“

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
strong delusion / working of error ἐνέργειαν πλάνης (energeian planēs) “an activity/working of wandering-astray”	πλάνη = wandering, error, deception (root of English “planet,” “wandering star”) strong delusion, powerful delusion, working of error	God’s judicial act of confirming the willfully deceived in their self-chosen deception — a righteous judgment, not an arbitrary act	NEW TERM — HIGH RISK. ভ্ৰম (bhrôm, “delusion/error”), paired with কাৰ্য/প্ৰভাৱ (working/influence). Risk: High. Critical distinguishing note required: πλάνη here names a personal, morally culpable, divinely-permitted deception as judgment upon those who already rejected the truth (v.10) — it must NOT be confused with মায়া (maya), the impersonal, metaphysical “cosmic illusion” concept central to Vedantic philosophy in which the entire phenomenal world is illusory. God’s ἐνέργεια πλάνης in this text is a specific, targeted, judicial act against specific unbelieving persons, not a statement about the nature of reality itself.
believe what is false πιστεῦσαι τῷ ψεύδει (pisteusai tō pseudei) “to believe/trust in the lie”	πιστεύω = same root as “faith” (πίστις); ψεῦδος = “the lie,” the specific falsehood of the lawless one’s claims believe the lie, believe what is false	Ironic use of the “faith/believe” vocabulary — misplaced trust in the counterfeit rather than the truth	πιστεύω here uses the [REUSED FROM ROMANS TM] root বিশ্বাস (biswax), but the direct object is মিছা কথা (misa kôtha, “the lie”) — a NEW TERM, ψεῦδος. Risk: High. This verse depends on the reader recognizing that biblical “belief/faith” vocabulary can, tragically, be directed at a false object; retain বিশ্বাস কৰা for the verb but make the false object (মিছা) unmistakably clear, reinforcing that faith’s validity depends entirely on its object (cf. Romans TM note on “faith” always requiring a recoverable object).

2 Thessalonians 2:12

“in order that all may be judged who did not believe the truth but had pleasure in unrighteousness.”

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
judged κριθῶσιν (krithōsin) “may be judged”	Formal, forensic judgment; same root as κρίσις judged, condemned	God’s righteous, forensic condemnation of those who rejected the truth and embraced unrighteousness — the doctrinal centerpiece of “God’s Righteous Judgment”	NEW TERM. বিচাৰিত হ’ব (bicaritô hôba, “be judged”), from root বিচাৰ (bisar, “judgment/court”). Risk: High. Doctrine: God’s Righteous Judgment. Must be distinguished from impersonal karma-phal (fruit-of-karma retribution): this is the personal, forensic verdict of a personal Judge, rendered on the basis of a specific response (rejecting truth, delighting in unrighteousness), not an automatic cosmic mechanism playing out across lifetimes.
did not believe the truth μὴ πιστεύσαντες τῇ ἀληθείᾳ (mē pisteusantes tē alētheia) “not having believed the truth”	— did not believe the truth, disbelieved the truth	The basis of condemnation: rejection of revealed gospel truth, not accumulated ritual or moral failure per se	বিশ্বাস (reused) + সত্য (new, see v.10). Risk: High (in combination with judgment doctrine).
had pleasure in unrighteousness εὐδοκήσαντες τῇ ἀδικίᾳ (eudokēsantes tē adikia) “having taken pleasure/delight in unrighteousness”	εὐδοκέω = to be well-pleased with, to delight in; a settled, approving disposition, not mere failure delighted in wickedness, took pleasure in unrighteousness, approved of wickedness	The condemned are not merely victims of deception but willing, delighted participants in unrighteousness	সন্তুষ্ট হৈ থাকিল (sôntuxtô hôi thakil) + অধাৰ্মিকতা (reused from v.10). Risk: High — the willing, approving nature of this “pleasure” must not be softened into passive victimhood; it underlines personal moral responsibility, central to Universal Human Accountability-type teaching carried over from Romans.

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

Chapter 1 — Thanksgiving, Perseverance under Persecution, and God’s Righteous Judgment (1:1–12)

Chapter 1 precedes the core passage and introduces its own set of load-bearing terms, several establishing vocabulary the core passage (ch. 2) will build on.

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
church ἐκκλησία (ekklēsia) “assembly, congregation”	— church, congregation, assembly	The Thessalonian congregation “in God our Father and the Lord Jesus Christ” (1:1)	[REUSED FROM ROMANS TM] মণ্ডলী (môndoli) — Medium. NEVER নামঘৰ.
grace / peace χάρις / εἰρήνη (charis / eirēnē) —	— grace / peace	Opening apostolic greeting-blessing (1:2)	[REUSED FROM ROMANS TM] অনুগ্ৰহ (High) / শান্তি (Medium)
faith πίστις (pistis) “trust, faith”	— faith	The Thessalonians’ faith is “growing abundantly” (1:3) amid persecution	[REUSED FROM ROMANS TM] বিশ্বাস — High
love ἀγάπη (agapē) “self-giving love”	— love	Their love “for one another” is increasing (1:3)	NEW TERM (see full analysis at 2:10 above). প্ৰেম (prem) — High, mandatory note distinguishing from prema-bhakti and romantic প্ৰেম.
endurance / perseverance ὑπομονή (hypomonē) “steadfast remaining-under [pressure]“	Active, patient endurance under trial — not passive resignation endurance, patience, steadfastness	The Thessalonians’ active, steadfast endurance amid persecution and affliction (1:4) — the curriculum’s “Perseverance under Persecution” doctrine	NEW TERM — HIGH RISK. ধৈর্য্য (dhôirjyô). Doctrine: Perseverance under Persecution. Rejected alternative: a purely passive “sôhon kôra” (mere tolerating), which would understate the active, hope-filled, fixed-on-Christ character of NT ὑπομονή. Must be distinguished from stoic detachment or fatalistic acceptance of suffering; biblical endurance is hope-anchored (cf. 1:5, “evidence of the righteous judgment of God”), not resignation to karma.
afflictions / persecutions θλίψεσιν καὶ διωγμοῖς (thlipsesin kai diōgmois) “afflictions and persecutions”	θλῖψις = pressure/tribulation; διωγμός = active pursuit/persecution afflictions and persecutions, suffering and persecution	The concrete, present suffering the Thessalonian believers are enduring for their faith (1:4)	NEW TERMS. ক্লেশ (kles, affliction) and তাড়না (tarôna, persecution). Risk: Medium. Doctrine: Perseverance under Persecution.
righteous judgment δικαία κρίσις (dikaia krisis) “just/righteous judgment”	God’s judicial verdict, characterized by perfect justice righteous judgment, just judgment	The Thessalonians’ present suffering is itself evidence pointing toward God’s future righteous verdict — vindicating them, condemning their persecutors (1:5)	NEW TERM — HIGH RISK. ন্যায্য বিচাৰ (nyaijyô bisar), built on the same বিচাৰ root as κρίνω (2:12) for consistency. Doctrine: God’s Righteous Judgment. Must be distinguished from impersonal karma-phal (see note at 2:12).
repay / recompense (affliction) ἀνταποδοῦναι (antapodounai) “to repay/render back in return”	Just retribution, giving back what is deserved repay, render, recompense	God will justly repay affliction to those who afflict the believers (1:6)	NEW TERM — HIGH RISK. প্ৰতিফল (protiphôl, “recompense/return”). Caution: প্ৰতিফল closely echoes “karma-phal” (the fruit of one’s karmic action), a live and dominant concept in Assamese Hindu thought. Mandatory translator note: this is God’s own personal, righteous, judicial repayment — a deliberate act of a personal Judge in response to specific unrepented wrongdoing against his people — not an impersonal cosmic law of cause-and-effect operating automatically across the universe or across rebirths.
relief / rest ἄνεσιν (anesin) “relief, easing, rest”	Cessation of pressure/affliction relief, rest	God will give relief to the afflicted believers together with Paul, at Christ’s return (1:7)	মুক্তি/অৰাম — Caution: do not use মুক্তি here even in this non-salvific “relief from present suffering” sense, since মুক্তি is the Critical forbidden term reserved exclusively for rejecting cyclic-liberation renderings of “salvation.” Use অৱসৰ/আৰাম (rest/ease) instead. Risk: Medium.
vengeance ἐκδίκησιν (ekdikēsin) “vengeance, retributive justice”	Legal/judicial retribution exacted by a rightful authority vengeance, retribution	Christ, at his return, exacts just retribution “on those who do not know God and on those who do not obey the gospel” (1:8)	NEW TERM — HIGH RISK. প্ৰতিশোধ (protixodh). Doctrine: God’s Righteous Judgment. Must be carefully framed as righteous judicial retribution belonging exclusively to God the rightful Judge (cf. Romans 12:19, “vengeance is mine”), never as sanctioned human revenge, and never as automatic karmic backlash.
gospel εὐαγγέλιον (euangelion) “good news”	— gospel	Obedience to “the gospel of our Lord Jesus” is the dividing line at judgment (1:8)	[REUSED FROM ROMANS TM] সুসমাচাৰ — High
eternal destruction ὄλεθρον αἰώνιον (olethron aiōnion) “eternal ruin/destruction”	αἰώνιος = age-lasting, without temporal end; ὄλεθρος = ruin, destruction eternal destruction, eternal ruin	The final, permanent, irreversible judgment of those who reject the gospel, “away from the presence of the Lord” (1:9)	NEW TERM — CRITICAL. অনন্ত বিনাশ (ônôntô binax). Doctrine: God’s Righteous Judgment / Day of the Lord. Because Assamese Hindu and Ekasarana eschatology envisions successive lives within সংসাৰ rather than a single, final, unrepeatable judgment, this term requires a mandatory translator note: “eternal” (αἰώνιος) here means without end, a permanent and final state, not one stage within an ongoing cycle of rebirth and future opportunity. This is the negative eschatological counterpart to পৰিত্ৰাণ (salvation) and must be given equal doctrinal weight and equal translational care.
from the presence of the Lord ἀπὸ προσώπου τοῦ Κυρίου (apo prosōpou tou Kyriou) “from the face of the Lord”	Hebraic idiom for banishment from God’s presence from the presence of the Lord, away from the Lord’s presence	Eternal destruction is defined relationally, as exclusion from God’s presence, not merely as suffering	প্ৰভুৰ সাক্ষাৎৰ পৰা দূৰ হৈ। Risk: Medium.
glorified in his saints ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ (endoxasthēnai en tois hagiois autou) “to be glorified among/in his holy ones”	— glorified in his saints	At his coming, Christ will be glorified through/among his own people (1:10)	δόξα root [REUSED FROM ROMANS TM] মহিমা (High); ἅγιοι [REUSED] পবিত্ৰ লোক (High).
called κλήσεως (klēseōs) “calling”	— calling	Paul prays God will “make you worthy of his calling” (1:11)	[REUSED FROM ROMANS TM] মতনি (High)
worthy ἀξιώσῃ (axiōsē) “count/deem worthy”	— worthy, count worthy	God’s own gracious enabling makes believers worthy of their calling — not self-achieved worthiness	যোগ্য গণ্য কৰা। Risk: Medium — must not imply merit-earning; God himself is the one who “fulfills” (πληρώσῃ) this in the believer (1:11), consistent with Grace doctrine.
power (of God) δύναμις (dynamis) “power”	— power	”By his power” (1:11) God fulfills every purpose of goodness and work of faith in believers	[REUSED FROM ROMANS TM, positive divine sense] ঈশ্বৰৰ শক্তি — High. Contrast with the Satanic δύναμις of 2:9, which must NOT carry the ঈশ্বৰৰ pairing (see note at 2:9).
name of the Lord Jesus τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ (to onoma tou Kyriou hēmōn Iēsou) “the name of our Lord Jesus”	Hebraic sense: the name represents the person’s full authority and character the name of the Lord Jesus	The goal of God’s work in believers: that Christ’s name be glorified in them, and they in him (1:12)	প্ৰভু যীচুৰ নাম। Risk: Low, standard usage.

Chapter 2 — Verses 13–17 (continuing after the core passage 2:1–12)

The core passage (2:1–12) received full verse-by-verse treatment in Part 1. The remainder of the chapter (2:13–17) shifts from warning to thanksgiving, election, and — critically — the doctrine of Standing Firm in the Traditions.

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
chose εἵλετο (heileto) “he chose, selected”	Same conceptual domain as ἐκλογή (election) in Romans TM chose, has chosen	God’s sovereign choice of the Thessalonian believers “from the beginning” for salvation (2:13)	[REUSED FROM ROMANS TM concept] ঈশ্বৰৰ মনোনয়ন (Iswôror monônoyon) — High. Not fate, not karma.
firstfruits ἀπαρχήν (aparchēn) “firstfruits, first portion” [textual variant: ἀπ’ ἀρχῆς, “from the beginning”]	The first, representative portion of a harvest, consecrated to God firstfruits, from the beginning (textual variant)	Believers as God’s “firstfruits” of the coming full harvest of salvation	NEW TERM. প্ৰথম ফল (prôthôm phôl, “firstfruits”). Risk: Medium. Note the significant textual variant (ἀπ’ ἀρχῆς, “from the beginning,” যাৰ পিছত “প্ৰাৰম্ভৰ পৰা”) should be flagged in a footnote since it affects the sense (temporal priority of God’s choice vs. representative-portion imagery).
sanctification of the Spirit ἁγιασμῷ Πνεύματος (hagiasmō Pneumatos) “sanctification by/of the Spirit”	— sanctification of/by the Spirit	The Spirit’s ongoing work of making the elect holy, one of the means by which they are called to salvation (2:13)	[REUSED FROM ROMANS TM] পবিত্ৰ আত্মাৰ পবিত্ৰীকৰণ — High. Note: here πνεῦμα IS the Holy Spirit, in deliberate contrast to the counterfeit “a spirit” of 2:2 and the literal “breath” of 2:8 — reinforce the distinction.
belief of the truth πίστει ἀληθείας (pistei alētheias) “faith/belief of the truth”	— belief in the truth, faith in the truth	The human means (alongside the Spirit’s sanctifying work) by which the elect come to salvation (2:13)	বিশ্বাস (reused) + সত্য (new, see 2:10 above). Risk: High, given the same term appears negatively at 2:12 (“did not believe the truth”) — the positive/negative contrast across this single chapter must be preserved with identical vocabulary.
obtain the glory εἰς περιποίησιν δόξης (eis peripoiēsin doxēs) “for the obtaining/possession of glory”	Final possession of eschatological glory to obtain the glory, to share in the glory	The believer’s called destiny: to share in Christ’s glory at his return (2:14)	মহিমা [REUSED]. Risk: Medium.
traditions παραδόσεις (paradoseis) “things handed down, traditions”	Authoritative teaching transmitted from one party to another — here, apostolic teaching transmitted orally and in writing traditions, teachings	The body of authoritative apostolic teaching the Thessalonians were taught, which they must “hold fast” against the false teaching threatened in 2:1–12 (2:15) — the curriculum’s core “Standing Firm in the Traditions” doctrine	NEW TERM — CRITICAL, MAXIMUM CULTURAL SENSITIVITY. Propose পৰম্পৰাগত শিক্ষা (pôrompôragôto xikkha, “traditionally-transmitted teaching”). Risk: Critical. Rationale: Assamese has an existing, culturally dominant, and doctrinally loaded concept — গুৰু-পৰম্পৰা (guru-parampara), the living succession of guru-to-disciple spiritual authority central to Sankardev’s Ekasarana Dharma, embodied institutionally in the Satradhikar succession at the head of each Satra. A bare rendering of παράδοσις as পৰম্পৰা risks being read as endorsing this same open-ended, ongoing, person-to-person guru-succession model of authority. Paul’s παράδοσις is categorically different: a closed, apostolic-era body of teaching received once from Christ through the apostles (cf. 3:6, “the tradition that you received from us”), not an ongoing, evolving lineage of successive human teachers each adding new revelation. Mandatory translator note at every occurrence (2:15; 3:6) distinguishing apostolic παράδοσις — fixed, complete, Christ-and-apostle-sourced — from guru-parampara’s living, open succession model. This term requires the same first-occurrence-note treatment the Romans package mandates for দেহধাৰণ (incarnation). Alternatives rejected: পৰম্পৰা alone (too easily collapsed into guru-parampara without qualification); শিক্ষা alone (loses the “handed-down, received-not-invented” sense that is the whole point of the term).
hold fast / hold to κρατεῖτε (krateite) “grasp firmly, hold fast”	Firm, active retention against pressure to abandon hold fast, hold to, stand firm and hold	The positive command answering the doctrine’s title: standing firm means actively holding to the received apostolic teaching (2:15)	NEW TERM. ধৰি থাকা (dhôri thaka, “hold firmly onto”). Risk: Medium, but doctrinally significant as the operative verb of “Standing Firm in the Traditions.”
eternal comfort παράκλησιν αἰωνίαν (paraklēsin aiōnian) “eternal comfort/encouragement”	παράκλησις = comfort, encouragement, consolation, often with a legal-advocacy nuance (“called alongside”) eternal comfort, everlasting encouragement	God’s own comfort, grounded in his eternal love and grace, given to strengthen believers facing persecution and false teaching (2:16)	NEW TERM. অনন্ত সান্ত্বনা (ônôntô santôna). Risk: Medium.
good hope ἐλπίδα ἀγαθήν (elpida agathēn) “good hope”	Confident expectation grounded in God’s character and promises, not wishful thinking good hope	The settled confidence believers have concerning their future with Christ	NEW TERM. আশা (axa, “hope”). Risk: High. Not present in the Romans TM baseline but essential here and throughout the curriculum’s Day-of-the-Lord teaching; must be distinguished from a fatalistic “hoping for the best” or from a karma-conditioned expectation about one’s future rebirth — biblical hope is a certain expectation anchored in God’s unchanging promise and character. Recommend adding formally to the shared glossary.
establish / strengthen στηρίξαι (stērixai) “to fix firmly, establish, strengthen”	To make firm/immovable establish, strengthen	God’s own work to make believers firm “in every good work and word” (2:17)	NEW TERM. স্থিৰ কৰা (sthir kôra). Risk: Low-Medium, thematically tied to “standing firm.”

Chapter 3 — Prayer Request, Church Discipline, and Standing Firm in Practice (3:1–18)

Chapter 3 shifts to practical matters (mutual prayer, warning against idleness, apostolic authentication) but continues to develop the “Standing Firm in the Traditions” doctrine in its behavioral dimension.

Terms	Variants	Contextual theological meaning	Assamese rendering & risk
word of the Lord ὁ λόγος τοῦ Κυρίου (ho logos tou Kyriou) “the word of the Lord”	The gospel message, viewed as an active, spreading force word of the Lord	Paul requests prayer that the gospel word will “speed ahead and be honored” (3:1)	প্ৰভুৰ বাক্য। Risk: Low.
may run swiftly τρέχῃ (trechē) “may run”	Metaphor of a runner/messenger’s swift progress run swiftly, spread rapidly	Prayer for the unhindered advance of gospel proclamation	বিয়পি যাওক (biyôpi jaôk, “may spread”). Risk: Low. Related to Romans TM’s সুসমাচাৰ প্ৰচাৰ concept.
wicked and evil men πονηρῶν καὶ κακῶν ἀνθρώπων (ponērōn kai kakōn anthrōpōn) “evil and wicked men”	Opponents of the gospel who obstruct its progress wicked and evil men	Those who resist and endanger the gospel’s advance and Paul’s own ministry (3:2)	দুষ্ট আৰু কুচক্ৰী লোক। Risk: Low.
faithful πιστός (pistos) “faithful, trustworthy”	Same root as πίστις (faith) — God’s own faithful, reliable character faithful	”The Lord is faithful” — God’s unwavering reliability underwrites the promise to guard the believers (3:3)	[REUSED FROM ROMANS TM root] বিশ্বাসী (biswaxi, “faithful”). Risk: Low-Medium.
guard / protect from evil φυλάξει ἀπὸ τοῦ πονηροῦ (phylaxei apo tou ponērou) “will guard from the evil one/evil”	Active divine protection against a personal or general evil threat guard you from the evil one, protect you from evil	God’s promised protective care over believers under threat of false teaching and persecution — echoes the “deliver us from evil” petition tradition	ৰক্ষা কৰিব (rôkkha kôriba). Risk: Medium; ambiguity between “the evil one” (Satan, personal) and “evil” (general) should be flagged for review, paralleling similar ambiguity in the Lord’s Prayer tradition.
command παραγγέλλομεν (parangellomen) “we command, we give orders”	Formal apostolic instruction, carrying delegated authority we command, we instruct, we give this command	Paul’s repeated apostolic commands regarding church discipline and conduct (3:4, 6, 10, 12) — the practical, disciplinary outworking of “standing firm in the traditions”	NEW TERM. আজ্ঞা দিয়া (agya diya, “to give a command”). Risk: Medium — reflects genuine apostolic authority (cf. প্ৰেৰিত, apostle, Romans TM Medium risk), not mere personal opinion or advice.
walk in idleness / disorderly ἀτάκτως περιπατοῦντος (ataktōs peripatountos) “walking in disorderly fashion”	ἄτακτος = out of proper rank/order (military metaphor: a soldier out of formation) walk in idleness, live in idleness, walk disorderly	Certain believers who had abandoned productive work, presuming on the imminence of the Day of the Lord (linking back to ch. 2’s eschatological confusion) and disrupting church order	NEW TERM. অনিয়মিতভাৱে চলা (ôniyômitôbhabe côla, “to live/walk in a disorderly manner”). Risk: Medium. Doctrine: connects Day-of-the-Lord misunderstanding (ch. 2) to concrete communal misconduct (ch. 3), showing false eschatology has practical consequences.
imitate μιμεῖσθαι (mimeisthai) “to imitate, mimic”	Positive modeling of Paul’s own diligent labor as pattern for the church imitate, follow our example	Believers are to imitate the apostles’ own pattern of diligent labor, not disorderly idleness (3:7, 9)	NEW TERM. অনুকৰণ কৰা (ônukôron kôra). Risk: Low.
labor / toil κόπῳ καὶ μόχθῳ (kopō kai mochthō) / ἐργαζόμενοι (ergazomenoi) “with labor and toil” / “working”	Diligent, often wearying, productive work labor and toil, hard work	Paul’s own example of self-supporting labor, and his repeated command that all must work (3:8, 10, 12)	NEW TERM. পৰিশ্ৰম (pôrisrôm, “labor/toil”) and কাম কৰা (kam kôra, “to work”). Risk: Low.
busybodies περιεργαζομένους (periergazomenous) “meddling, being busybodies”	Idle people who occupy themselves with others’ affairs instead of their own work busybodies, meddlers	The idle believers’ disorderly conduct manifests specifically as meddling interference in others’ affairs (3:11)	NEW TERM. অনাৱশ্যক কামত লিপ্ত হৈ থাকে (anaboxyôk kamôt liptô hôi thake, “meddling in unnecessary matters”). Risk: Low.
do not grow weary μὴ ἐκκακήσητε (mē ekkakēsēte) “do not grow weary/lose heart”	Persisting patiently in doing good despite discouragement do not grow weary, do not become discouraged	Encouragement to persevere in doing good even amid the disorderly conduct of some — a practical dimension of “Perseverance under Persecution” applied to internal church struggles, not only external persecution (3:13)	ক্লান্ত/হতাশ হৈ নপৰিব (klantô/hôtaxa hôi nôpôribo). Risk: Low.
obey / not obey ὑπακούει (hypakouei) “obeys, submits to”	Submissive response to authoritative apostolic instruction obey, heed	Discipline for anyone who refuses to obey the apostolic “word” of this letter (3:14)	NEW TERM. আজ্ঞা মানি চলা (agya mani côla, “to obey/comply with a command”). Risk: Medium — connects directly to standing firm in received apostolic authority (traditions), not blind submission to any human religious authority figure.
admonish νουθετεῖτε (noutheteite) “admonish, instruct with correction”	Loving, corrective instruction aimed at restoration, not punitive exclusion admonish, warn	The community is to treat the disobedient “as a brother,” admonishing rather than shunning entirely (3:15)	NEW TERM (compatible with existing Romans TM “exhort” entry). সোঁৱৰাই দিয়া (xoworai diya). Risk: Low. Consistent with the Romans TM note distinguishing entreaty/admonition senses of related verbs.
peace εἰρήνη (eirēnē) —	— peace	Closing benediction: “the Lord of peace himself give you peace” (3:16)	[REUSED FROM ROMANS TM] শান্তি — Medium
sign / mark of authenticity τὸ σημεῖον (to sēmeion) “the sign, the mark”	Here: Paul’s own handwriting as an authenticating mark against forged letters (cf. 2:2’s warning about a forged letter!) this is the sign, this is how you can tell	Paul’s personal signature authenticates the letter, directly answering the false-letter deception warned against in 2:2	NEW TERM. স্বাক্ষৰ/চিন (swakkhôr/cin, “signature/mark”). Risk: Low, but thematically significant — bookends the letter’s concern for guarding against counterfeit apostolic authority, tying ch. 3 back to ch. 2’s core passage.
grace χάρις (charis) —	— grace	Closing benediction (3:18)	[REUSED FROM ROMANS TM] অনুগ্ৰহ — High

Coverage confirmation: All three chapters of 2 Thessalonians have been reviewed. Chapter 1 introduces the Perseverance-under-Persecution and Righteous-Judgment vocabulary; Chapter 2 (in full, including the verse-by-verse core passage) introduces the Day-of-the-Lord, Man-of-Lawlessness, and Standing-Firm-in-Traditions vocabulary; Chapter 3 completes the Standing-Firm doctrine in its behavioral/disciplinary dimension and introduces no further Critical-risk theological terms beyond those already catalogued. No chapter is silently omitted.

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See 08_core_glossary.md for the consolidated glossary table of every term identified above.