Semantic Analysis

07 Semantic Analysis: 2 Peter (Koine Greek → Bengali)

Scope and Method

This analysis covers all three chapters of 2 Peter in the original Koine Greek (UBS5/NA28 text base), in full canonical order. The core passage, 2 Peter 1:16–21, receives verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter-level study of its load-bearing theological vocabulary using the same fields. Terms already fixed in the baseline Romans translation_memory.json are reused exactly and marked “[TM: reused]”; new terms proposed for this curriculum are marked “[NEW]” and carry a proposed risk tier consistent with the baseline’s Critical/High/Medium/Low framework.

PART 1: Core Passage — 2 Peter 1:16–21 (Verse-by-Verse)

2 Peter 1:16

“For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.”

οὐ … σεσοφισμένοις μύθοις (μῦθος)

Transliteration: mythos
Literal meaning: “myth, fable, invented story”
Semantic range: a tale, whether traditional legend or a deliberately fabricated account; here modified by “cleverly devised” (σεσοφισμένοις)
English variants: “cleverly devised fables/myths/stories”
Contextual theological meaning: Peter contrasts apostolic eyewitness testimony with fabricated religious tales — foundational to the “Reliability and Inspiration of Scripture” doctrine block; the gospel is not manufactured religious fiction.
Bengali rendering: কল্পকাহিনী (“invented/imaginative tale”) or মিথ (loan). [NEW] Risk: Medium. রূপকথা (folk-fairy-tale) is too childish/light; কল্পকাহিনী better preserves the sense of a deliberately constructed but false religious narrative. No direct Hindu/Muslim doctrinal collision, but under-rendering this term would blunt the entire verse’s apologetic force (apostolic eyewitness vs. invented religion).

τὴν … δύναμιν (δύναμις) [“power,” of Christ]

Transliteration: dynamis
Literal meaning: “power, might, capability”
Semantic range: inherent power/ability, ranging from personal strength to divine omnipotence
English variants: “power,” “might”
Contextual theological meaning: Christ’s own divine might, displayed proleptically at the Transfiguration and to be displayed fully at his return — ties to “The Certainty of Christ’s Return.”
Bengali rendering: সামর্থ্য [TM: reused from baseline power_of_god]. Risk: High. Per the baseline’s forbidden-substitution rule, শক্তি must never be used here — Bengal’s Shakta Hindu heritage (Durga/Kali worship) gives শক্তি a strong goddess-power association that would misdirect this Christological claim toward a very different religious category.

παρουσίαν (παρουσία)

Transliteration: parousia
Literal meaning: “presence, arrival, coming”
Semantic range: a ruler’s/dignitary’s official arrival or visit; in NT eschatology, the technical term for Christ’s future personal, visible return
English variants: “coming,” “arrival,” “advent”
Contextual theological meaning: Anchors the doctrine “The Certainty of Christ’s Return.” The Transfiguration (1:17–18) was a preview of the glory that will attend this future, personal, bodily return — not a metaphor for an ongoing “presence” or a purely spiritual/mystical event.
Bengali rendering: আগমন [NEW, but consistent with existing Bengali Christian eschatological usage, e.g., দ্বিতীয় আগমন]. Risk: High. Must not be softened into a vague “spiritual presence” (a risk raised by 3:4’s scoffers, who deny this very concept) nor collapsed into Islamic eschatology’s return of Isa (which lacks the identical Christological content — Isa returns as a righteous prophet/judge under Islamic theology, not as the divine Son consummating his own promised parousia).

ἐπόπται (ἐπόπτης)

Transliteration: epoptēs
Literal meaning: “eyewitness, observer, overseer”
Semantic range: one who has personally seen/witnessed an event, often with a nuance of official or authoritative witness
English variants: “eyewitnesses,” “witnesses”
Contextual theological meaning: Grounds apostolic authority and the reliability of the transmitted testimony in first-hand experience, not hearsay or invention.
Bengali rendering: প্রত্যক্ষদর্শী [NEW]. Risk: Medium. Straightforward term, but doctrinally load-bearing since it undergirds the entire “Reliability of Scripture” argument in this passage; a weak or generic rendering (“যারা দেখেছিল”) would lose the formal, authoritative-witness connotation.

μεγαλειότητος (μεγαλειότης)

Transliteration: megaleiotēs
Literal meaning: “greatness, majesty, magnificence”
Semantic range: rare NT word (only here, Luke 9:43, Acts 19:27); denotes visible, overwhelming greatness/splendor
English variants: “majesty,” “greatness,” “grandeur”
Contextual theological meaning: Refers to the visible splendor of Christ displayed at the Transfiguration — a foretaste of his return glory.
Bengali rendering: মহিমা [TM: reused for δόξα, applied here by extension]. Risk: Medium. Distinct Greek word from δόξα (used twice in v.17), so translators must be aware μεγαλειότης and δόξα are being rendered with the same Bengali word; a translator note should flag this deliberate overlap rather than an oversight.

2 Peter 1:17

“For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, ‘This is my beloved Son, with whom I am well pleased’—”

λαβὼν … τιμὴν (τιμή)

Transliteration: timē
Literal meaning: “honor, value, price”
Semantic range: esteem/respect bestowed; also monetary value/price in other contexts
English variants: “honor”
Contextual theological meaning: The Father’s public bestowal of honor on the Son at the Transfiguration.
Bengali rendering: সম্মান [NEW]. Risk: Low. Standard vocabulary, no significant collision.

δόξαν (δόξα)

Transliteration: doxa
Literal meaning: “glory, splendor, honor”
Semantic range: divine radiance/honor; reputation; visible manifestation of worth
English variants: “glory”
Contextual theological meaning: God’s own glory conferred on/displayed in the Son — a Deity of Christ marker.
Bengali rendering: মহিমা [TM: reused]. Risk: High, per baseline’s established doctrine-of-God register.

θεοῦ πατρὸς

[TM: reused] ঈশ্বর পিতা — “God the Father.” Risk: Critical (per baseline god and father entries). Never substitute Hindu creator-deity names (ব্রহ্মা) or Islamic/Hindu terms for God (আল্লাহ, ভগবান).

τῆς μεγαλοπρεποῦς δόξης [“the Majestic Glory,” a reverential periphrasis naming God the Father]

Transliteration: megaloprepous doxēs
Literal meaning: “befitting-greatness glory,” i.e., “magnificent/majestic glory”
Semantic range: a solemn divine title avoiding direct utterance of God’s voice as agent; functions as a name for God himself
English variants: “the Majestic Glory,” “the excellent/majestic glory”
Contextual theological meaning: A reverential stand-in for God the Father’s own voice and presence at the Transfiguration — reinforces both the reliability of the apostolic witness and the Sonship/Deity of Christ.
Bengali rendering: মহিমাময় পরম প্রতাপ (“the Majestic Splendor”) [NEW]. Risk: High. Must be rendered as a personal divine title (referring to God the Father himself speaking), not reduced to an abstract quality like “greatness” detached from a personal agent.

Ὁ υἱός μου ὁ ἀγαπητός … εὐδόκησα

υἱός (huios): “son” — [TM: reused root from son_of_god = ঈশ্বরের পুত্র]. Here rendered পুত্র (“Son,” in the Father’s direct speech “আমার পুত্র”). Risk: Critical. Directly invokes the Sonship of Christ doctrine; per the baseline’s translator-note requirement (Romans 1:4/8:3/8:29), any Muslim-background-facing material using this verse must clarify the Sonship is eternal/relational, not biological.
ἀγαπητός (agapētos): “beloved” — Bengali প্রিয় [NEW]. Risk: Low.
εὐδόκησα (eudokēsa): “I am well pleased/I have delighted in” — Bengali সন্তুষ্ট/প্রীত হয়েছি [NEW]. Risk: Low.

2 Peter 1:18

“…we ourselves heard this voice borne from heaven, for we were with him on the holy mountain.”

φωνὴν … ἐξ οὐρανοῦ

φωνή (phōnē): “voice, sound” — Bengali কণ্ঠস্বর/বাণী [NEW]. Risk: Low.
Contextual meaning: Direct divine speech, reinforcing eyewitness/audible testimony as the ground of apostolic proclamation.

ἐν τῷ ἁγίῳ ὄρει [“on the holy mountain”]

ἅγιος (hagios): “holy, set apart” — [TM: reused] পবিত্র. Risk: High per baseline, though here the collocation (“holy mountain”) is a low-risk descriptive use of an already-fixed term. No ritual-purity substitute (শুচি) should be used.
Bengali rendering: পবিত্র পর্বত. Risk: Low in this specific collocation.

2 Peter 1:19

“And we have something more sure, the prophetic word, to which you would do well to pay attention, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.”

βεβαιότερον (βέβαιος, comparative)

Transliteration: bebaioteron
Literal meaning: “more firm/sure/certain”
Semantic range: legally or evidentially secure, unshakeable, guaranteed
English variants: “more sure,” “more fully confirmed”
Contextual theological meaning: Peter argues Scripture’s prophetic word is even more firmly grounded than his own eyewitness experience — the anchor claim of the “Reliability and Inspiration of Scripture” doctrine.
Bengali rendering: অধিক দৃঢ়/নিশ্চিত [NEW]. Risk: High. Any softening (e.g., “মনে হয় নিশ্চিত,” “seems sure”) would directly undercut the doctrine this verse exists to teach.

τὸν προφητικὸν λόγον [“the prophetic word”]

προφητικός (prophētikos): “prophetic” — related to [TM: reused] ভাববাদী/ভাববাণী. Bengali ভাববাণীর (adjectival). Risk: Medium.
λόγος (logos): “word, message, account” — Bengali বচন/বাণী [NEW]. Risk: Low-Medium (generic but doctrinally weighty here — the “prophetic word” = the OT Scriptures as a unified predictive witness to Christ).
Combined rendering: ভাববাণীর বচন. Risk: High (doctrinal anchor phrase).

λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ [“a lamp shining in a dark/dingy place”]

λύχνος (lychnos): “lamp” — Bengali প্রদীপ [NEW]. Risk: Low.
αὐχμηρός (auchmēros): “dark, murky, squalid” — Bengali অন্ধকার/ম্লান [NEW]. Risk: Low.

ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ

φωσφόρος (phōsphoros): “light-bearing,” i.e., “morning star” (Venus) — Bengali শুকতারা [NEW]. Risk: Low-Medium. Ensure this astronomical image is not read through any astrological (গণনা-type) framework; it functions purely as a metaphor for the dawning clarity of Christ’s return, distinguished from horoscope/omen astrology already flagged as a risk for প্রফেসী-adjacent terms in the baseline.

2 Peter 1:20

“…knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation.”

πᾶσα προφητεία γραφῆς

προφητεία (prophēteia): “prophecy” — [TM: reused] ভাববাণী. Risk: Low per baseline, but doctrinally load-bearing here.
γραφή (graphē): “writing, Scripture” — Bengali শাস্ত্র / পবিত্রশাস্ত্র [NEW, but consistent with baseline doctrine registry’s inspiration_of_scripture doctrine name পবিত্রশাস্ত্রের প্রেরণা]. Risk: High. Must denote the specific, closed body of God-breathed Scripture, not any generic religious text (avoid conflation with শাস্ত্র’s broader Hindu usage for any authoritative religious/philosophical treatise, e.g., Bhagavad Gita, Manusmriti, or Vedic শাস্ত্র corpus).

ἰδίας ἐπιλύσεως [“of one’s own interpretation/releasing”]

ἐπίλυσις (epilysis): “release,解 (solution/interpretation)”
Transliteration: epilyseōs
Literal meaning: “a loosing, releasing, solving” — by extension, “interpretation”
Semantic range: the act of unraveling a difficulty or riddle; here, an individual’s independent interpretive act
English variants: “private interpretation,” “one’s own interpretation,” “own initiative”
Contextual theological meaning: Prophecy’s origin (not its later reading) is asserted to lie outside any human interpreter’s private initiative — Scripture’s source is God, not human ingenuity. This is the doctrinal center of the entire core passage.
Bengali rendering: ব্যক্তিগত/নিজস্ব ব্যাখ্যা [NEW]. Risk: Critical. This is the single most doctrinally sensitive phrase in the core passage. Mistranslation in either direction is dangerous: (a) rendering it so broadly that it appears to forbid any personal Bible reading/application would contradict the Reformation-rooted, mainstream Bengali Protestant tradition of individual Scripture engagement; (b) rendering it too loosely could be read to legitimize the very self-styled, self-authorizing interpretive authority (comparable to a guru’s or pir’s private revelation) that the doctrine of Scripture’s divine origin is meant to exclude. The verse addresses prophecy’s origin, not the legitimacy of careful, church-guided personal reading. Requires theologian review and likely a translator note.

2 Peter 1:21

“For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

οὐ … θελήματι ἀνθρώπου

θέλημα (thelēma): “will, desire, purpose” — Bengali ইচ্ছা [NEW]. Risk: Medium (contrastive term; must clearly negate human origination).
Combined: মানুষের ইচ্ছায় (“by the will of man”). Risk: High in this specific negated clause — the negation itself carries the doctrinal weight.

ὑπὸ πνεύματος ἁγίου φερόμενοι [“being carried along by the Holy Spirit”]

πνεῦμα ἅγιον (pneuma hagion): [TM: reused] পবিত্র আত্মা. Risk: Critical per baseline — never ব্রহ্ম or পরমাত্মা.
φερόμενοι (pheromenoi, from φέρω): “being borne/carried/moved along”
Transliteration: pheromenoi
Literal meaning: “being carried, borne along” (as a ship driven by wind, cf. Acts 27:15,17)
Semantic range: passive transport by an external force; here, the prophets’ speech is actively produced by them yet its ultimate impetus and direction come from the Spirit
English variants: “moved by,” “carried along by,” “inspired by”
Contextual theological meaning: The classic verbal-inspiration text: human authors spoke in their own words and voices, yet the Holy Spirit was the moving, directing cause — distinct from mechanical dictation.
Bengali rendering: পবিত্র আত্মার দ্বারা চালিত হয়ে [NEW]. Risk: Critical. Must be carefully distinguished in translator notes from (a) the Islamic doctrine of the Qur’an’s verbatim dictation to Muhammad through the angel Gabriel (a “carried” text with no human authorial voice at all), and (b) the Hindu concept of śruti, timeless revelation “heard” by ancient ṛṣis in a trance-like reception rather than personally composed. পবিত্র আত্মা যেভাবে ভাববাদীদের চালিত করেছেন, তা তাদের ব্যক্তিগত ভাষা ও ব্যক্তিত্ব বজায় রেখেই করেছেন — organic, not mechanical, inspiration.

ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι [“men spoke from God”]

Bengali rendering: ঈশ্বরের কাছ থেকে মানুষেরা কথা বলেছেন [NEW]. Risk: High. The word order/emphasis (human speech, divine source) must be preserved — this is a both/and claim (human authorship AND divine origin), not an either/or.

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

Chapter 1 — Remaining Load-Bearing Terms (1:1–15; vv. 16–21 treated above)

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
Σίμων Πέτρος	Simōn Petros	proper name	—	“Simon Peter”	Author’s identity, apostolic authority	শিমোন পিতর [NEW, established Bengali Bible proper-name forms]. Risk: Low.
δοῦλος	doulos	”slave, bondservant”	owned servant; voluntary self-designation of total submission	”servant,” “slave,” “bondservant”	Peter’s self-designation before his apostleship — total submission to Christ	দাস [NEW]. Risk: Low-Medium; avoid any term implying a hired/paid role.
ἀπόστολος	apostolos	”one sent”	authorized, commissioned envoy with delegated authority	”apostle”	Peter’s authoritative office, grounding the letter’s authority	প্রেরিত [TM: reused]. Risk: Medium.
πίστις	pistis	”trust, faith”	trust/reliance on a person	”faith”	Shared faith of Peter’s readers with the apostles	বিশ্বাস [TM: reused]. Risk: High.
ἰσότιμον	isotimon	”of equal value/honor”	of the same kind/worth	”of equal standing,” “as precious as”	The readers’ faith is not inferior to the apostles’ — no spiritual caste distinction	সমমূল্য [NEW]. Risk: Medium. Important counter to any residual caste-based spiritual hierarchy; a weak rendering could imply gradations of faith-worth among believers.
δικαιοσύνη τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ	dikaiosynē…	“righteousness of our God and Savior Jesus Christ”	forensic right-standing, here the ground/means by which faith is granted	”righteousness of our God and Savior”	A Sharp’s-rule-type construction identifying Jesus Christ AS “our God and Savior” in a single title-string — a strong Deity of Christ text	δικαιοσύνη = ধার্মিকতা [TM: reused, Critical]. σωτήρ = ত্রাণকর্তা [NEW]. Risk: Critical. The grammar binds “God” and “Savior” to one referent, Jesus Christ; any rendering that separates them into two distinct figures (“ঈশ্বর, এবং আমাদের ত্রাণকর্তা যীশু খ্রীষ্টের ধার্মিকতা” read ambiguously) weakens this deity-of-Christ claim. Requires theologian review, parallel to Romans 9:5.
χάρις	charis	”grace”	unmerited favor	”grace”	Salutation grace	অনুগ্রহ [TM: reused]. Risk: High.
εἰρήνη	eirēnē	”peace”	relational/covenantal peace	”peace”	Salutation peace	শান্তি [TM: reused]. Risk: Medium.
ἐπίγνωσις	epignōsis	”full/precise knowledge”	intensified compound of γνῶσις; deep, accurate, experiential knowledge	”knowledge,” “full knowledge”	The channel through which grace and peace are multiplied (1:2), and through which believers escape corruption (1:3; cf. 2:20)	পরিপূর্ণ জ্ঞান / সম্পূর্ণ জ্ঞান [NEW]. Risk: Medium. Must be distinguished from the false teachers’ merely intellectual, unfruitful γνῶσις (bare knowledge without transformed character); this is relational, life-changing knowledge of Christ.
θεία δύναμις	theia dynamis	”divine power”	God’s inherent might/capability	”divine power”	The source of every provision for godly life (1:3)	ঈশ্বরিক সামর্থ্য [TM: reused, extends `power_of_god`]. Risk: High. Never শক্তি, for the same Shakta-collision reason established in the baseline.
δόξα καὶ ἀρετή	doxa kai aretē	”glory and virtue/excellence”	God’s own glory and moral excellence, by which he called believers	”glory and virtue,” “glory and goodness”	God’s own character as the standard and source of the believer’s virtue	δόξα = মহিমা [TM: reused]; ἀρετή = সদগুণ [NEW]. Risk: Medium for ἀρετή — Bengali সদগুণ risks being read through the Hindu triguṇa (sattva/rajas/tamas) philosophical framework of “guṇa” as an impersonal cosmic quality rather than a personally cultivated Christian virtue rooted in relationship with God.
θεία φύσις / κοινωνοί	theia physis / koinōnoi	”divine nature” / “partakers, sharers”	φύσις: inherent nature/essence; κοινωνός: one who shares/participates in something with another	”partakers of the divine nature”	Anchor text for “Divine Nature and Escaping Corruption” — believers come to share God’s moral/holy character (incorruptibility, love, holiness) through the Spirit’s transforming work, NOT an ontological merger with God’s essence	ঈশ্বরিক প্রকৃতির সহভাগী [NEW]. Risk: Critical. This is the single highest-risk term in the whole book for a Bengali audience. It must be firmly distinguished from: (a) the Hindu Advaita Vedanta doctrine that the individual soul (ātman) IS, in essence, identical with the Absolute (Brahman) — “tat tvam asi” (“thou art that”); and (b) any New Age or folk-syncretistic notion of self-deification. The Bengali rendering and any accompanying teaching notes must clarify: believers participate in God’s moral character and incorruptible life by grace and union with Christ, while remaining creatures, never becoming divine in essence. Requires mandatory theologian review wherever this phrase occurs (1:4).
φθορά	phthora	”corruption, decay, ruin”	moral/physical decay; ultimate ruin	”corruption,” “decay”	The moral decay in the world caused by evil desire, from which believers escape via the divine nature (1:4); recurs of the false teachers themselves (2:12,19)	ক্ষয় / বিনাশ [NEW]. Risk: Medium. Anchor term for “Divine Nature and Escaping Corruption.”
ἐπιθυμία	epithymia	”desire, craving, lust”	neutral “desire” or (usually in NT) sinful craving	”desire,” “lust,” “passion”	The corrupting force in the world (1:4) and driving the false teachers (2:10,18)	কামনা / অভিলাষ [NEW]. Risk: Low-Medium.
ἐγκράτεια	egkrateia	”self-control”	mastery over one’s own desires/impulses	”self-control,” “temperance”	Link in the virtue chain (1:6)	আত্মসংযম [NEW]. Risk: Low.
ὑπομονή	hypomonē	”patient endurance”	steadfastness under pressure	”perseverance,” “patience,” “endurance”	Link in the virtue chain (1:6); distinct from μακροθυμία in ch.3	ধৈর্য / স্থিরতা [NEW]. Risk: Low.
εὐσέβεια	eusebeia	”godliness, piety”	reverent, God-oriented conduct and devotion	”godliness,” “piety,” “devotion”	Central virtue-chain term (1:6-7), also describing Noah/Lot’s contrast with “the ungodly” (ἀσεβής, 2:5-9), and required conduct while awaiting the Day of the Lord (3:11)	ঈশ্বরভক্তি [NEW — deliberately compounded]. Risk: High. Bare ভক্তি carries a heavy Hindu bhakti-devotional connotation (personal loving devotion to a chosen deity, e.g., Krishna-bhakti); the compound ঈশ্বরভক্তি anchors the devotion explicitly to the one true God, but the risk of a devotional-Hindu overtone remains and must be flagged for every occurrence (1:3,6,7; 2:9; 3:11).
φιλαδελφία	philadelphia	”brotherly love”	love/affection between siblings, extended to the believing community	”brotherly love,” “brotherly affection”	Virtue-chain term (1:7)	ভ্রাতৃপ্রেম [NEW]. Risk: Low.
ἀγάπη	agapē	”love”	selfless, willed love	”love”	Capstone virtue (1:7)	প্রেম [NEW]. Risk: Low-Medium; ensure not collapsed into romantic প্রেম register alone — context (capstone Christian virtue) should disambiguate.
γνῶσις	gnōsis	”knowledge”	general knowledge; contrasted later with the false teachers’ hollow claims	”knowledge”	Virtue-chain term (1:5-6,8); ironically also claimed by the false teachers (cf. 1 Tim 6:20-type false “gnosis”)	জ্ঞান [NEW]. Risk: Medium. Must not be confused with, or read as endorsing, any esoteric “secret knowledge” religious framework (whether Gnostic-adjacent or a Hindu jñāna-mārga “path of knowledge” reading); this is ordinary, morally fruitful knowledge of God and right conduct.
καθαρισμός	katharismos	”cleansing, purification”	ritual or moral cleansing	”cleansing,” “purification”	Forgetting one’s past cleansing from sin (1:9) — distinct from the ongoing ἁγιασμός (sanctification) already fixed in the baseline	শুদ্ধিকরণ [NEW]. Risk: Medium. Baseline notes reject শুদ্ধিকরণ as an alternative to পবিত্রীকরণ (sanctification) to avoid a ritual-purification (shuddhi) reading; here, since this is a distinct Greek word (a past, once-for-all cleansing from sin’s guilt, likely referring to conversion/regeneration, not the Spirit’s ongoing sanctifying work), শুদ্ধিকরণ may be used for THIS term specifically, provided it is never used interchangeably with পবিত্রীকরণ. Flag for consistency review.
κλῆσις καὶ ἐκλογή	klēsis kai eklogē	”calling and election”	God’s summons and sovereign choice	”calling and election”	Confirming one’s calling and election through godly living (1:10)	আহ্বান ও মনোনয়ন [TM: reused — আহ্বান from `calling`, মনোনয়ন from `election`]. Risk: High.
αἰώνιος βασιλεία	aiōnios basileia	”eternal kingdom”	God’s unending sovereign reign	”eternal kingdom”	The kingdom into which believers are richly welcomed (1:11)	βασιλεία = রাজ্য [TM: reused root from `kingdom_of_god`]; αἰώνιος = অনন্ত [NEW]. Combined: অনন্ত রাজ্য. Risk: Medium.
σκήνωμα	skēnōma	”tent, tabernacle”	temporary dwelling; metaphor for the physical body	”body,” “tent,” “tabernacle”	Peter’s body as a temporary dwelling he will soon “put off” (1:13-14)	দেহ / শরীরের তাঁবু [NEW]. Risk: Low.
ἔξοδος	exodos	”departure, exodus”	a going-out; euphemism for death	”departure,” “death”	Peter’s approaching death (1:15)	প্রস্থান [NEW]. Risk: Low.

Chapter 2 — False Teachers and Their Judgment

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
ψευδοδιδάσκαλοι / ψευδοπροφῆται	pseudodidaskaloi / pseudoprophētai	”false teachers / false prophets”	teachers/prophets who claim divine authority falsely	”false teachers,” “false prophets”	Anchor term for the “False Teachers and Their Judgment” doctrine (2:1)	মিথ্যা শিক্ষক / ভুয়া ভাববাদী [NEW]. Risk: High. Must retain a clear sense of culpable deception and coming judgment; must not be softened to a merely “mistaken” or “different” teacher in a way that flattens the moral seriousness the text intends.
αἱρέσεις ἀπωλείας	haireseis apōleias	”destructive heresies/factions”	αἵρεσις: a chosen opinion, sect, faction; here modified by “of destruction"	"destructive heresies,” “destructive opinions”	The false teachers secretly introduce ruinous false doctrine (2:1)	সর্বনাশা ভ্রান্ত মতবাদ [NEW]. Risk: High. In a religiously plural South Asian context where differing “paths” (sampradāya, madhab, etc.) are often treated as equally legitimate variations of one truth, this term’s force — that some teachings are not alternative paths but destructive error — must not be blunted into neutral “differences of opinion” language.
δεσπότην ἀρνούμενοι	despotēn arnoumenoi	”denying the Master/Sovereign”	δεσπότης: an owner, absolute master (of household, slaves) — distinct Greek word from κύριος	”denying the Master/Lord who bought them”	Denial of Christ’s sovereign ownership over those he redeemed (2:1)	প্রভু [TM: reused for consistency with Lordship doctrine], with a translator note preserving the “owner who purchased them” nuance (e.g., “যে প্রভু তাঁর মূল্যে তাদের ক্রয় করেছেন”). Risk: High. δεσπότης’s ownership-through-purchase force must not be lost by simple reuse of প্রভু without the accompanying clause.
ἀγοράσαντα	agorasanta	”having bought/purchased”	commercial purchase; redemption imagery	”bought,” “redeemed”	Christ’s redemptive purchase of believers (2:1)	ক্রয় করেছেন [NEW]. Risk: Medium; supports redemption/atonement background, not itself in the core doctrine list but load-bearing for δεσπότης above.
ἀπώλεια	apōleia	”destruction, ruin, perdition”	final ruin/loss, often eschatological	”destruction,” “perdition,” “ruin”	Recurs throughout ch.2 (2:1,3,12) and ch.3 (3:7,16) as the false teachers’ and scoffers’ certain end	বিনাশ [NEW]. Risk: High. Ties directly to “The Day of the Lord and Final Judgment.”
ἀσέλγεια	aselgeia	”sensuality, debauchery”	unrestrained, shameless self-indulgence, esp. sexual	”sensuality,” “debauchery,” “licentiousness”	The false teachers’ immoral conduct (2:2,7,18)	স্বেচ্ছাচারিতা / লাম্পট্য [NEW]. Risk: Low-Medium.
ὁδὸς τῆς ἀληθείας	hodos tēs alētheias	”the way of truth”	the true path/teaching, i.e., authentic Christian faith	”the way of truth”	Blasphemed on account of the false teachers’ conduct (2:2)	সত্যের পথ [NEW]. Risk: Low.
κρίμα / κρίσις	krima / krisis	”judgment, verdict”	a legal decision or sentence, often condemnatory	”judgment,” “condemnation”	The false teachers’ judgment is not idle/asleep (2:3); ties to “Day of the Lord”	বিচার / দণ্ড [NEW]. Risk: High.
ἄγγελοι ἁμαρτήσαντες	angeloi hamartēsantes	”angels who sinned”	fallen celestial beings	”angels who sinned”	First OT-rooted example of certain judgment (2:4)	ἄγγελος = স্বর্গদূত [NEW, established Bengali Christian usage]. Risk: Low.
ταρταρώσας / σειραῖς ζόφου	tartarōsas / seirais zophou	”cast into Tartarus” / “chains of gloom/darkness”	Ταρταρόω: a unique NT verb drawn from Greek mythology’s underworld-prison name (Tartarus); ζόφος: thick darkness/gloom	”cast them into hell,” “committed them to chains of darkness”	The temporary holding-place/binding of fallen angels awaiting final judgment	অন্ধকারের অতল গহ্বরে বন্দী করেছেন (“bound in the fathomless pit of darkness”) [NEW]. Risk: High. Avoid transliterating “Tartarus” (meaningless to Bengali readers) and avoid নরক (which imports the Hindu/Buddhist cosmology of graded hells with karma-calibrated torments across rebirths); this is a temporary holding place awaiting a single, future, final judgment, not a karmic purgatorial cycle.
κατακλυσμός	kataklysmos	”flood, deluge”	the Noahic flood specifically in NT usage	”flood,” “deluge”	Second example of judgment (2:5)	জলপ্রলয় [NEW]. Risk: Low.
Νῶε / δικαιοσύνης κήρυκα	Nōe / dikaiosynēs kēryka	”Noah / preacher of righteousness”	proper name; κήρυξ: herald, public proclaimer	”Noah, a preacher of righteousness”	Noah as a righteous exception preserved through judgment	Νῶε = নোহ [NEW, established OT proper name]. δικαιοσύνη = ধার্মিকতা [TM: reused]. Risk: Low (name), High (righteousness term).
Σοδόμων καὶ Γομόρρας / τεφρώσας	Sodomōn kai Gomorras / tephrōsas	”Sodom and Gomorrah / reducing to ashes”	proper names; judgment by fire	”Sodom and Gomorrah… turning them to ashes”	Third example of judgment (2:6)	সদোম ও ঘমোরা [NEW, established Bengali Bible proper names]. Risk: Low.
Λώτ / δίκαιον	Lōt / dikaion	”Lot / righteous”	proper name; adjective form of δικαιοσύνη	”Lot, a righteous man”	Lot preserved as a righteous exception (2:7-8)	লোট [NEW, established name]; δίκαιος = ধার্মিক [TM: reused adjective form]. Risk: Low-High respectively.
ῥύεσθαι	rhyesthai	”to rescue, deliver”	to snatch away from danger	”to rescue,” “to deliver”	God’s ability to rescue the godly (εὐσεβεῖς) even while judging the wicked (2:9)	উদ্ধার করা [NEW]. Risk: Medium.
ἡμέρα κρίσεως	hēmera kriseōs	”day of judgment”	the appointed eschatological day of divine reckoning	”day of judgment”	The wicked are kept/reserved for punishment until this day (2:9)	বিচারের দিন [NEW]. Risk: High. Anchor term for “The Day of the Lord and Final Judgment,” parallel to ch.3’s ἡμέρα κυρίου.
τολμηταί / αὐθάδεις	tolmētai / authadeis	”bold ones / self-willed, arrogant ones”	reckless audacity; stubborn self-assertion	”bold and willful,” “presumptuous, self-willed”	Character description of the false teachers (2:10)	দুঃসাহসী / ঔদ্ধত্যপূর্ণ [NEW]. Risk: Low.
ἰσχύς (vs. δύναμις)	ischys	”strength, might”	physical/inherent strength, distinct nuance from δύναμις (capability/power)	“might,” “strength”	Angels, though greater in ἰσχύς and δύναμις than these false teachers, do not presume to blaspheme (2:11)	বল [NEW, distinguished from সামর্থ্য = δύναμις]. Risk: Medium. Keep ইশ্চুস (বল) and δύναμις (সামর্থ্য) visibly distinct across occurrences to preserve the text’s own two-term contrast.
Βαλαάμ	Balaam	proper name	OT prophet-for-hire	”Balaam”	Example of a prophet corrupted by love of wages (2:15-16)	বিলিয়ম [NEW, established Bengali OT proper-name form]. Risk: Low.
ἐλευθερία	eleutheria	”freedom, liberty”	release from bondage/constraint	”freedom,” “liberty”	The false teachers promise freedom while being themselves enslaved to corruption (2:19)	স্বাধীনতা [NEW]. Risk: Medium. Ties to “Divine Nature and Escaping Corruption” by ironic contrast — true freedom is participation in God’s holy nature, not license for ἀσέλγεια.
δεδούλωται (δουλόω)	dedoulōtai	”has been enslaved”	placed under bondage/mastery	”enslaved,” “in bondage”	The false teachers’ actual condition, contradicting their promise of freedom (2:19)	দাসত্বে বদ্ধ হয়েছে [NEW]. Risk: Medium.
τὰ ἔσχατα χείρονα τῶν πρώτων	ta eschata cheirona tōn prōtōn	”the last things worse than the first”	idiom for a relapsed condition worse than the original state	”the last state has become worse for them than the first”	Warning about relapse into corruption after having known “the way of righteousness” (2:20-21)	শেষ অবস্থা প্রথম অবস্থার চেয়ে খারাপ হয়েছে [NEW]. Risk: High. A pastorally weighty warning; must not be softened into a merely mild regression.

Chapter 3 — The Day of the Lord, Scoffers, and the Patience of God

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
ἐμπαῖκται / ἐμπαιγμονή	empaiktai / empaigmonē	”scoffers / scoffing, mockery”	mockers who deride/deny with ridicule	”scoffers,” “mockers”	Those who will deny the certainty of Christ’s return in the last days (3:3)	উপহাসকারী / ঠাট্টাকারী [NEW]. Risk: Medium. Anchors “The Certainty of Christ’s Return” by showing the doctrine is precisely what unbelief targets for ridicule.
ἐπαγγελία τῆς παρουσίας	epaggelia tēs parousias	”the promise of his coming”	a formal, guaranteed pledge	”the promise of his coming”	The scoffers’ taunt: “Where is the promise of his coming?” (3:4)	ἐπαγγελία = প্রতিশ্রুতি [NEW]; παρουσία = আগমন [reused from core passage]. Combined: আগমনের প্রতিশ্রুতি. Risk: High.
κτίσις	ktisis	”creation”	the created order, or the act of creating	”creation”	The scoffers’ false claim that all things continue unchanged since creation (3:4)	সৃষ্টি [NEW]. Risk: Low.
λόγος τοῦ θεοῦ	logos tou theou	”the word of God”	God’s spoken, creative, and authoritative word	”the word of God”	By God’s word the heavens and earth were formed and are preserved/will be judged (3:5,7)	ঈশ্বরের বচন / বাণী [NEW]. Risk: Medium.
κατακλυσθεὶς ἀπώλετο	kataklystheis apōleto	”having been flooded, perished”	reuse of κατακλυσμός/ἀπώλεια	”was destroyed by flooding”	The pre-flood world’s judgment as a pattern for the coming judgment by fire (3:6)	জলপ্রলয়ে বিনষ্ট হয়েছিল [TM/NEW reused roots]. Risk: Medium.
ἡμέρα κρίσεως καὶ ἀπωλείας	hēmera kriseōs kai apōleias	”day of judgment and destruction”	reuse of ch.2 terms, applied to the final cosmic judgment by fire	”day of judgment and destruction”	The present heavens and earth are being kept for eschatological fire-judgment (3:7)	বিচার ও বিনাশের দিন [reused]. Risk: High.
μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη	mia hēmera para kyriō hōs chilia etē	”one day with the Lord is as a thousand years”	a proportional statement about God’s transcendence of human time-measurement	”a day is like a thousand years… a thousand years like a day”	Core text for “Patience of God’s Timing” — God’s apparent delay is not evidence of unfaithfulness but of his transcendent relation to time (3:8)	প্রভুর কাছে একদিন হাজার বছরের সমান [NEW]. Risk: Medium-High. In a Bengali cultural context shaped by Hindu cyclical cosmology (yugas and kalpas — vast, repeating cosmic ages), this verse risks being read as endorsing an impersonal, cyclical view of cosmic time rather than the personal God’s patient, purposeful, linear governance toward one final, unrepeated consummation. A translator note distinguishing God’s personal patience from impersonal cyclical time is recommended.
μακροθυμεῖ / μακροθυμία	makrothymei / makrothymia	”is patient / patience, longsuffering”	forbearance that withholds deserved action for a purpose	”patient,” “longsuffering,” “patience”	God’s patience delays judgment specifically to allow space for repentance (3:9,15)	সহনশীলতা / ধৈর্য [NEW]. Risk: High. Anchor term for “Patience of God’s Timing.” Must be read as personal, purposeful forbearance toward specific persons’ repentance, not an impersonal cosmic slowness or fatalistic delay.
μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι	mē boulomenos tinas apolesthai alla pantas eis metanoian chōrēsai	”not wishing any to perish but all to come to repentance”	God’s expressed desire/will regarding the scope of salvation’s offer	”not wishing that any should perish, but that all should reach repentance”	Grounds God’s patience in his gracious desire, without settling the further question of the extent of election (a matter requiring careful, non-reductive handling in teaching notes)	See μετάνοια and ἀπόλλυμι below. Risk: Critical as a whole clause — must not be flattened into either a bare universalism or a hardened particularism beyond what the text itself states; requires theologian review alongside the “Providence” and “Election” doctrine notes already established in the baseline.
μετάνοια	metanoia	”repentance, change of mind”	a turning of the whole person — mind, will, direction — away from sin toward God	”repentance”	The goal of God’s patience (3:9)	মন-পরিবর্তন [NEW, preferred over bare অনুতাপ]. Risk: High. অনুতাপ alone risks reduction to mere emotional remorse/sorrow without the volitional turning the Greek term requires; মন-পরিবর্তন better preserves the whole-person reorientation.
ἀπόλλυμι (ἀπολέσθαι)	apolesthai	”to perish, be destroyed”	reuse of ἀπώλεια root	”perish”	The negative outcome God’s patience is meant to forestall (3:9)	বিনষ্ট হওয়া [reused]. Risk: High.
ἡμέρα κυρίου	hēmera kyriou	”the Day of the Lord”	the OT-rooted, fixed technical eschatological term for God’s decisive day of judgment and vindication	”the Day of the Lord”	Central anchor term for “The Day of the Lord and Final Judgment” (3:10)	প্রভুর দিন [NEW, consistent with κύριος = প্রভু, TM: reused]. Risk: Critical. Must be clearly distinguished from the Islamic Yawm al-Qiyāmah (Day of Resurrection/Judgment under a different theological framework of weighed deeds) and from any Hindu notion of periodic cosmic dissolution (pralaya) as part of a repeating cycle; this is a singular, final, once-for-all day tied to the Lord Jesus Christ’s own return and judgment.
ὡς κλέπτης	hōs kleptēs	”like a thief”	sudden, unexpected, without warning	”like a thief”	The Day of the Lord’s suddenness (3:10)	চোরের মতো [NEW]. Risk: Low.
στοιχεῖα	stoicheia	”elements, basic components”	fundamental constituent parts of the physical universe (in this context)	“elements”	Dissolved by fire at the Day of the Lord (3:10,12)	মৌলিক উপাদান [NEW]. Risk: Low-Medium.
καινοὺς οὐρανοὺς καὶ γῆν καινήν	kainous ouranous kai gēn kainēn	”new heavens and a new earth”	a renewed created order, qualitatively new	”new heavens and a new earth”	God’s promised final consummation, in which righteousness permanently dwells (3:13)	নতুন আকাশমণ্ডল ও নতুন পৃথিবী [NEW]. Risk: High. Must be presented as a single, final, once-for-all renewal in which ধার্মিকতা (righteousness) permanently dwells — not a repeatable phase within an endless cosmic cycle of creation-and-dissolution as in Hindu cosmological pralaya/re-creation cycles.
ἄσπιλοι καὶ ἀμώμητοι	aspiloi kai amōmētoi	”spotless and blameless”	moral purity, without defect	”without spot or blemish,” “spotless and blameless”	The moral goal of believers awaiting the Day of the Lord (3:14)	নিষ্কলঙ্ক ও নির্দোষ [NEW]. Risk: Low.
στρεβλοῦσιν (στρέβλωσις)	strebloūsin	”twist, distort”	to wrench/torture out of proper shape or meaning	”twist,” “distort”	Untaught and unstable people twisting Paul’s letters and “the other Scriptures” to their own destruction (3:16)	বিকৃত করে [NEW]. Risk: High. Directly ties back to the “Reliability and Inspiration of Scripture” doctrine: Scripture’s God-given meaning can be willfully distorted by false teachers, reinforcing 1:20’s warning against self-serving interpretation.
στηριγμοῦ (στηριγμός)	stērigmou	”firmness, steadfastness”	stability, a secure footing	”stability,” “steadfastness”	What believers must guard against losing by being carried away with lawless error (3:17)	স্থিরতা [NEW]. Risk: Low.
πλάνη	planē	”error, wandering, deception”	a straying from truth, whether self-deceived or other-deceived	”error,” “deception”	The “error of lawless people” that could destabilize believers (3:17); echoes 2:18’s ἐν πλάνῃ	ভ্রান্তি [NEW]. Risk: Medium.
αὐξάνετε (αὐξάνω)	auxanete	”grow, increase”	organic growth/increase	”grow,” “increase”	Closing exhortation: grow in grace and knowledge of Christ (3:18), forming a bookend with the virtue-chain of 1:5-8	বৃদ্ধি পাও [NEW]. Risk: Medium. Anchor verb for “Growing in Christian Virtue.”
χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ	chariti kai gnōsei…	“in grace and knowledge of our Lord and Savior Jesus Christ”	reuse of established terms in the letter’s closing doxology	”grace and knowledge of our Lord and Savior Jesus Christ”	Final summary of the whole letter’s aim	χάρις = অনুগ্রহ [TM: reused]; γνῶσις = জ্ঞান [reused]; κύριος = প্রভু [TM: reused]; σωτήρ = ত্রাণকর্তা [reused, Critical]. Risk: Critical as a compound closing title, matching 1:1 and 1:11’s “Lord and Savior” pattern — must render this fixed title identically in all three occurrences (1:11; 2:20; 3:18) for cross-document consistency.
αὐτῷ ἡ δόξα … εἰς ἡμέραν αἰῶνος	autō hē doxa… eis hēmeran aiōnos	”to him be the glory… to the day of eternity”	closing doxology	”to him be the glory both now and to the day of eternity”	Final doxology, ascribing eternal glory to Christ — a fitting close reinforcing Deity of Christ	δόξα = মহিমা [TM: reused]; αἰών = অনন্ত [reused]. Risk: High.

Summary Note on Full-Book Coverage

All three chapters of 2 Peter have been reviewed in full: Chapter 1 (salutation, virtue-chain, divine nature, and the core passage 1:16–21), Chapter 2 (false teachers, OT judgment examples, the nature and fate of apostasy), and Chapter 3 (scoffers, the Day of the Lord, divine patience, new creation, closing exhortation). No chapter is silently omitted; every chapter contributes new load-bearing vocabulary to this analysis, and none required a “no new vocabulary” notation.

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