Semantic Analysis
Semantic Analysis — 2 Corinthians (Koine Greek → Cantonese)
Scope and Method
This analysis covers the entire book of 2 Corinthians, chapter 1 through chapter 13, in the original Koine Greek. The core passage (2 Corinthians 5:11-21) receives verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter-level treatment of its load-bearing theological terms, using the same field set:
- Original word (Greek)
- Transliteration
- Literal meaning
- Semantic range
- English variants (as found across major English versions)
- Contextual theological meaning (in 2 Corinthians)
- Cantonese rendering + risk (per the destination-language conventions established in the baseline Romans Language Package)
Where a term already exists in the baseline Romans translation_memory.json, the recorded Cantonese rendering is reused exactly and only extended with 2 Corinthians-specific contextual notes. New terms are assigned risk tiers using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.
PART A — CORE PASSAGE: 2 Corinthians 5:11-21 (Verse-by-Verse)
Verse 11
“Therefore, knowing the fear of the Lord, we persuade others; but what we are is known to God, and I hope it is known also to your conscience.”
| Terms | Variants | Theological meaning in context | Cantonese rendering | Risk |
|---|---|---|---|---|
| fear (of the Lord) φόβος (phobos) fear, dread | terror; reverential awe; respect for authority ”fear of the Lord,” “reverence for the Lord” | Paul’s motive for ministry is reverent awe before the God who will judge (cf. 5:10), not self-promotion | 敬畏(主) (ging3 wai3 zyu2) | High — collides with superstitious fear of offending spirits/deities common in Hong Kong household caution (e.g. avoiding taboo speech during 盂蘭節/Ghost Month, placating temple deities to avoid misfortune). Must clarify: reverent awe before a holy, personal, revealed God, not fear of an offended spirit’s curse. |
| persuade πείθω (peithō) to persuade, win over | persuade, convince, seek to win approval ”persuade,” “try to persuade,” “seek to win” | Paul’s evangelistic/apostolic appeal, distinct from manipulative rhetoric | 說服/勸 (syut3 fuk6) | Low |
| known / made manifest φανερόω (phaneroō) to make visible, reveal | disclose, make evident, lay bare ”known,” “plain,” “made manifest” | Paul’s integrity is transparent before God, whatever human opinion may be | 顯明/知道 (hin2 ming4) | Low |
| conscience συνείδησις (syneidēsis) co-knowledge (with oneself) | moral awareness; the faculty judging right/wrong ”conscience” | Paul appeals to the Corinthians’ God-oriented moral awareness, not mere social judgment | 良心 (loeng4 sam1) | Medium — must be distinguished from face-driven social conscience (唔好意思/怕醜) that judges by reputation rather than before God. |
Verse 12
“We are not commending ourselves to you again but giving you cause to boast about us, so that you may be able to answer those who boast about outward appearance rather than about what is in the heart.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| commend συνιστάνω (synistanō) to place together, present, recommend | self-recommendation, credentialing ”commend ourselves,” “recommend” | Contrast with the false apostles who self-credential (cf. ch. 11) | 推薦自己 (teoi1 zin3 zi6 gei2) | Low |
| boast / ground for boasting καύχημα (kauchēma) boast, matter of pride | legitimate pride vs. sinful self-glorying ”boast about us,” “pride,” “cause to be proud” | Paul wants the Corinthians to have grounds to answer critics — not self-glory but vindication of genuine ministry | 誇口嘅理由 (kwaa1 hau2 ge3 lei5 jau4) | Medium — connects to 榮耀/威水 collision already flagged in baseline (glory); must not read as face-building (面子, 威水). |
| outward appearance πρόσωπον (prosōpon) face, outward form | external appearance, status, face ”outward appearance,” “face,” “what is seen” | Contrasted with heart-level genuineness; anticipates the false-apostle critique of chs. 10-11 | 外表 (ngoi6 biu2) | Medium — resonates with 面子 face-culture; must be flagged wherever apostolic authority is at stake. |
Verse 13
“For if we are beside ourselves, it is for God; if we are in our right mind, it is for you.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| beside ourselves ἐξίστημι (existēmi) to stand outside oneself | ecstasy, being overcome, “crazy,” zealous devotion ”beside ourselves,” “out of our mind,” “if we seem crazy” | Zealous, God-ward devotion so intense it looks irrational to outsiders | 癲咗/失常 (din1 zo2) | Medium — must not be rendered in a way that suggests spirit-possession trance (問米 mediumship, folk trance states); this is devoted zeal toward God, not a mediumistic altered state. |
| in our right mind σωφρονέω (sōphroneō) to be sound-minded | self-controlled, sober, sensible ”in our right mind,” “sober,” “sensible” | Paul’s ministry alternates between passionate God-ward zeal and sober service to the church | 清醒/理智 (cing1 sing2) | Low |
Verse 14
“For the love of Christ controls us, because we have concluded that one has died for all, therefore all have died.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| love of Christ ἀγάπη τοῦ Χριστοῦ (agapē tou Christou) Christ’s love | self-giving, sacrificial love (subjective or objective genitive: Christ’s love for us / our love for Christ) “love of Christ,” “Christ’s love” | The controlling motive of apostolic ministry is Christ’s own sacrificial love, not duty or profit | 基督嘅愛 (gei1 duk1 ge3 oi3) | Medium — new glossary term (愛); must be distinguished from romantic love (愛情) and from Confucian relational reciprocity (人情), and connected to 恩典 (grace, Critical) as its source. |
| controls / compels συνέχω (synechō) to hold together, constrain | to compel, control, hem in, urge on ”controls,” “compels,” “constrains,” “urges on” | Christ’s love is the driving, constraining force of Paul’s ministry (cf. Rom. equivalent motive language) | 激勵/催逼 (gik1 lai6) | Medium — must retain the intensity of “compels/constrains,” not weaken to a mild “encourages.” |
| concluded / judged κρίνω (krinō) to judge, decide | to reason to a conclusion, determine ”concluded,” “judged,” “reckoned” | Paul’s theological reasoning from Christ’s death to its implication for all believers | 斷定 (dyun3 ding6) | Low |
| died for all ἀπέθανεν ὑπὲρ πάντων (apethanen hyper pantōn) died on behalf of / for the sake of all | substitutionary or representative preposition ὑπέρ ”died for all,” “died for everyone” | Christ’s death is vicarious and representative — the theological ground of v. 15’s “no longer live for themselves” | 為眾人而死 (wai6 zung3 jan4 ji4 sei2) | High — the substitutionary force of ὑπέρ must be preserved; a weaker “died alongside” or merely exemplary reading would undercut the atonement doctrine underlying reconciliation (v. 18-21). |
Verse 15
“and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| live for themselves ζῶσιν ἑαυτοῖς (zōsin heautois) live to/for themselves | self-directed existence ”live for themselves,” “live for self” | The old, self-centered mode of existence that new life in Christ replaces | 為自己而活 (wai6 zi6 gei2 ji4 wut6) | Low |
| was raised ἐγείρω (egeirō, passive ἐγερθέντι) was raised up | bodily resurrection (divine passive: raised by God) “was raised,” “rose” | Same doctrine as baseline “resurrection” (復活); here verbal form applied to Christ as ground of new life | 復活 / 被(神)復活 (fuk6 wut6) | Critical — reuse baseline resurrection term (復活) exactly; NEVER 投胎轉世 or 問米-style spirit-summoning framing. Bodily, historical, once-for-all. |
Verse 16
“From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we no longer do so.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| according to the flesh κατὰ σάρκα (kata sarka) according to flesh | physical descent; worldly/external evaluative standard; merely human viewpoint ”according to the flesh,” “from a worldly point of view,” “by human standards” | Renouncing external, status-based categories (ethnicity, appearance, social rank) as the basis for evaluating people or even Christ | 憑住肉體(嘅眼光) (pang4 zyu6 juk6 tai2) | Medium — must not collapse into 面子/status framing (cf. 榮耀 baseline note on 威水/面子), but should positively connect the point: the cross ends status-based evaluation. |
| regard / know γινώσκω / οἶδα (ginōskō/oida) to know, perceive | to have known, come to know, understand ”regarded,” “knew,” “viewed” | Paul’s changed way of evaluating Christ and others after conversion | 認識/當作 (jing6 sik1) | Low |
Verse 17
“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| in Christ ἐν Χριστῷ (en Christō) in Christ | union/incorporation formula ”in Christ” | Union with Christ is the ground of the transformation that follows; reuses the Christian Identity in Christ doctrine pattern from the baseline Romans package | 在基督裡面 (zoi6 gei1 duk1 leoi5 min6) | High — reuse framing consistent with baseline christian_identity_in_christ doctrine notes (identity grounded in union with Christ, not clan/lineage/merit standing). |
| new creation καινὴ κτίσις (kainē ktisis) new creation/creature | a newly created state of being; both individual (new person) and cosmic-eschatological (new order inaugurated) “new creation,” “new creature,” “he is a new person” | The definitive, God-wrought, once-for-all ontological change accomplished through union with Christ — the anchor term for the “New Creation in Christ” doctrine | 新造嘅人 (san1 zou6 ge3 jan4) | Critical — new glossary term. NEVER frame using 脫胎換骨 (a Daoist internal-alchemy idiom for “shedding the mortal frame, changing the bones” through cultivation practice) or generic secular “starting over” self-help language (New Year resolution framing). New creation is God’s unilateral, gracious, ontological act received through union with Christ, not a self-cultivated transformation or a resolution to try again. |
| the old … the new τὰ ἀρχαῖα … καινά (ta archaia … kaina) the ancient/old things … new things | former state of existence vs. inaugurated new state ”the old has passed away,” “the new has come” | Decisive, once-for-all transition, not a gradual self-improvement process | 舊事已過…新嘅已經來到 (gau6 si6 ji5 gwo3) | Medium — must retain decisive/completed aspect (perfect tense force), not read as an ongoing self-help trajectory. |
Verse 18
“All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| reconciled καταλλάσσω (katallassō) to exchange, change, reconcile | to restore to favor; end hostility/estrangement ”reconciled,” “restored to favor,” “made peace” | God’s initiative to end the estrangement caused by sin, accomplished through Christ — anchor term for “Reconciliation with God” doctrine | 和好 (wo4 hou2) — reuse CUV-established rendering | Critical — new glossary term. Must not be reduced to secular dispute-mediation/business “settlement” language (和解 used for legal/commercial settlements, or 講和 used for ending quarrels between equals). Biblical reconciliation is God’s gracious initiative toward estranged sinners, not a negotiated peace between equal parties or a mediated business dispute. |
| ministry of reconciliation διακονία τῆς καταλλαγῆς (diakonia tēs katallagēs) service/ministry of the reconciliation | the apostolic task of proclaiming and mediating this reconciliation ”ministry of reconciliation,” “message of reconciliation” | Paul’s apostolic commission is specifically to proclaim this completed divine act | 和好嘅事工 (wo4 hou2 ge3 si6 gung1) | High — compound of Critical term 和好 + new term 事工/事奉 (ministry/service); must not be rendered as social mediation work or NGO-style reconciliation/peacebuilding service divorced from the gospel content. |
Verse 19
“that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| not counting / not imputing μὴ λογιζόμενος (mē logizomenos) not reckoning, not calculating | forensic non-imputation; accounting metaphor ”not counting,” “not imputing,” “not holding against” | God’s forensic decision not to charge trespasses to sinners’ account, grounded in Christ’s substitution (v. 21) — directly parallel to baseline imputed_righteousness (算為義) but here negative (non-imputation of sin rather than crediting of righteousness) | 唔算(佬)過犯 (m4 syun3 gwo3 faan6) | Critical — must retain the forensic accounting sense of λογίζομαι established in the baseline. NEVER let this collapse into the folk moral-ledger concept of 功過相抵 (“merits offsetting demerits,” associated with historical merit/demerit ledgers, 功過格) or into 移禍/過關-style ritual transference of misfortune. God’s non-imputation rests on Christ’s substitution (v. 21), not a balancing of good deeds against bad. |
| trespasses παράπτωμα (paraptōma) a false step, a fall beside | transgression, wrongdoing, sin (nuance: a lapse rather than a general moral category) “trespasses,” “transgressions,” “sins” | The specific offenses no longer charged to those reconciled | 過犯 (gwo3 faan6) | Medium — distinct nuance from baseline sin (罪); translators may render with 罪 or retain 過犯 depending on register, but must not weaken to a merely social “mistake” (錯誤). |
| entrusting τίθημι (tithēmi, here θέμενος) to place, put, entrust | to commit, deposit, assign ”entrusting,” “committing,” “having placed” | God’s sovereign choice to place the message of reconciliation into human (apostolic) hands | 交託 (gaau1 tok3) | Low |
| message/word of reconciliation λόγος τῆς καταλλαγῆς (logos tēs katallagēs) word of the reconciliation | the gospel content specifically about reconciliation ”message of reconciliation,” “word of reconciliation” | Connects directly to baseline gospel (福音) — this is the specific content of the gospel proclamation in this passage | 和好嘅道理/信息 (wo4 hou2 ge3 dou6 lei5) | Medium |
Verse 20
“Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| ambassadors πρεσβεύω (presbeuō) to be an elder/envoy, act as ambassador | authorized representative, diplomatic envoy ”ambassadors,” “Christ’s representatives” | Paul and his co-workers act with delegated authority to speak on Christ’s behalf — anchors the “Sincerity and Apostolic Authority” doctrine | 基督嘅使者 (gei1 duk1 ge3 si2 ze2) | High — new glossary term. Distinguish carefully from a folk-deity’s messenger-spirit figure (神使, a concept present in Hong Kong popular temple lore, e.g. fox-spirit or attendant-spirit messengers associated with popular deities). The apostolic ambassador speaks with Christ’s delegated authority to proclaim the gospel, not as a spirit intermediary carrying a deity’s wishes. |
| appeal / implore παρακαλέω (parakaleō) to call alongside, urge | to exhort, comfort, entreat, appeal — context-sensitive (cf. baseline exhort 勸勉)“making his appeal,” “implore,” “urge,” “beg” | God himself appeals through the apostolic message — reuse baseline exhort (勸勉) sense here, in the “urge/entreat” register rather than the “comfort” register | 勸(勉) / 懇求 (hyun3 min5 / han2 kau4) | Medium — context-sensitive term (same Greek root as ch. 1’s “comfort”); this occurrence functions as urgent entreaty, not consolation. |
| be reconciled καταλλάγητε (katallagēte) be reconciled (imperative passive) | receive/accept the reconciliation God has accomplished ”be reconciled to God” | The evangelistic imperative: the reconciling work is God’s, but it must be received | 與神和好 (jyu5 san4 wo4 hou2) | Critical — same term as v. 18-19; the passive imperative form must be preserved (receive God’s accomplished reconciliation), not rendered as human-initiated peace-making effort. |
Verse 21
“For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| made [him] to be sin ἁμαρτίαν ἐποίησεν (hamartian epoiēsen) made [to be] sin | legal/representative identification with sin (not moral corruption of Christ’s nature) “made him to be sin,” “made him sin,” “treated him as sin” | The substitutionary heart of the reconciliation doctrine: the sinless Christ was judicially identified with sin on the cross so that believers could be judicially identified with God’s righteousness | 神使…成為罪 (sing4 wai4 zeoi6) | Critical — new glossary term. Must not be read as Christ literally becoming sinful in nature (a christological heresy) NOR as a folk scapegoat-style misfortune-transfer ritual (過關/移禍, a well-documented Hong Kong Lunar New Year temple practice of ritually transferring bad luck to a paper effigy or through a symbolic passage). This is judicial substitution grounded in Christ’s real, willing self-identification with sin’s guilt, not a magical transfer of misfortune. |
| knew no sin τὸν μὴ γνόντα ἁμαρτίαν (ton mē gnonta hamartian) the one who did not know sin | sinlessness, moral perfection ”who knew no sin,” “who had no sin,” “sinless” | Affirms Christ’s sinlessness as the necessary basis for substitution | 無罪嘅(基督) (mou4 zeoi6 ge3) | High — connects to baseline sin (罪) Critical/High framework; sinlessness must be affirmed unambiguously. |
| righteousness of God δικαιοσύνη θεοῦ (dikaiosynē theou) God’s righteousness | right standing before God, imparted/credited status (forensic), not a moral-conduct code ”righteousness of God,” “God’s righteousness” | Believers are credited with God’s own righteous standing “in him” — reuse baseline righteousness (義) exactly, with baseline’s Critical clarifying note | 義 (ji6) — reuse baseline term exactly | Critical — reuse baseline righteousness note in full: 義 is a Confucian Five Constant Virtue and carries triad/gangster-film loyalty-and-honor resonance (義氣) in popular Cantonese media. Here it must be flagged as forensic, credited standing received “in him,” not a code of loyal conduct earned and displayed among peers. |
| in him ἐν αὐτῷ (en autō) in him | union formula, parallel to v. 17’s “in Christ" "in him” | Same union-with-Christ ground as v. 17 | 在佢裡面 (zoi6 keoi5 leoi5 min6) | High — reuse christian_identity_in_christ framing. |
PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1 — Comfort, Suffering, and the Seal of the Spirit
| Terms | Variants | Theological meaning in context | Cantonese rendering | Risk |
|---|---|---|---|---|
| comfort παράκλησις (paraklēsis) a calling alongside | consolation, encouragement, comfort ”comfort,” “consolation,” “encouragement” | God’s active consolation in affliction, given so it can be passed on to others (1:3-7) — anchors “Suffering and Comfort in Ministry” | 安慰 (on1 wai3) | Medium — must be distinguished from fatalistic resignation (“命中注定,冇計,” cf. baseline called note) and from feng shui/lucky-charm psychological comfort (cf. baseline peace note). God’s comfort is active, relational, purposive. |
| affliction / suffering θλῖψις (thlipsis) pressure, crushing | tribulation, distress, hardship ”affliction,” “suffering,” “trouble,” “hardship” | Suffering in ministry has purposive meaning tied to comfort received and shared, not karmic retribution | 患難 (waan6 naan6) | Medium — must not be read through 報應 (karmic retribution, cf. baseline sin note) or 運滯 (colloquial “being down on one’s luck,” implying misfortune needing ritual reversal). |
| God of mercies / Father of mercies ὁ πατὴρ τῶν οἰκτιρμῶν (ho patēr tōn oiktirmōn) father of compassions | compassion, mercy, pity ”Father of mercies” | Reuses baseline father (父) — extends its relational, compassionate character | 憐憫嘅父 (lin4 man5 ge3 fu6) | High — reuse baseline father note (distinguish from ancestor veneration, 拜祖先). |
| seal σφραγίζω (sphragizō) to seal, mark with a seal | authentication, ownership mark, security ”sealed,” “put his seal on” | The Spirit marks believers as authentically God’s own (1:22) | 印記 (jan3 gei3) | Medium — reuse baseline holy_spirit (聖靈) as the agent; the seal itself must not be read as a talisman/protective charm (cf. baseline peace note on 平安符). |
| guarantee / down payment ἀρραβών (arrabōn) earnest money, deposit, down payment | pledge guaranteeing future fulfillment ”guarantee,” “deposit,” “down payment,” “pledge” | The Spirit is God’s pledge guaranteeing the believer’s future inheritance | 憑據 (pang4 geoi3) | High — must not be reduced to an ordinary commercial earnest-money deposit (訂金), a heavily used term in Hong Kong property/retail transactions (cf. baseline covenant note on avoiding 合約-style commercial framing). This is a relational, covenantal pledge from a personal God. |
| sincerity / holiness ἁγιότης / ἁπλότης / εἰλικρίνεια (hagiotēs/haplotēs/eilikrineia) holiness / singleness / unmixed purity | integrity of motive, purity, transparency ”holiness and sincerity,” “godly sincerity” | Paul’s motive in ministry is transparent, God-given integrity, not worldly cunning (1:12) — anchors “Sincerity and Apostolic Authority” | 真誠/純正 (zan1 sing4) | High — see full treatment under ch. 2. |
| yes and no / faithfulness of God’s word ναὶ καὶ οὒ (nai kai ou) yes and no | reliability vs. vacillation ”yes and no,” “Yes, Yes and No, No” | God’s promises (and Paul’s word) are not vacillating like superstition-driven double-talk | 一係一,一係唔係 | Low |
Chapter 2 — Forgiveness, the Fragrance of Christ, and Peddling the Word
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| forgive χαρίζομαι (charizomai) to give freely, grant graciously (shares root with χάρις, grace) | forgive, grant, pardon ”forgive,” “grant forgiveness” | Church discipline resolved through grace-grounded forgiveness of the repentant offender (2:7,10) | 饒恕/寬恕 (jyu4 syu3) | Medium — root-shared with 恩典 (grace, Critical); the wordplay is lost in Cantonese, so a translator note should mark forgiveness as flowing from grace. Must not be reduced to face-saving social smoothing (唔追究) that avoids conflict rather than genuinely releasing debt. |
| schemes / designs νόημα (noēma) a thought, device | scheme, plot, design (of Satan) “designs,” “schemes,” “devices” | Satan exploits unresolved bitterness within the church (2:11) | 計謀 (gai3 mau4) | Low-Medium |
| triumphal procession θριαμβεύω (thriambeuō) to lead in a triumphal procession | to lead as a captive/participant in a victory parade (Roman imperial imagery) “leads us in triumphal procession,” “leads us in triumph” | Christ leads Paul in the imagery of a Roman victory parade, displaying the knowledge of God everywhere (2:14) — requires cultural-background explanation for HK readers unfamiliar with Roman triumph custom | 得勝嘅巡遊/誇勝 (dak1 sing3 ge3 caa4 jau4) | Medium |
| fragrance / aroma of Christ εὐωδία, ὀσμή Χριστοῦ (euōdia, osmē Christou) pleasing smell / odor of Christ | a metaphor for the pervasive, either life-giving or condemning, effect of gospel knowledge ”fragrance of Christ,” “aroma of Christ,” “sweet smell” | The apostles’ proclamation spreads the knowledge of Christ like a pervasive fragrance, received differently by those being saved and those perishing (2:15-16) | 馨香之氣 (hing1 hoeng1 zi1 hei3) | High — must not be conflated with incense-offering to appease a deity or ancestor (燒香, a dominant Cantonese religious practice at temples and ancestral rites). This is a metaphor for the pervasive influence of gospel knowledge, not a ritual offering. |
| peddlers of God’s word καπηλεύοντες τὸν λόγον (kapēleuontes ton logon) hucksters/retailers of the word | commercializing/profiteering from sacred teaching ”peddlers of God’s word,” “those who make a trade of the word,” “sell God’s word for profit” | Paul explicitly rejects treating gospel ministry as a business (2:17) — anchors “Sincerity and Apostolic Authority” | 當神嘅道做生意 (dong3 san4 ge3 dou6 zou6 saang1 ji3) | High — must be clearly distinguished from legitimate, honest support of gospel workers (cf. ch. 8-9 giving); connects to the baseline gospel/福 note on resisting prosperity-and-commerce framing of sacred things, a live concern in Hong Kong’s highly commercial culture (including the mocking colloquial catchphrase “誠意recommend” used for insincere sales pitches — the opposite of what Paul claims for himself). |
Chapter 3 — The New Covenant, Letter and Spirit, and the Veil
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| ministers of a new covenant διάκονοι καινῆς διαθήκης (diakonoi kainēs diathēkēs) servants of a new covenant | authorized servants of the covenant ”ministers of a new covenant” | Paul’s apostolic identity is bound to the New Covenant, contrasted with the Mosaic covenant — anchors “New Covenant versus Old” | 新約嘅執事 (san1 joek3 ge3 zap1 si6) | High — reuse baseline covenant (約) with 新 prefix (新約, the standard existing Chinese term for “New Testament/New Covenant” — note the built-in ambiguity between “New Covenant” the theological relationship and “New Testament” the book collection; translator note required to disambiguate per context). |
| letter / letter of the law γράμμα (gramma) a written letter, that which is written | the literal text; the old covenant’s written code ”the letter,” “letter of the law” | Contrasted with life-giving Spirit; the written Mosaic code, apart from the Spirit, brings condemnation and death (3:6) | 字句 (zi6 geoi3) | High |
| Spirit (life-giving) πνεῦμα (pneuma) spirit, breath | the Holy Spirit; also possible sense of “true intent/meaning" "the Spirit,” “spirit” | CUV renders this contrast as 精意 (“the true intent”) rather than capital-S Spirit in some traditions; but the Pauline contrast most naturally names the life-giving Holy Spirit (reuse baseline 聖靈, Critical) | 聖靈 (reuse baseline exactly) / 精意 (as alternative rendering of intent-sense) | Critical — ambiguity must be flagged for native speaker/theologian review: rendering only as 精意 (“true meaning”) risks losing the pneumatological force Paul intends; rendering only as 聖靈 requires care not to imply the OT law itself lacked the Spirit’s involvement. Do not resolve silently — flag per baseline holy_spirit ambiguity-handling rule. |
| veil κάλυμμα (kalymma) a covering, veil | literal head-covering; used metaphorically for spiritual blindness/dullness ”veil,” “covering” | Moses’ literal veil becomes a metaphor for Israel’s spiritual dullness toward the New Covenant’s glory, removed only “in Christ” (3:13-16) | 帕子 (paak3 zi2) — reuse established CUV term | Medium — clarify metaphorical use for spiritual blindness, not merely a literal cloth; distinguish from bridal-veil or other unrelated cultural veil associations. |
| freedom ἐλευθερία (eleutheria) freedom, liberty | freedom from bondage (here: freedom from the veiled, condemning letter) “freedom,” “liberty” | Where the Spirit is, there is freedom from the old covenant’s condemning function (3:17) | 自由 (zi6 jau4) | Low |
| glory (increasing) δόξα (doxa) glory, radiance | reuse baseline glory”glory,” “glory that surpasses” | The New Covenant’s glory surpasses and outshines the Mosaic covenant’s fading glory (3:7-11,18) | 榮耀 (reuse baseline exactly) | Medium — reuse baseline glory note (distinguish from 面子/威水). |
Chapter 4 — Treasure in Jars of Clay and the Unseen Eternal Weight of Glory
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| this ministry / the ministry ἡ διακονία (hē diakonia) the service | the apostolic task entrusted by God’s mercy ”this ministry,” “the ministry we have received” | Reuse pattern established in 3:6/5:18 — apostolic ministry as a divine trust, not a self-appointed career | 事工/事奉 (si6 gung1) | Medium — new glossary term; must be distinguished from a feudal-servant/employer framing (cf. baseline lord note on avoiding 事頭) and from tending an idol (侍奉神明, serving a temple deity). |
| treasure in jars of clay θησαυρὸν ἐν ὀστρακίνοις σκεύεσιν (thēsauron en ostrakinois skeuesin) treasure in earthenware vessels | fragile human container holding a priceless divine content ”treasure in jars of clay,” “treasure in earthen vessels” | The gospel’s surpassing power is displayed through, not despite, human frailty — anticipates “Power in Weakness” (4:7) | 寶貝放在瓦器裡面 (bou2 bui3 fong3 zoi6 ngaa5 hei3 leoi5 min6) | Medium — minor cultural note: 瓦器 (earthenware vessel) could faintly evoke funerary urns in some contexts; clarify the metaphor is about ordinary fragile containers, not burial imagery. |
| we do not lose heart οὐκ ἐγκακοῦμεν (ouk enkakoumen) we do not become weary/discouraged | perseverance under hardship ”we do not lose heart,” “we do not give up” | Refrain marking the chapter’s perseverance theme (4:1, 4:16) | 我們並不喪膽 (ngo5 dei6 bing1 m4 song3 daam2) | Low |
| outer man / inner man ὁ ἔξω ἄνθρωπος / ὁ ἔσω ἄνθρωπος (ho exō/esō anthrōpos) the outer/inner man | the physical, decaying self vs. the renewed, spiritual self ”outward self,” “inward self,” “outer/inner man” | The body wastes away while inner renewal continues daily — grounds hope amid suffering | 外體 / 内心 (ngoi6 tai2 / noi6 sam1) | Low |
| eternal weight of glory αἰώνιον βάρος δόξης (aiōnion baros doxēs) eternal weight of glory | the incomparable, lasting glory awaiting believers, contrasted with light momentary affliction ”eternal weight of glory,” “eternal glory that far outweighs” | Present suffering is light and momentary set against the incomparable weight of future glory (4:17) — reuse baseline glory | 極重無比、永遠嘅榮耀 | Medium — reuse baseline glory note. |
Chapter 5 (verses 1-10) — The Heavenly Dwelling and the Judgment Seat of Christ
(Verses 11-21 are treated in full above as the core passage.)
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| tent / earthly house ἡ ἐπίγειος οἰκία τοῦ σκήνους (hē epigeios oikia tou skēnous) earthly house of the tent | the temporary, mortal body ”earthly tent,” “earthly house” | The body is a temporary dwelling, contrasted with the eternal heavenly dwelling (5:1) | 帳棚(嘅屋) (zoeng3 paang4) | Low |
| walk by faith, not by sight διὰ πίστεως … οὐ διὰ εἴδους (dia pisteōs … ou dia eidous) through faith, not through appearance | living by trust rather than by visible evidence ”walk by faith, not by sight” | Reuse baseline faith (信心) — Christian existence oriented by trust in the unseen, not visible confirmation | 憑信心行,唔係憑眼見 | High — reuse baseline faith note (distinguish from fortune-telling/palm-reading confidence). |
| judgment seat of Christ τὸ βῆμα τοῦ Χριστοῦ (to bēma tou Christou) the tribunal/platform of Christ | the raised platform where a Roman magistrate rendered judgment; here, Christ’s evaluative judgment of believers’ deeds ”judgment seat of Christ,” “tribunal of Christ” | Every believer will be evaluated before Christ (5:10) — grounds the “fear of the Lord” motive in v. 11 | 基督嘅審判台 (gei1 duk1 ge3 sam2 pun3 toi4) | Critical — must not be conflated with the Ten Kings of the underworld (十殿閻王) or Yama’s judgment of the dead (閻羅王審判), a well-known concept in Hong Kong funeral and popular-Buddhist/Daoist culture involving posthumous tribunals weighing merit and demerit. Christ’s judgment seat evaluates believers already secure in salvation for reward, not an underworld tribunal determining one’s fate in the afterlife or rebirth. |
Chapter 6 — Separation, the Temple of God, and Unequal Yoking
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| unequally yoked ἑτεροζυγέω (heterozygeō) to be yoked with a different kind | mismatched partnership, incompatible union ”unequally yoked,” “do not be mismatched” | Warns against compromising partnerships/alliances that conflict with faith commitments (6:14) | 同負一軛 (tung4 fu6 jat1 aak3) | Medium — agricultural yoke-and-plow metaphor may be unfamiliar to urban HK readers; needs brief cultural-literacy explanation, though doctrinal collision risk is low. |
| temple of God (believer/church) ναὸς θεοῦ (naos theou) shrine/sanctuary of God | the inner sanctuary where a deity dwells; here, metaphorical for believers/church as God’s dwelling ”temple of God,” “God’s temple” | Believers corporately are God’s dwelling place, distinct from 廟 (a physical idol shrine, already forbidden for “church” per baseline) | 神嘅殿 (san4 ge3 din6) | High — reuse and extend baseline church note. Must be clearly explained as metaphorical indwelling by the Holy Spirit, not a physical shrine housing an idol; note that 殿 (temple hall) is also the term used for grand folk temples (e.g. major halls at Tin Hau/天后 temples), so a clarifying gloss is essential. |
| unbelievers ἄπιστοι (apistoi) without faith | non-believers, faithless ”unbelievers” | Reuse baseline faith (信心) negatively | 唔信(嘅人) | Low |
Chapter 7 — Godly Sorrow and Repentance
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| godly sorrow λύπη κατὰ θεόν (lypē kata theon) sorrow according to God | grief oriented toward God, producing repentance ”godly sorrow,” “grief as God intends” | Sorrow that leads to genuine repentance and salvation, contrasted with worldly sorrow (7:10) | 依神心意嘅憂愁 (ji1 san4 sam1 ji3 ge3 jau1 sau4) | Medium — must be distinguished from face-loss shame/regret (唔好意思, losing face) which is socially rather than godly oriented; connects to baseline sin note on 唔衰得. |
| worldly sorrow ἡ τοῦ κόσμου λύπη (hē tou kosmou lypē) the world’s sorrow | grief that produces death, self-focused regret ”worldly sorrow,” “sorrow of the world” | Regret without repentance, producing spiritual death | 世俗嘅憂愁 (sai3 zuk6 ge3 jau1 sau4) | Medium |
| repentance μετάνοια (metanoia) a change of mind | genuine turning from sin toward God, not mere regret ”repentance” | The goal godly sorrow produces — a durable change of direction, not fleeting remorse | 悔改 (fui3 goi2) | Medium — must be distinguished from superficial regret (後悔, “feeling sorry”) and from folk ritual repentance/fate-appeasement practices (e.g. 拜太歲, ritually placating one’s yearly astrological deity to offset perceived bad fortune). |
Chapter 8 — The Grace of Generosity
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| grace (as generosity/gift) χάρις (charis) grace, favor, gift | here specifically: God-given grace resulting in generous giving ”grace,” “the grace of giving,” “gift” | The Macedonians’ generosity is described as a manifestation of grace given to them, not human virtue — reuse baseline grace (恩典), Critical | 恩典 (reuse baseline exactly) | Critical — reuse baseline grace note in full. In the giving context, must not be conflated with the reciprocal, social-obligation gift economy of 人情 (“relational debt,” incurring an obligation to repay) or with 利是 (lai see / red-packet money-gift culture prominent at Lunar New Year) which both carry expectation of return; biblical generosity flows from grace already received, without expectation of reciprocal exchange. |
| equality ἰσότης (isotēs) equality, fairness | balance/fairness among believers in material sharing ”equality,” “fair balance” | The goal of the collection is mutual sufficiency among believers, not wealth redistribution as an end in itself (8:13-14) | 均平 (gwan1 ping4) | Low-Medium |
| eagerness / readiness προθυμία (prothymia) eagerness, readiness of mind | willingness, eager desire ”eagerness,” “readiness,” “willingness” | Genuine giving flows from eager willingness, not compulsion | 樂意/甘心 (lok6 ji3) | Low |
Chapter 9 — The Cheerful Giver and Sowing/Reaping
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| cheerful giver ἱλαρὸς δότης (hilaros dotēs) a cheerful/joyful giver | glad, willing generosity, not reluctant or compelled ”cheerful giver,” “God loves a cheerful giver” | God delights in generosity that flows from joy, not guilt or social pressure (9:7) | 樂捐嘅人 (lok6 gyun1 ge3 jan4) | Low |
| sowing and reaping σπείρω / θερίζω (speirō/therizō) to sow / to reap | agricultural metaphor for generosity and its return ”sow,” “reap,” “sow generously, reap generously” | God multiplies generous giving into a bountiful harvest of righteousness (9:6, 9:10) | 種 / 收 (zung3 / sau1) | High — NEVER let this collapse into the impersonal karma-retribution framework (種因得果, a very common Cantonese Buddhist-derived idiom explicitly tied to karmic cause-and-effect) already flagged for baseline sin (報應). This is God’s personal, gracious multiplication of generosity, not an impersonal cosmic law of moral cause-and-effect. |
| collection (for the saints) λογία (logia) a collection, contribution | an organized gathering of funds for a specific charitable purpose ”collection,” “contribution,” “offering” | Practical expression of cross-congregational unity (cf. Rom. unity_of_jews_and_gentiles) | 捐項 (gyun1 hong6) | Low — reuse baseline saints (聖徒) as beneficiary term. |
Chapter 10 — Warfare Not According to the Flesh and Boasting
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| weapons not of the flesh τὰ ὅπλα … οὐ σαρκικά (ta hopla … ou sarkika) weapons … not fleshly | spiritual, not physical/political, means of engagement ”weapons … not of the flesh,” “not worldly weapons” | Paul’s apostolic authority operates through spiritual, not coercive or political, means (10:4) | 兵器…唔屬肉體 (bing1 hei3 m4 suk6 juk6 tai2) | Medium — avoid framing with martial-arts/kung fu “internal power” (內功) imagery common in Cantonese popular film culture, which could trivialize the spiritual seriousness intended. |
| stronghold ὀχύρωμα (ochyrōma) fortress, fortified position | entrenched arguments, ideologies, or patterns of thought opposed to God ”strongholds,” “fortresses” | Metaphor for arrogant reasoning that must be spiritually demolished (10:4-5) | 堅固營壘 (gin1 gu3 jing4 leoi5) | Low |
| boasting καυχάομαι (kauchaomai) to boast | self-promotion vs. legitimate boasting “in the Lord" "boast,” “boasting” | Sets up the extended, ironic boasting argument of chs. 10-12; true boasting is in the Lord’s commendation, not self-commendation (10:17-18) | 誇口/自誇 (kwaa1 hau2) | Medium — connects directly to baseline glory note (面子/威水); Paul’s paradoxical “boasting” must not be flattened into ordinary self-promotion. |
Chapter 11 — False Apostles and the “Super-Apostles”
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| false apostles ψευδαπόστολοι (pseudapostoloi) false apostles | counterfeit claimants to apostolic authority ”false apostles” | Direct anchor term for “Genuine versus False Apostleship” — reuse baseline apostle (使徒) with negating prefix | 假使徒 (gaa2 si2 tou4) | High — must be rendered so as to clearly mark these as counterfeit/illegitimate claimants, not merely “other” or “rival” apostles; the doctrinal point is deception, not simple disagreement. |
| deceitful workers ἐργάται δόλιοι (ergatai dolioi) deceitful workers | workers using cunning/deception ”deceitful workers” | Describes the false apostles’ method (11:13) | 詭詐嘅工人 (gwai2 zaa3 ge3 gung1 jan4) | Medium |
| super-apostles (“most eminent apostles”) οἱ ὑπερλίαν ἀπόστολοι (hoi hyperlian apostoloi) the exceedingly-beyond apostles | an ironic/sarcastic title for rival leaders claiming superior status ”super-apostles,” “those ‘super-apostles’,” “those most eminent apostles” | Paul uses this title ironically to expose the false apostles’ self-inflated claims — the irony must be preserved, not read as an honorific Paul endorses | 至大嘅使徒 (zi3 daai6 ge3 si2 tou4) | Medium — translators must preserve the sarcastic tone (e.g. with quotation marks or an explanatory gloss), since a flat literal rendering risks sounding like genuine praise. |
| Satan Σατανᾶς (Satanas) adversary | the personal, spiritual adversary of God and his people ”Satan” | Reuse established transliteration; grounds the disguise-imagery below | 撒但 (saat3 daan6) | High |
| angel of light ἄγγελος φωτός (angelos phōtos) messenger/angel of light | a deceptive appearance of benevolence/holiness ”angel of light” | Satan disguises himself as a benevolent, holy figure to deceive (11:14) — parallels the false apostles’ disguise as righteous ministers | 光明嘅天使 (gwong1 ming4 ge3 tin1 si2) | High — must be clearly framed as doctrinal deception (false teaching wearing a righteous mask), not read through the lens of Hong Kong folk-story motifs of benevolent-seeming spirits (e.g. fox-spirit or apparition legends associated with popular deities) which could trivialize the warning into a ghost-story trope. |
| hardships (peristasis catalog) κόπος, πληγή, φυλακή, κ.τ.λ. (kopos, plēgē, phylakē, etc.) labor, beating, imprisonment, etc. | Paul’s catalog of apostolic suffering (11:23-29) “labors,” “beatings,” “imprisonments,” “danger,” “hunger” | Authenticates genuine apostleship through suffering endured for Christ, contrasted with the false apostles’ self-promoting comfort — reuse ch. 1 affliction/suffering (患難) terms | 患難/勞苦 (waan6 naan6 / lou4 fu2) | Medium |
Chapter 12 — Visions, the Thorn in the Flesh, and Power in Weakness
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| visions and revelations ὀπτασίαι καὶ ἀποκαλύψεις (optasiai kai apokalypseis) sights and unveilings | divinely given supernatural experiences of insight ”visions and revelations” | Paul reluctantly recounts a genuine divine revelation (12:1-4), while refusing to boast in it as spiritual achievement | 異象同啟示 (ji6 zoeng6 tung4 kai2 si6) | High — must be distinguished from visions attained through meditative/qigong cultivation practice (打坐/入定) or from spirit-medium trance visions (問米, already flagged under baseline holy_spirit/resurrection). Paul’s revelation is a sovereign divine gift, not a cultivated or medium-induced experience, and Paul explicitly refuses to build authority on it. |
| third heaven / paradise τρίτος οὐρανός / παράδεισος (tritos ouranos / paradeisos) third heaven / paradise | the immediate presence of God; an OT/Jewish cosmological framework ”third heaven,” “paradise” | Site of Paul’s revelation (12:2-4) | 第三層天 / 樂園 (dai6 saam1 cang4 tin1 / lok6 jyun4) | Medium — avoid conflating 樂園 with Daoist immortal-paradise imagery (仙境/蓬萊仙島, legendary immortal isles); this is the specific presence of the biblical God, not a generic immortal realm. |
| thorn in the flesh σκόλοψ τῇ σαρκί (skolops tē sarki) a thorn/stake in the flesh | a persistent, painful affliction (physical, relational, or spiritual — deliberately unspecified) “thorn in the flesh,” “thorn in my flesh” | A Spirit-permitted trial given to prevent pride after great revelation (12:7) — anchors “Power in Weakness” | 肉中嘅刺 (juk6 zung1 dik1 ci3) | Medium — must not be read as karmic punishment for past sin (報應, cf. baseline sin note) but as a purposeful, Spirit-permitted trial for humility. |
| messenger of Satan ἄγγελος σατανᾶ (angelos satana) a messenger/angel of Satan | an agent of affliction permitted for a divine purpose ”messenger of Satan” | The thorn’s immediate agent, yet under God’s sovereign permission and purpose | 撒但嘅差役 (saat3 daan6 ge3 caai1 jik6) | Medium |
| grace is sufficient ἀρκεῖ ἡ χάρις μου (arkei hē charis mou) my grace is sufficient | God’s grace is fully adequate for every trial, without requiring its removal ”my grace is sufficient for you” | Reuse baseline grace (恩典), Critical — God’s answer to Paul’s request for the thorn’s removal is not removal but sufficient grace | 我嘅恩典夠你用 (ngo5 ge3 jan1 din2 gau3 nei5 jung6) | Critical — reuse baseline grace note in full. |
| power is perfected in weakness ἡ δύναμίς μου ἐν ἀσθενεί�ᾳ τελεῖται (hē dynamis mou en astheneia teleitai) my power is completed/perfected in weakness | God’s power is displayed fully IN weakness, not by first overcoming or removing it ”my power is made perfect in weakness” | The theological center of the “Power in Weakness” doctrine — reuse baseline power_of_god (神嘅大能) | 我嘅能力係在人嘅軟弱上顯得完全 (ngo5 ge3 nang4 lik6 hai6 zoi6 jan4 ge3 jyun5 joek6 soeng6 hin2 dak1 jyun4 cyun4) | Critical — must not be softened into a fortune-reversal narrative (“轉運,” a very prominent Hong Kong feng shui/fortune-telling concept of ritually turning one’s luck around from bad to good). Weakness is not a misfortune-state to be ritually reversed; it is the very locus in which God’s power is displayed, without the weakness necessarily being removed. Also must resist face-culture pressure to hide weakness (cf. baseline sin note on 唔衰得, “mustn’t be seen to fail”). |
| weakness ἀσθένεια (astheneia) weakness, sickness, frailty | physical, social, or circumstantial frailty ”weakness,” “weaknesses,” “infirmities” | Paul boasts in weaknesses so that Christ’s power may be displayed (12:9-10) | 軟弱 (jyun5 joek6) | High — new glossary term; central to “Power in Weakness” doctrine. |
Chapter 13 — Self-Examination, Christ in You, and the Trinitarian Benediction
| Terms | Variants | Theological meaning | Cantonese | Risk |
|---|---|---|---|---|
| examine / test yourselves πειράζω / δοκιμάζω (peirazō/dokimazō) to try, test, put to the proof | self-examination for evidence of genuine faith ”examine yourselves,” “test yourselves” | The Corinthians are urged to verify their own standing in the faith, in light of the apostolic-authority dispute of chs. 10-12 | 省察自己 / 試驗自己 (saang2 caat3 zi6 gei2) | Medium — must not be reduced to a divination-style self-testing practice (e.g. drawing a fortune-stick, 求籤, to determine one’s spiritual standing); this is Spirit-illumined self-examination in light of Scripture and gospel truth. |
| Christ in you Χριστὸς ἐν ὑμῖν (Christos en hymin) Christ in you | indwelling union with Christ, the test of genuine faith ”Christ in you,” “Christ is in you” | Direct continuation of the “in Christ”/union theme from 5:17 — reuse christian_identity_in_christ framing | 基督在你們裡面 | High — reuse framing per chapter 5 note. |
| grace, love, fellowship (benediction) ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ Ἁγίου Πνεύματος (hē charis tou Kyriou Iēsou Christou, kai hē agapē tou Theou, kai hē koinōnia tou Hagiou Pneumatos) the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit | the closing Trinitarian benediction, naming the distinct persons and their distinct gifts ”grace … love … fellowship,” “the grace … the love … the communion” | The book’s closing formula names all three Persons of the Trinity with distinct associated gifts — reuse baseline grace (恩典, Critical), fellowship (團契, Low), and new term love (愛) | 主耶穌基督嘅恩典、神嘅愛、聖靈嘅團契 | Critical — the three Persons and their distinct gifts must remain clearly distinguished in Cantonese, not blended into a single vague “blessing” formula; this is the book’s Trinitarian doxological climax and must match Romans-package Trinitarian care (cf. baseline god/holy_spirit/lord Critical notes). |
Summary of New (Non-Baseline) Terms Requiring New Translation Memory Entries
The following terms are new to this curriculum and are not present in the baseline Romans translation_memory.json. They are formally proposed with renderings and risk tiers in analysis/08_core_glossary.md, to be added to translation memory before Phase 2 processing begins:
reconciliation (和好), new creation (新造嘅人), ambassador (基督嘅使者), fear of the Lord (敬畏主), love (愛)/love of Christ (基督嘅愛), comfort (安慰), affliction/suffering (患難), sincerity (真誠/純正), peddling the word (當神嘅道做生意), fragrance/aroma of Christ (馨香之氣), triumphal procession (得勝嘅巡遊), ministry/minister (事工/事奉/執事), new covenant (新約 — extends baseline 約), letter and Spirit (字句/精意), veil (帕子), treasure in jars of clay (寶貝放在瓦器), judgment seat of Christ (基督嘅審判台), non-imputation of trespasses (唔算過犯), became sin (成為罪), unequally yoked (同負一軛), temple of God — believer/church sense (神嘅殿), godly sorrow (依神心意嘅憂愁), repentance (悔改), grace of giving/generosity (施捨嘅恩典 — extends baseline 恩典), equality (均平), cheerful giver (樂捐嘅人), sowing and reaping (種同收), boasting (誇口), weapons not of the flesh (唔屬肉體嘅兵器), false apostles (假使徒), Satan (撒但), angel of light (光明嘅天使), super-apostles (至大嘅使徒), visions and revelations (異象同啟示), thorn in the flesh (肉中嘅刺), messenger of Satan (撒但嘅差役), weakness (軟弱), power perfected in weakness (能力在軟弱中顯得完全 — extends baseline 神嘅大能), third heaven/paradise (第三層天/樂園), self-examination (省察自己).