Semantic Analysis — 2 Corinthians (Koine Greek → Czech)

Curriculum: 2 Corinthians 1–13 Core passage: 2 Corinthians 5:11–21 Language Package inherited from: Romans (English–Czech), all baseline term renderings below are REUSED EXACTLY per hard rule.

Governing note carried forward from the Romans baseline: Czech is one of the most secular societies in Europe. The dominant risk class is absence of a prior conceptual framework, not competition from a rival religious tradition — with the exception of a small number of terms below (e.g. μετάνοια/“pokání”) where a genuine rival framework (institutional Catholic sacramental practice, still a live minority tradition in Czech culture) does exist and must be flagged distinctly from the “blank slate” risk pattern. 2 Corinthians additionally introduces several terms with sharp modern secular-commercial or pop-cultural collisions not present in Romans (e.g. ἀρραβών/“závdavek” = a commercial deposit; κάλυμμα/“rouška” = a pandemic face mask), which are flagged as their own risk pattern below.

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PART A — Core Passage Verse-by-Verse: 2 Corinthians 5:11–21

2 Corinthians 5:11

“Therefore, knowing the fear of the Lord, we persuade others; and what we are is known to God, and I hope it is known also to your conscience.”

• fear of the Lord — φόβος τοῦ κυρίου (phobos tou kyriou)

  • Literal meaning: dread/terror of the Lord; φόβος = fear, fright, terror.
  • Semantic range: from ordinary fright to reverential awe before an authority.
  • English variants: “fear of the Lord,” “reverence for the Lord.”
  • Contextual theological meaning: reverential accountability before Christ as coming Judge (cf. 5:10, the βῆμα), motivating sincere ministry — not servile terror.
  • Czech rendering & risk: bázeň Boží/Pánova (not “strach,” the ordinary word for fright). MEDIUM risk: “bázeň” is a literary, less-used word in contemporary Czech and must be actively distinguished from “strach,” or the reader will import a purely negative, servile emotion rather than reverent accountability. κύριος itself reuses baseline Pán (Critical — see baseline notes on capitalization fragility).

• persuade — πείθω (peithō)

  • Literal meaning: to convince, win over; middle/passive can mean “trust, rely on.”
  • Semantic range: persuasion in a courtroom/rhetorical sense, or personal trust.
  • English variants: “persuade,” “commend,” “seek to win over.”
  • Contextual theological meaning: Paul’s apologetic labor to win the Corinthians’ confidence in his sincerity, not merely rhetorical manipulation.
  • Czech rendering & risk: přesvědčovat. LOW-MEDIUM risk: ordinary word, but must not suggest manipulative persuasion (a live modern connotation of the Czech word in advertising/marketing contexts).

• conscience — συνείδησις (syneidēsis)

  • Literal meaning: co-knowledge, moral self-awareness.
  • Semantic range: the inner faculty that evaluates one’s own actions against a moral standard.
  • English variants: “conscience,” “moral awareness.”
  • Contextual theological meaning: Paul appeals not just to outward reputation but to the Corinthians’ inward moral perception of his sincerity.
  • Czech rendering & risk: svědomí. LOW risk: stable, well-understood secular and religious term in Czech.

2 Corinthians 5:12

“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 and not about what is in the heart.”

• commend — συνιστάνω (synistanō)

  • Literal meaning: to place together, present, recommend.
  • Semantic range: formal recommendation/introduction (as in a letter of recommendation), or self-promotion.
  • English variants: “commend,” “recommend,” “endorse.”
  • Contextual theological meaning: contrasts Paul’s refusal of self-promotion with the false teachers’ self-commendation (cf. ch. 10–11); part of the Sincerity and Apostolic Authority doctrine.
  • Czech rendering & risk: doporučovat se. MEDIUM risk: needs to carry the specific sense of self-promotion for advantage, distinct from a neutral letter of reference.

• boast/boasting — καύχημα / καυχάομαι (kauchēma / kauchaomai)

  • Literal meaning: a ground for boasting; to boast, glory in.
  • Semantic range: negative (arrogant self-praise) or positive (rightful confidence/pride grounded in another, e.g. “boast in the Lord”).
  • English variants: “boast,” “pride,” “glory (in).”
  • Contextual theological meaning: a major theme of 2 Corinthians — the contrast between boasting in self/appearance and boasting “in the Lord” (10:17).
  • Czech rendering & risk: chlouba / chlubit se. MEDIUM risk: carries the same positive/negative ambiguity as in Greek and English; context must clarify which sense is active, occurrence by occurrence.

• outward appearance / heart — πρόσωπον / καρδία (prosōpon / kardia)

  • Literal meaning: πρόσωπον = face; καρδία = heart.
  • Semantic range: πρόσωπον extends to “external appearance, status, face-value”; καρδία is the seat of will, emotion, and true identity.
  • English variants: “outward appearance/face” vs. “heart/inner person.”
  • Contextual theological meaning: sincerity is measured by inward reality, not external credentials — central to the Sincerity and Apostolic Authority doctrine.
  • Czech rendering & risk: vnější vzhled / srdce. LOW risk: standard contrastive pair, well understood.

2 Corinthians 5:13

“For if we are beside ourselves, it is for God; if we are of sound mind, it is for you.”

• beside ourselves — ἐξίστημι (existēmi)

  • Literal meaning: to stand outside oneself; to be amazed, astonished, or (in ecstatic religious contexts) to be out of one’s normal senses.
  • Semantic range: ranges from simple amazement to accusations of madness (cf. Mark 3:21, “he is out of his mind”).
  • English variants: “beside ourselves,” “out of our mind,” “fools” (rhetorically, as some translations render it).
  • Contextual theological meaning: Paul answers the charge (likely made against him by rivals) that his God-consumed zeal looks like religious mania; he owns it as directed toward God, not self-display.
  • Czech rendering & risk: Jsme-li blázni (“if we are fools/madmen”) is the ČEP-tradition rendering, but “blázen” is a strong word in Czech (can mean genuinely mentally ill, not just “eccentric”). HIGH risk: without a clarifying gloss, a secular reader may read this as an actual admission of mental instability rather than Paul’s rhetorical self-deprecation before critics; recommend pairing with a brief translator’s note distinguishing “religious zeal perceived as madness” from clinical illness.

• of sound mind — σωφρονέω (sōphroneō)

  • Literal meaning: to be of sound mind, sensible, self-controlled.
  • Semantic range: rational self-mastery, moderation.
  • English variants: “sober-minded,” “of sound mind,” “sensible.”
  • Contextual theological meaning: paired contrast with the previous term — Paul’s ministry is intelligible, reasoned service for the Corinthians’ benefit.
  • Czech rendering & risk: jsme-li rozumní. LOW-MEDIUM risk: ordinary word for “sensible,” minimal collision.

2 Corinthians 5:14

“For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died.”

• love of Christ — ἀγάπη τοῦ Χριστοῦ (agapē tou Christou)

  • Literal meaning: Christ’s self-giving love (genitive may be subjective — Christ’s love for us — or objective; context favors subjective).
  • Semantic range: ἀγάπη is unconditional, self-giving love, distinct from ἔρος (desire) or φιλία (friendship-affection).
  • English variants: “the love of Christ,” “Christ’s love.”
  • Contextual theological meaning: the motivating power behind all apostolic ministry; not a generic emotion but the cross-shaped love displayed at Calvary.
  • Czech rendering & risk: láska Kristova. MEDIUM risk: “láska” is a broad, everyday Czech word covering romantic, familial, and generic affection; the specifically self-sacrificial, cross-defined sense must be actively taught, paralleling the baseline’s treatment of ἀγάπη-family terms.

• controls/compels — συνέχω (synechō)

  • Literal meaning: to hold together, constrain, press in on every side.
  • Semantic range: physical constraint (a besieged city), or being seized/gripped by an emotion or illness (cf. Luke 4:38, “gripped by fever”).
  • English variants: “controls,” “compels,” “constrains,” “urges on.”
  • Contextual theological meaning: Christ’s love is the singular, all-encompassing constraint governing Paul’s ministry — not one motivation among several.
  • Czech rendering & risk: svírá nás / žene nás. MEDIUM risk: “svírá” (grips/constrains) conveys the forceful sense well but must not be confused with negative “svírá” as in anxiety/oppression; a positive-constraint reading needs to be secured by context.

• died for all — ὑπὲρ πάντων ἀπέθανεν (hyper pantōn apethanen)

  • Literal meaning: ὑπέρ = on behalf of/for the sake of (substitutionary sense strongly attested here); πάντων = of all; ἀπέθανεν = he died.
  • Semantic range: ὑπέρ can mean simple benefit (“for the sake of”) or substitution (“in place of”); Pauline usage in atonement contexts leans substitutionary.
  • English variants: “died for all,” “died on behalf of all,” “died in the place of all.”
  • Contextual theological meaning: the objective, historical, substitutionary death of Christ as the ground of reconciliation (v. 18–21) — directly feeds the doctrine of Reconciliation with God.
  • Czech rendering & risk: zemřel za všechny. HIGH risk (doctrinal weight, not lexical ambiguity): the ordinary preposition “za” (for) is linguistically adequate but flat; without explicit teaching, a secular reader will not automatically supply the substitutionary/atoning content behind “za.” Must be taught, not merely translated — same risk pattern as baseline’s imputed_righteousness entry.

2 Corinthians 5:15

“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.”

• live for themselves — ζῶσιν ἑαυτοῖς (zōsin heautois)

  • Literal meaning: to live to/for oneself; ἑαυτοῖς is reflexive dative.
  • Semantic range: self-centered existence as the default human orientation.
  • English variants: “live for themselves,” “live unto themselves.”
  • Contextual theological meaning: the reoriented purpose of the redeemed life — from self-rule to Christ-centered existence; connects to Christian Identity in Christ (Romans doctrine) applied here to reconciled believers.
  • Czech rendering & risk: žít sami pro sebe. LOW-MEDIUM risk: clear, though the positive counterpart (“for him”) needs equal emphasis so the verse does not read as mere self-denial without a new center.

• was raised — ἐγείρω (egeirō, here passive ἐγερθέντι)

  • Literal meaning: to raise up, wake.
  • Semantic range: literal raising from sleep or from death; used interchangeably with ἀνάστασις-family vocabulary for Christ’s resurrection in Paul.
  • English variants: “raised,” “was raised.”
  • Contextual theological meaning: the resurrection is inseparable from the cross in this verse — Christ’s death and resurrection together constitute the reconciling act.
  • Czech rendering & risk: vzkříšen — REUSE baseline term family vzkříšení (Critical, per baseline Resurrection of Christ doctrine notes on the Easter/pomlázka folk-custom detachment risk).

2 Corinthians 5:16

“From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer.”

• flesh — σάρξ (sarx)

  • Literal meaning: physical flesh, body tissue.
  • Semantic range: literal body; also (dominant Pauline sense) the fallen human perspective/nature, worldly standards of evaluation.
  • English variants: “flesh,” “human standards,” “worldly point of view.”
  • Contextual theological meaning: a merely external, unregenerate way of assessing people and even Christ himself — corrected by the “new creation” perspective of v. 17.
  • Czech rendering & risk: tělo (contextually: “podle těla” = “according to the flesh”). HIGH risk: Czech “tělo” is overwhelmingly a neutral anatomical word in ordinary speech (the physical body); Paul’s specialized sense (a fallen, merely-human evaluative standard) carries essentially no independent life in secular Czech and must be built up from scratch, exactly the pattern the baseline documents for “hřích” and “spravedlnost.”

• regard/know — γινώσκω (ginōskō, here “regard” in an evaluative sense)

  • Literal meaning: to know, come to know.
  • Semantic range: cognitive knowledge, but here functions as “assess, evaluate, regard as.”
  • English variants: “know,” “regard,” “view.”
  • Contextual theological meaning: a decisive shift in how believers evaluate people, grounded in the cross/resurrection reality just stated.
  • Czech rendering & risk: posuzovat / znát. LOW-MEDIUM risk.

2 Corinthians 5:17

“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”

• in Christ — ἐν Χριστῷ (en Christō)

  • Literal meaning: in Christ (locative/instrumental union formula).
  • Semantic range: Paul’s characteristic formula for the believer’s incorporation into Christ’s person and accomplished work.
  • English variants: “in Christ,” “united to Christ.”
  • Contextual theological meaning: the ground of every blessing described in this passage; not mere imitation of Christ but organic spiritual union.
  • Czech rendering & risk: v Kristu. MEDIUM risk: grammatically simple but conceptually foreign to a reader with no prior category for spiritual/mystical union; requires the same foundational scaffolding the baseline requires for “Christian Identity in Christ” (a Romans High-risk doctrine, directly inherited here).

• new creation — καινὴ κτίσις (kainē ktisis)

  • Literal meaning: καινός = new (in kind/quality, not merely in time, as opposed to νέος = new in time); κτίσις = creation, the act of creating, or a created thing/creature.
  • Semantic range: can denote either the individual believer as a newly-created being, or (echoing Isaiah 65:17/66:22) the dawning of the new-creation age inaugurated in Christ — most interpreters hold both are in view.
  • English variants: “new creation,” “new creature.”
  • Contextual theological meaning: this is a headline named doctrine of this curriculum (New Creation in Christ). It asserts a definitive, God-wrought ontological change, not moral self-improvement.
  • Czech rendering & risk: nové stvoření. CRITICAL risk: (1) “stvoření” colloquially can mean simply “a creature” (e.g. “chudé stvoření,” “poor creature,” of an animal), risking a reading of merely “a new/different individual” rather than participation in God’s cosmic re-creating act; (2) as a headline doctrine term for this curriculum, any flattening here undermines the whole unit. Must be taught with explicit narrative content (what is old, what is new, and on what basis), exactly as the baseline requires for “spasení.” Human theologian review required on every occurrence.

• passed away / has come — παρέρχομαι / γίνομαι (parerchomai / ginomai, “τὰ ἀρχα�ῖα παρῆλθεν… γέγονεν καινά”)

  • Literal meaning: παρέρχομαι = to pass by, come to an end; γίνομαι = to become, come into being.
  • Semantic range: decisive, completed transition — not gradual fading but a finished change of state.
  • English variants: “passed away/has come,” “gone/here.”
  • Contextual theological meaning: underscores the decisiveness of the new-creation transformation.
  • Czech rendering & risk: pominulo… nastalo (je tu) nové. LOW-MEDIUM risk: ensure the perfect/completed sense is not weakened into a merely ongoing process.

2 Corinthians 5:18

“All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.”

• reconciled/reconciliation — καταλλάσσω / καταλλαγή (katallassō / katallagē)

  • Literal meaning: from ἀλλάσσω (to change/exchange) with κατα- intensifying; originally commercial (“to exchange money”), extended to “restore to favor, change from enmity to friendship.”
  • Semantic range: interpersonal restoration of relationship after estrangement; in Paul, specifically God’s initiative to end hostility between himself and sinful humanity.
  • English variants: “reconcile,” “reconciliation,” “restore to favor.”
  • Contextual theological meaning: this is the headline named doctrine of this curriculum (Reconciliation with God). God, not humanity, is the acting subject; the estrangement is real (caused by sin) and the resolution is God’s own accomplished work through Christ.
  • Czech rendering & risk: smíření / smířit. CRITICAL risk — and a distinct risk pattern from most baseline entries: “smíření” is a live, ordinary Czech word for interpersonal reconciliation (spouses, feuding relatives, business partners) AND has an adjacent formal-legal sense, “smír,” meaning an out-of-court settlement/legal compromise. A Czech reader will readily supply a meaning for “smíření” — unlike “spasení,” this is not a blank-slate word — but that default meaning (two roughly equal human parties patching things up, or a negotiated legal compromise) actively works against Paul’s asymmetrical, God-initiated, once-for-all doctrine. This is functionally the sharpest secular-collision risk term in this curriculum and requires explicit doctrinal correction on every occurrence, not merely explanation of an unfamiliar term. Human theologian review required.

• ministry — διακονία (diakonia)

  • Literal meaning: service, attendance, ministry (from διάκονος, table-servant/attendant).
  • Semantic range: humble practical service; in Paul, a technical term for apostolic/church ministry.
  • English variants: “ministry,” “service.”
  • Contextual theological meaning: reconciliation is not only an event but a message entrusted to human agents (Paul, and by extension all believers) to proclaim.
  • Czech rendering & risk: služba. HIGH risk: contemporary secular Czech uses “služba” overwhelmingly for a job shift, a utility (“veřejné služby,” public services), or customer service; the specifically commissioned, Spirit-empowered apostolic sense must be actively distinguished from “just doing a job.”

2 Corinthians 5:19

“that is, God was reconciling the world to himself in Christ, not counting their trespasses against them, and entrusting to us the message of reconciliation.”

• world — κόσμος (kosmos)

  • Literal meaning: order, arrangement; the universe, humanity, or the created order.
  • Semantic range: neutral (the created order) to morally loaded (humanity in rebellion against God, as often in John; here closer to “humanity as a whole,” the object of God’s reconciling initiative).
  • English variants: “world,” “humanity.”
  • Contextual theological meaning: the scope of reconciliation is universal in offer, paralleling Romans’ Universal Scope of the Gospel doctrine (High risk in the baseline).
  • Czech rendering & risk: svět. LOW risk: stable term, though “svět” alone doesn’t signal “humanity” without context; ensure the personal/relational object is clear.

• not counting trespasses against them — μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν (mē logizomenos autois ta paraptōmata autōn)

  • Literal meaning: λογίζομαι = to reckon, calculate, credit to an account (a bookkeeping/accounting term); παράπτωμα = a false step, trespass, transgression.
  • Semantic range: λογίζομαι is the same accounting-family verb behind Romans 4’s “imputed righteousness” (ἐλογίσθη αὐτῷ εἰς δικαιοσύνην) — here used negatively, of sin not being entered into humanity’s account.
  • English variants: “not counting,” “not imputing,” “not holding against.”
  • Contextual theological meaning: the negative counterpart to imputed righteousness — direct conceptual link to the baseline’s Critical-risk “imputed_righteousness” (přičtená spravedlnost) doctrine. The same forensic-accounting logic underlies both: sin not charged, righteousness credited.
  • Czech rendering & risk: nepřičítat jim jejich provinění. CRITICAL risk: the verb family přičítat/přičtení must be used here to preserve consistency with the baseline’s “přičtená spravedlnost” rendering — using a different verb (e.g. a generic “odpustit,” to forgive) would sever this crucial forensic-accounting link between Romans and 2 Corinthians and must be flagged for theologian review if it occurs.

• message of reconciliation — ὁ λόγος τῆς καταλλαγῆς (ho logos tēs katallagēs)

  • Literal meaning: the word/message of reconciliation.
  • Semantic range: λόγος = a specific, articulable message (not vague sentiment).
  • English variants: “message of reconciliation,” “word of reconciliation.”
  • Contextual theological meaning: reconciliation is not merely a status but content to be proclaimed — grounding the doctrine of evangelism/mission inherited from Romans.
  • Czech rendering & risk: slovo smíření. CRITICAL risk: inherits the Critical risk of smíření above.

2 Corinthians 5:20

“Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.”

• ambassadors — πρεσβεύω (presbeuō)

  • Literal meaning: to be an elder/senior representative; to act as an ambassador or envoy of a ruler or state.
  • Semantic range: a formally authorized diplomatic representative, speaking with delegated authority, not on one’s own initiative.
  • English variants: “ambassadors,” “envoys,” “representatives.”
  • Contextual theological meaning: Paul’s authority is derivative and representative — he speaks for Christ, reinforcing Sincerity and Apostolic Authority.
  • Czech rendering & risk: jsme velvyslanci / vyslanci Kristovi. MEDIUM-HIGH risk, cutting both ways: “velvyslanec” is the modern word for a state’s diplomatic ambassador (embassies, foreign policy), which can usefully concretize the idea of an authorized representative for a secular reader, but risks being read through a purely political/diplomatic lens (treaties, international relations) rather than a spiritual commissioning; a brief clarifying note is recommended rather than a lexical change.

• implore/appeal — παρακαλέω (parakaleō)

  • Literal meaning: to call alongside, to urge, exhort, comfort, beg.
  • Semantic range: ranges from gentle comfort/encouragement to urgent entreaty — the same verb underlies baseline’s “exhort” (povzbuzovat) and “comfort” (παράκλησις family, ch. 1).
  • English variants: “implore,” “appeal,” “beg,” “urge.”
  • Contextual theological meaning: here the urgent-entreaty sense dominates — God himself pleading through Paul’s mouth for the estranged to be reconciled.
  • Czech rendering & risk: prosíme / naléhavě vyzýváme. MEDIUM risk: baseline’s “povzbuzovat” (encourage) is too gentle for this urgent entreaty sense; translators must select the stronger register here rather than defaulting to the baseline gloss used for gentler exhortation contexts, and this contextual distinction should be flagged.

• be reconciled to God — καταλλάγητε τῷ θεῷ (katallagēte tō theō)

  • Literal meaning: passive imperative, “be reconciled” — the passive voice is theologically significant: the hearer is called to receive an already-accomplished reconciliation, not to achieve one.
  • Semantic range: as above (καταλλάσσω).
  • English variants: “be reconciled to God.”
  • Contextual theological meaning: the evangelistic appeal at the heart of the passage; the passive voice must not be flattened into an active “reconcile yourselves,” which would reverse the doctrine’s God-initiated logic.
  • Czech rendering & risk: dejte se smířit s Bohem (passive-permissive construction, not “smiřte se s Bohem” which reads as mutual/active reconciliation). CRITICAL risk: Czech grammar allows both a reflexive-sounding “smiřte se” (which can imply the hearer does the reconciling work, matching the ordinary interpersonal sense of “smíření”) and a permissive “dejte se smířit” (allow yourselves to be reconciled, preserving the passive/received sense). This grammatical choice is doctrinally load-bearing and must be flagged for theologian review every time it occurs.

2 Corinthians 5:21

“For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”

• made him to be sin — τὸν μὴ γνόντα ἁμαρτίαν … ἁμαρτίαν ἐποίησεν (hamartian epoiēsen)

  • Literal meaning: ἁμαρτία reuses baseline sin term; ποιέω = to make, do.
  • Semantic range: not that Christ became a sinner in character, but that he was treated as, and bore the legal/covenantal consequence of, sin — a forensic identification, not a moral transformation of his person.
  • English variants: “made him to be sin,” “made him sin,” “he bore our sin.”
  • Contextual theological meaning: substitutionary/imputational Christology — the sinless one legally bears sin’s consequence so that sinners may legally receive righteousness; the theological hinge of the whole passage and of the Reconciliation doctrine’s mechanism.
  • Czech rendering & risk: učinil hříchem (using baseline hřích). CRITICAL risk: without explicit explanation, “učinil hříchem” could be misread as claiming Christ became morally sinful (a heresy) rather than that sin’s guilt/consequence was legally reckoned to him; requires mandatory accompanying gloss and human theologian review on every occurrence.

• knew no sin — τὸν μὴ γνόντα ἁμαρτίαν (ton mē gnonta hamartian)

  • Literal meaning: “the one who did not know sin” — γινώσκω here in the sense of “experience, be characterized by.”
  • Semantic range: total, categorical sinlessness, not merely relative moral superiority.
  • English variants: “who knew no sin,” “who was without sin,” “the sinless one.”
  • Contextual theological meaning: the sinlessness of Christ is the necessary premise for the substitution to be valid — connects to Christ’s full humanity (a Romans-inherited doctrine, Humanity of Christ) without any moral defect.
  • Czech rendering & risk: který nepoznal hřích / byl bez hříchu. HIGH risk: doctrinal precision required; must not be softened to “who did few wrong things.”

• become the righteousness of God — γενώμεθα δικαιοσύνη θεοῦ (genōmetha dikaiosynē theou)

  • Literal meaning: γίνομαι = to become; δικαιοσύνη θεοῦ reuses baseline righteousness (Critical) — “God’s righteousness.”
  • Semantic range: not an infusion of moral virtue but a credited, forensic status — precisely the concept the baseline’s “imputed_righteousness” entry was built to carry.
  • English variants: “become the righteousness of God,” “be made righteous,” “receive God’s righteousness.”
  • Contextual theological meaning: the positive counterpart to “made him to be sin” — the double imputation at the heart of Reformation-tradition atonement theology, and the climactic statement of the whole core passage.
  • Czech rendering & risk: stali se Boží spravedlností, read in light of baseline’s přičtená spravedlnost (imputed righteousness). CRITICAL risk: must be actively anchored back to the Romans 4/baseline teaching on credited (not achieved) righteousness, or a Czech reader — lacking any inherited doctrinal framework — will default to “we became morally good/just,” precisely the reading the baseline’s imputed_righteousness entry was designed to prevent. Mandatory human theologian review.

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

Chapter 1 — Comfort in Affliction; Sincerity and God’s Faithfulness

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Comfort παράκλησις paraklēsis a calling alongside; encouragement, consolation, appeal	comfort, encouragement, exhortation, legal appeal ”comfort,” “consolation,” “encouragement”	God’s active, personal comforting presence in suffering, given so believers can comfort others (1:3–7); grounds the Suffering and Comfort in Ministry doctrine	útěcha/potěšení. MEDIUM: ordinary word for consolation risks a passive, sympathetic-only reading; must convey active divine initiative, not mere emotional soothing.
Affliction θλῖψις thlipsis pressure, crushing	tribulation, distress, persecution ”affliction,” “trouble,” “suffering”	real, often severe hardship endured in gospel ministry, not incidental misfortune	soužení. MEDIUM: recognizable but literary; needs concrete unpacking (Paul nearly despaired of life, 1:8) so it isn’t read as vague “trouble.”
Guarantee/down payment ἀρραβών arrabōn earnest money, deposit guaranteeing a future payment	a commercial/legal pledge; by extension, the Spirit as God’s pledge of future inheritance ”guarantee,” “pledge,” “down payment,” “deposit”	the Holy Spirit given now as God’s binding pledge of the believer’s future resurrection/inheritance	závdavek. HIGH risk: this is an ordinary, everyday Czech commercial term (a deposit paid when buying property or signing a contract). Unlike most baseline terms, here the secular meaning is precisely on point and can be used positively — but must be explicitly taught as a pledge from God, not treated as self-evident, or the commercial frame may crowd out the personal, relational one.
Seal σφραγίς / σφραγίζω sphragis / sphragizō a seal, signet; to seal, stamp	an official mark of ownership, authentication, or security ”seal,” “mark,” “sealed”	the Spirit as God’s mark of ownership and authentication on believers	pečeť / zapečetit. MEDIUM: stable legal/postal image in Czech (official seals, sealed documents), transfers reasonably well but needs the ownership/security nuance made explicit.
Father of mercies ὁ πατὴρ τῶν οἰκτιρμῶν ho patēr tōn oiktirmōn father of compassions/pities	God’s character as essentially, repeatedly compassionate ”Father of mercies,” “compassionate Father”	reuses baseline Father (Otec, Critical); οἰκτιρμός adds a specifically compassionate, felt-mercy dimension	Otec veškerého milosrdenství. MEDIUM: “milosrdenství” (mercy/compassion) is a stable word, but the personal, fatherly warmth of the phrase needs active emphasis given low background familiarity with God-as-Father language (inherited High-risk doctrine from Romans).
Yes and No (God’s faithfulness) τὸ ναὶ καὶ τὸ οὒ to nai kai to ou the Yes and the No	God’s promises are not wavering or self-contradicting ”Yes and No,” “yes and amen”	God’s unwavering faithfulness to his promises in Christ, grounding confidence in the gospel message itself	Ano a Ne / v Kristu je jen Ano. MEDIUM: idiomatically translatable but the underlying doctrine (divine promise-keeping) needs the same foundational teaching Romans required for Fulfillment of Prophecy.

Chapter 2 — Forgiveness, Ministry Sincerity, the Aroma of Christ

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Forgive/grant graciously χαρίζομαι charizomai to give freely, grant as a favor (same root as χάρις/grace)	to forgive, to give graciously ”forgive,” “grant graciously”	congregational forgiveness of a repentant offender, modeling divine grace; word-family link to baseline grace (milost)	odpustit / prokázat milost. MEDIUM: standard word for forgive, but the χάρις-root connection to grace should be noted for teaching continuity with the baseline grace doctrine.
Fragrance/aroma of Christ εὐωδία Χριστοῦ / ὀσμή euōdia Christou / osmē a sweet-smelling odor; a smell/scent (either pleasant or foul)	the aroma of an acceptable sacrifice (OT sacrificial background); metaphor for the effect of gospel proclamation ”aroma of Christ,” “fragrance,” “smell”	Paul’s ministry, whatever the human response, is a pleasing offering to God; OT sacrificial background is unfamiliar and needs supplying	vůně Kristova. MEDIUM-HIGH: the metaphor is vivid and translates naturally, but the OT sacrificial-aroma background (Leviticus) cannot be assumed as prior knowledge and must be supplied for the metaphor’s logic to land.
Peddling the word καπηλεύοντες τὸν λόγον kapēleuontes ton logon to be a huckster/retail peddler (of goods, often adulterated)	commercializing or corrupting a message for profit ”peddle,” “huckster,” “corrupt for profit”	false teachers who commercialize/dilute the gospel for personal gain, contrasted with Paul’s sincerity (εἰλικρίνεια, below)	kramařit se slovem Božím / obchodovat se slovem Božím. MEDIUM-HIGH: “kramář” (peddler) is a somewhat archaic/colorful Czech word; a modern reader may need the more transparent “obchodovat” (to trade/deal in) to catch the commercializing-the-gospel sense, directly relevant to the Sincerity and Apostolic Authority doctrine.
Sincerity εἰλικρίνεια eilikrineia purity tested by sunlight (folk etymology: “judged in the light of the sun”); unmixed, genuine	moral transparency, purity of motive ”sincerity,” “purity of motive”	ministry motivated by God’s approval, not human manipulation	ryzost / upřímnost. MEDIUM: “upřímnost” is ordinary and stable but risks reducing to mere “honesty/candor” rather than unmixed purity of motive before God; needs active unpacking.

Chapter 3 — The New Covenant, Letter and Spirit, Glory and the Veil

Terms	Variants	Contextual theological meaning	Czech rendering & risk
New covenant καινὴ διαθήκη kainē diathēkē new covenant/testament	reuses baseline covenant (smlouva, High) with καινός (new in kind) “new covenant”	the headline named doctrine: The New Covenant versus the Old — the Spirit-empowered covenant superseding the Mosaic covenant of letter	nová smlouva. HIGH risk (inherited): baseline flags “smlouva” as defaulting to an ordinary commercial/legal contract; “nová” does not resolve this, and the contrast with the old covenant (Mosaic law) requires the Old Testament background Romans’ baseline already flags as unavailable to most readers.
Letter / Spirit γράμμα / πνεῦμα gramma / pneuma a written character/letter; breath, spirit	γράμμα: a written text, a legal document, or (Pauline) the law’s bare written demand; πνεῦμα reuses baseline Holy Spirit-family term ”letter”/“Spirit”	the Mosaic law’s external written demand contrasted with the Spirit’s internal, life-giving work — core to New Covenant vs. Old	litera / Duch. MEDIUM: Czech already has the idiom “litera zákona” (“the letter of the law,” a merely technical/legalistic reading), which can be leveraged to teach Paul’s contrast, though the positive Spirit-empowered alternative still needs full explanation given baseline’s Critical rating for Duch svatý concepts.
Veil κάλυμμα kalymma a covering, veil	Moses’ veil (Exodus 34) hiding the fading glory; metaphor for spiritual blindness to Christ ”veil”	unbelieving Israel’s inability to perceive Christ in the old covenant text, removed only “in Christ”	závoj — do NOT use “rouška.” CRITICAL cultural-collision flag: “rouška” (the more common contemporary word for a face covering) is now overwhelmingly associated in Czech with COVID-19 pandemic face masks; using it here would produce an absurd and doctrinally distracting anachronism. “Závoj” (bridal/mourning veil) must be used, and this specific substitution should be documented so no Phase 2 worker defaults to “rouška.”
Glory δόξα doxa radiance, honor, splendor	reuses baseline glory (sláva, Medium) “glory”	the fading glory of Moses’ shining face vs. the permanent, increasing glory of the new covenant ministry	sláva (reuse). MEDIUM (per baseline): guard against the ordinary “worldly fame” sense; here specifically God’s manifest radiant presence.
Transformed μεταμορφούμεθα metamorphoumetha to be changed in form (root of English “metamorphosis”)	progressive transformation into Christ’s image “from glory to glory" "transformed,” “changed”	ongoing sanctifying transformation by beholding Christ — links to baseline Sanctification (High)	proměňujeme se. MEDIUM-HIGH: watch for an unwanted literary association with Franz Kafka’s famous novella Proměna (“The Metamorphosis,” about a man transformed into an insect), a well-known title in Czech culture; the term itself is linguistically fine, but this specific cultural echo is worth a translator’s note so the positive, Christ-conforming sense is not undercut by an ironic literary association.
Freedom ἐλευθερία eleutheria liberty, freedom (from slavery)	freedom from the veiled condemnation of the old covenant, granted “where the Spirit of the Lord is" "freedom,” “liberty”	freedom to behold and reflect God’s glory without obstruction	svoboda. MEDIUM: stable, ordinary word, but its specific content (freedom from the old covenant’s condemning, veiling function) must be taught, not assumed.

Chapter 4 — Treasure in Jars of Clay; Inner and Outer Man

Terms	Variants	Contextual theological meaning	Czech rendering & risk
The god of this age ὁ θεὸς τοῦ αἰῶνος τούτου ho theos tou aiōnos toutou the god of this present age	a title applied to Satan as the ruler/blinder of unbelieving minds ”the god of this world/age”	Satan’s blinding activity against the gospel, contrasted sharply with the one true Bůh (Critical, baseline)	bůh tohoto věku (lowercase “b” essential). HIGH risk: capitalization is the only orthographic signal distinguishing the true God (Bůh) from this false, defeated “god” — an even sharper parallel to the baseline’s noted fragility of capitalization for “Pán” vs. “pán.” Requires an explicit note; capitalization error here is doctrinally serious.
Jars of clay ὄστρακινα σκεύη ostrakina skeuē earthenware vessels, pottery	cheap, fragile, unimpressive containers ”jars of clay,” “earthen vessels”	believers/apostles as weak, unimpressive carriers of the surpassingly valuable gospel “treasure” — foundational image for Power in Weakness	hliněné nádoby. LOW-MEDIUM: vivid and concrete, transfers well; needs no lexical correction, only conceptual pairing with the “treasure” it contains.
Image of God εἰκὼν τοῦ θεοῦ eikōn tou theou image, likeness	Christ as the perfect visible expression of God’s glory (4:4) “image of God”	Christ’s unique divine glory, distinct from humanity’s derivative image-bearing (Genesis) — connects to baseline Deity/Sonship of Christ (Critical)	obraz Boží. MEDIUM: stable term but the specific Christological claim (Christ himself, not merely humanity generally, as God’s perfect image) must be made explicit.
Outer/inner man ὁ ἔξω / ὁ ἔσω ἄνθρωπος ho exō / ho esō anthrōpos the outer/inner person	the perishable physical body vs. the renewed inner self ”outer self/inner self,” “outer man/inner man”	bodily decay coexists with ongoing inward spiritual renewal — grounds Suffering and Comfort in Ministry	vnější/vnitřní člověk. MEDIUM: conceptually novel (a body/soul-like distinction not automatically assumed by a secular reader) but linguistically transparent once explained.
Eternal weight of glory αἰώνιον βάρος δόξης aiōnion baros doxēs an eternal weight of glory	present light affliction produces incomparable, eternal glory ”eternal weight of glory,” “eternal glory”	present suffering in ministry is disproportionately outweighed by future glory — reuses baseline glory (sláva)	věčná váha slávy. MEDIUM: the “weight” metaphor (contrasted with light/momentary affliction) needs to be preserved, not flattened to a generic “great glory.”

Chapter 5 (verses 1–10; verses 11–21 treated in Part A above)

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Tent σκῆνος skēnos tent, tabernacle	the mortal body as a temporary dwelling ”tent,” “earthly dwelling”	the present body’s impermanence, awaiting the permanent “building from God”	stan. MEDIUM: “stan” is the completely ordinary Czech word for a camping tent; this can helpfully concretize impermanence but risks a trivializing camping association unless the contrast with the “building” (v.1) is made explicit.
Building from God οἰκοδομή … ἐκ θεοῦ oikodomē ek theou a building, edifice, from God	the future resurrection body, permanent and heavenly ”building from God,” “eternal house”	resurrection hope grounding endurance in present affliction	stavba od Boha / budova od Boha. LOW-MEDIUM: ordinary construction term; pairs naturally with “stan” above to make the temporary/permanent contrast vivid.
Judgment seat of Christ τὸ βῆμα τοῦ Χριστοῦ to bēma tou Christou the judgment platform/tribunal of Christ	a raised judicial bench (used of Roman civic tribunals); here, Christ’s evaluation of believers’ works ”judgment seat of Christ,” “tribunal of Christ”	believers’ works will be evaluated by Christ — a distinct concept from final condemnation, easily confused with it	soudná stolice Kristova. HIGH risk: “soud” (court/judgment) in ordinary Czech carries strong associations with criminal/civil litigation and condemnation; must be actively distinguished from the doctrine of Assurance of Salvation (inherited High-risk doctrine from Romans, Rom. 8:1 “no condemnation”) — this is an evaluative reckoning for believers already secure in Christ, not a re-litigation of salvation.
Faith / sight πίστις / εἶδος pistis / eidos trust / outward appearance, visible form	”we walk by faith, not by sight (outward appearance)" "faith”/“sight”	reuses baseline faith (víra, High); εἶδος (what is visibly evident) is the contrast term	víra (reuse) / to, co je vidět. HIGH (inherited from baseline víra): the object of faith (Christ, unseen realities) must be specified, not left generic.

Chapter 6 — Ministers of God; Separation; Reconciled Living

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Acceptable time / day of salvation καιρῷ δεκτῷ / ἡμέρᾳ σωτηρίας kairō dektō / hēmera sōtērias an acceptable/favorable season; day of salvation	citing Isaiah 49:8; the present gospel age as the decisive moment of opportunity ”acceptable time,” “day of salvation”	urgency of responding now to the gospel; reuses baseline salvation (spasení, Critical)	čas milosti / den spasení (reuse spasení). CRITICAL (inherited): per baseline, “spasení” risks registering as an archaic literary word with no live content; must be paired with narrative explanation of from-what/to-what/by-whom, exactly as required in Romans.
Temple of the living God ναὸς θεοῦ ζῶντος naos theou zōntos sanctuary/inner shrine of the living God	believers corporately as God’s dwelling place, contrasted with idols ”temple of the living God”	the church’s exclusive belonging to the one true God, forbidding entangling partnership with idolatry (6:14–16)	chrám živého Boha. MEDIUM-HIGH: “chrám” can be used in modern secular Czech figuratively and ironically (e.g. “chrám kultury,” “a temple of culture,” of a grand building), which risks diluting the literal, exclusive covenantal claim; needs an explanatory anchor to Old Testament temple background (unfamiliar to most readers, per baseline’s general note on OT literacy).
Unequal yoke ἑτεροζυγέω heterozygeō to be yoked with a different/mismatched animal	agricultural metaphor for an unsuitable binding partnership ”unequally yoked,” “mismatched partnership”	warning against compromising partnership between believers and unbelief/idolatry	nedejte se zapřáhnout do cizího jha / nespřahujte se. MEDIUM-HIGH: the yoke (jho) image is agriculturally rooted and largely unfamiliar to an urban secular Czech readership; the metaphor’s logic (two draft animals forced to pull together) needs brief explanation to land.
Separate ἀφορίσθητε aphoristhēte to be marked off, separated	being set apart from defiling associations ”be separate,” “come out from among them”	corporate holiness of the church — reuses baseline concept of Separation unto God’s Service (Medium, Romans doctrine)	oddělte se. MEDIUM (per baseline pattern): risk is unfamiliarity of the concept rather than a wrong secular default.

Chapter 7 — Godly Grief and Repentance; Titus’s Report

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Godly grief λύπη κατὰ θεόν lypē kata theon grief according to God	sorrow that aligns with, and is produced by, God’s perspective on sin ”godly grief,” “godly sorrow”	grief that leads to genuine repentance and life, contrasted with worldly grief that leads to death (7:10)	zármutek podle Boha / zármutek, který vede k Bohu. MEDIUM: “zármutek” (grief/sorrow) is ordinary and secular; the specific God-oriented, repentance-producing quality needs explicit unpacking, not assumed from the word alone.
Repentance μετάνοια metanoia a change of mind, afterthought	a decisive reorientation of mind and life away from sin, toward God ”repentance,” “change of heart”	genuine, Spirit-produced turning from sin, evidenced by concrete change (7:11)	pokání. HIGH risk — and a genuinely DIFFERENT risk pattern from most terms in this Language Package: unlike the “blank slate” risk documented throughout the baseline, “pokání” carries a live, specific rival association in Czech culture with the institutional Catholic sacrament of penance/confession (still a recognizable minority religious practice in Czech society, and part of the historical Hussite/Reformation-era memory of conflict over this very practice). Readers may default to “a ritual act performed before a priest” rather than Paul’s whole-person, Spirit-wrought reorientation. This must be flagged as the rare case in this curriculum where an actual competing framework exists, not merely an absent one. Human theologian review required.
Zeal σπουδή spoudē haste, earnestness, diligence	eager, diligent effort or concern ”zeal,” “earnestness,” “diligence”	the Corinthians’ eager concern to make things right after Paul’s corrective letter	upřímná snaha / zápal. LOW-MEDIUM: minor risk; ordinary vocabulary, needs only contextual pairing with repentance above.

Chapter 8 — The Grace of Giving; Generosity of the Macedonian Churches

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Grace (in giving) χάρις charis reuses baseline grace	God’s grace as the enabling cause of generous giving, not human willpower ”grace,” “generosity enabled by grace”	God’s grace working through the Macedonian churches to produce extraordinary generosity despite poverty (8:1–2) — headline doctrine Generosity and Grace in Giving	milost (reuse, exact per baseline, High). HIGH (inherited): this is a specific extension of the baseline grace doctrine into the domain of financial giving; must be actively taught that God’s unmerited favor, not human generosity as an achievement, is the root cause — readers must not hear this merely as “he was generous” without the grace-causation.
Generosity/sincerity ἁπλότης haplotēs singleness, simplicity (of motive); by extension, unmixed generosity	sincerity of motive (as in 1:12, 11:3) OR open-handed generosity (as here and 9:11,13) “sincerity,” “generosity,” “liberality”	the same Greek word functions in two related but distinguishable senses across the letter — sincerity of heart (chs. 1, 11) and generosity in giving (chs. 8–9)	prostota (sincerity sense) / štědrost (generosity sense). HIGH risk: translators must actively choose the correct Czech word per context, since a single Czech word cannot carry both senses naturally; using “prostota” (which can sound like “simple-mindedness” in casual Czech) in the giving context would badly undersell the doctrine, while “štědrost” in the sincerity contexts would miss the point entirely. Flag for consistency review across the whole letter.
Fellowship/participation (in giving) κοινωνία τῆς διακονίας koinōnia tēs diakonias partnership/participation in the service	reuses baseline fellowship (společenství, Low) extended specifically to financial partnership in ministry ”participation in the ministry,” “partnership in giving”	the Corinthians’ financial gift as genuine participation in gospel ministry, not a mere donation	společenství (na) službě (reuse společenství). MEDIUM: baseline rates this Low for the general fellowship sense, but the specific financial-partnership extension here needs its own brief explanation so it is not read as merely social camaraderie.
Equality ἰσότης isotēs equality, fairness	a fair balance/equity between those with abundance and those in need ”equality,” “fairness,” “equity”	not redistribution by compulsion, but a Spirit-motivated balancing of resources among churches	rovnost. MEDIUM-HIGH: “rovnost” is a heavily loaded modern Czech socio-political term (used constantly in contemporary equality/rights discourse); readers risk importing a contemporary political framework onto Paul’s specific, voluntary, congregation-to-congregation economic-sharing concept.
Poverty (of Christ) πτωχεία ptōcheia destitution, extreme poverty	Christ’s voluntary self-impoverishment (8:9) enriching believers ”poverty,” “became poor”	the theological ground of Christian generosity: Christ’s incarnational self-emptying, not mere charitable example	chudoba (Kristova). MEDIUM: ordinary word for poverty, but the specific christological content (voluntary self-impoverishment for others’ enrichment) needs to be taught, connecting to baseline’s Incarnation doctrine (High risk).

Chapter 9 — The Cheerful Giver; Sowing and Reaping

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Cheerful giver ἱλαρὸν δότην hilaron dotēn a joyful/cheerful giver	giving marked by genuine gladness, not compulsion or reluctance ”cheerful giver”	God delights in giving that flows from joy, not obligation — climactic statement of the giving doctrine	radostný dárce. LOW-MEDIUM: vivid, transfers naturally; minor risk that “radostný” reads as mere emotional happiness rather than Spirit-produced generosity of heart.
Sow / reap σπείρω / θερίζω speirō / therizō to sow (seed) / to harvest	agricultural metaphor for the principle that generous giving yields corresponding blessing ”sow”/“reap”	giving is not loss but investment with divine, not merely proportional, return	sít / sklízet. LOW: common, well-understood agrarian metaphor even for urban secular readers; minor risk of a “prosperity gospel” misreading (give-to-get) if not paired with the passage’s actual emphasis on God’s provision for further generosity, not personal enrichment.
Sufficiency αὐτάρκεια autarkeia self-sufficiency, having enough	contentment/adequacy provided by God, enabling generosity ”sufficiency,” “all you need”	God supplies “all sufficiency” so that believers may abound in every good work, including giving	dostatek / veškerý dostatek. LOW-MEDIUM: straightforward; ensure it reads as God-given adequacy, not a stoic self-sufficiency (the term’s classical Greek philosophical background, which Paul repurposes theocentrically).

Chapter 10 — Spiritual Warfare; Boasting in the Lord

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Weapons of warfare τὰ ὅπλα τῆς στρατείας ta hopla tēs strateias weapons/arms of military campaign	spiritual, not literal, weapons for spiritual conflict ”weapons of our warfare,” “weapons we fight with”	apostolic ministry involves real conflict against spiritual strongholds, fought with divinely-empowered (not fleshly/rhetorical) means	zbraně našeho boje. LOW-MEDIUM: common metaphor, well understood; ensure “not according to the flesh” (v.4) is rendered so the nature of the weapons (divine power, not manipulation or force) is clear.
Stronghold ὀχύρωμα ochyrōma a fortress, fortification	entrenched patterns of thought/argument opposed to the knowledge of God ”stronghold,” “fortress”	proud reasoning and arguments that resist the gospel, to be “demolished” by gospel truth	pevnost / opevnění. LOW: vivid military image transfers well.
Meekness and gentleness πραΰτης καὶ ἐπιείκεια prautēs kai epieikeia mildness, gentleness / reasonableness, forbearance	Christ’s character, appealed to by Paul against accusations of harshness ”meekness and gentleness”	Christ-like humility undergirding Paul’s authority, not weakness or capitulation	tichost a mírnost/vlídnost. MEDIUM-HIGH: “tichost” (from “tichý,” quiet) risks the same collision the baseline documents for pokoj (peace) — a reader may hear mere quietness/passivity rather than a strong, Christ-like restrained gentleness that coexists with real authority (a key nuance for the Genuine versus False Apostleship doctrine).
Self-commendation συνιστάνω ἑαυτόν synistanō heauton to present/recommend oneself	reuses 5:12 term; the false apostles’ self-promoting behavior, contrasted with commendation “by the Lord” (10:18) “commend oneself,” “self-promotion”	Sincerity and Apostolic Authority: legitimate ministry is validated by the Lord, not self-advertisement	doporučovat se. MEDIUM: needs the specific “self-promotion for advantage” sense, as at 5:12.

Chapter 11 — False Apostles; Paul’s Foolish Boasting

Terms	Variants	Contextual theological meaning	Czech rendering & risk
False apostles ψευδαπόστολοι pseudapostoloi false/lying apostles	deceptive teachers falsely claiming apostolic authority ”false apostles”	headline named doctrine: Genuine versus False Apostleship — teachers who “disguise themselves as apostles of Christ” (11:13) while actually serving distorted aims	falešní apoštolové. MEDIUM: transparent compound, low lexical risk; the doctrinal weight lies in correctly conveying the seriousness of the deception (11:14–15, compared to Satan disguising himself as an angel of light), not the vocabulary itself.
”Super-apostles” οἱ ὑπερλίαν ἀπόστολοι hoi hyperlian apostoloi the “super-exceedingly” apostles	Paul’s ironic/sarcastic label for self-important rival teachers ”super-apostles,” “these super-apostles” (often marked as ironic in translations)	rhetorical irony exposing the rivals’ inflated self-estimation, in contrast to Paul’s willingness to appear a “fool”	ti nadmíru vynikající apoštolové. MEDIUM-HIGH: the ironic/sarcastic tone is easy to flatten in translation; if rendered too neutrally, a reader may take the label as Paul’s sincere praise rather than pointed sarcasm — a translator’s note flagging the irony is recommended.
Craftiness (serpent’s cunning) πανουργία panourgia readiness to do anything; cunning, trickery	deceptive cleverness, as the serpent deceived Eve (11:3) “cunning,” “craftiness,” “trickery”	warning that the Corinthians’ minds could be similarly led astray from sincere devotion to Christ	lstivost. MEDIUM: less common word in everyday Czech; needs to clearly connote deliberate deception, not mere cleverness.
Pure virgin (betrothed) παρθένος ἁγνή parthenos hagnē a pure/chaste virgin	the church’s exclusive, betrothed devotion to Christ as sole bridegroom ”pure virgin,” “chaste bride”	corporate bridal imagery for the church’s undivided loyalty to Christ, threatened by false teaching	čistá panna. MEDIUM-HIGH: the bridal/betrothal metaphor for corporate identity (the church as bride, Christ as bridegroom) is not an assumed cultural category for most secular readers and needs explicit unpacking, distinct from any individual purity-culture reading a modern reader might otherwise supply.
Jealousy (God’s) ζῆλος zēlos zeal, ardor; jealousy	positive covenantal zeal/jealousy for exclusive devotion (11:2) OR negative envy (context-dependent elsewhere) “jealousy,” “zeal”	God’s (and Paul’s, on God’s behalf) jealous zeal for the church’s undivided devotion — a positive covenantal category, not petty envy	žárlivost (Boží) / horlivost. MEDIUM: “žárlivost” in ordinary Czech usually carries a negative, petty-emotion connotation (romantic jealousy); the positive covenantal sense (as in Exodus 20’s “jealous God”) needs active explanation to avoid an unflattering reading of God’s character.
Fool’s speech ἀφροσύνη aphrosynē folly, foolishness	Paul’s rhetorical self-designation as he lists his sufferings and credentials “as a fool" "foolishness,” “folly”	ironic rhetorical strategy; Paul adopts his opponents’ game (boasting) to expose its emptiness while demonstrating true apostolic suffering	bláznovství. MEDIUM: connects to the 5:13 “blázen” (fool) term; consistency of this word family across the letter should be maintained and flagged for review.

Chapter 12 — Visions, the Thorn in the Flesh, Power in Weakness

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Visions and revelations ἀποκαλύψεις καὶ ὀπτασίαι apokalypseis kai optasiai unveilings and visual appearances	supernatural disclosures of divine reality ”visions and revelations”	Paul’s extraordinary spiritual experiences (the “third heaven”), which he refuses to use as a boasting credential	zjevení a vidění. MEDIUM: “zjevení” is a recognizable biblical term (as in “Zjevení Janovo,” the Czech title of Revelation), giving it more cultural traction than most terms in this glossary; still needs framing so it isn’t confused with the Book of Revelation specifically.
Thorn in the flesh σκόλοψ τῇ σαρκί skolops tē sarki a thorn, splinter, or stake in the flesh	a persistent, painful affliction (physical, spiritual, or circumstantial — deliberately left unspecified by Paul) “thorn in the flesh,” “thorn in my flesh”	a chronic, humbling affliction permitted by God specifically to prevent pride and to display grace-empowered weakness — central to Power in Weakness	trn v těle. MEDIUM: this is already a live, well-known idiom in general Czech usage (“trn v oku/těle” for a persistent irritant or problem), which aids recognition but risks the same idiom-flattening the baseline documents for “hřích” — the phrase may register as a generic “ongoing annoyance” cliché rather than Paul’s specific, theologically purposeful affliction; needs anchoring to the following verses (12:8–10).
Messenger of Satan ἄγγελος Σατανᾶ angelos Satana an angel/messenger of Satan	an agent of Satan permitted to torment Paul ”messenger of Satan,” “Satan’s messenger”	the thorn’s ultimate source is adversarial, yet God sovereignly permits and repurposes it for Paul’s good — connects to baseline’s Providence doctrine (Medium)	satanův anděl / posel satanův. MEDIUM-HIGH: “anděl” (angel) carries a strong secular/folk-cultural association in Czech with benign Christmas and greeting-card imagery (cherubic “andílek”); pairing it with “satanův” is intentionally jarring in the Greek but risks reading as simply confusing or oxymoronic to a reader whose only mental category for “angel” is decorative and benevolent — needs a brief clarifying note.
My grace is sufficient ἀρκεῖ σοι ἡ χάρις μου arkei soi hē charis mou my grace suffices/is enough for you	Christ’s direct answer to Paul’s prayer for the thorn’s removal ”my grace is sufficient for you”	reuses baseline grace (milost, High); grace, not removal of hardship, is God’s provision — foundational statement of Power in Weakness	Stačí, že máš mou milost (reuse milost). HIGH risk (doctrinal weight, inherited inherited from baseline grace entry): “stačí” (it is enough) is lexically simple, but as one of the most quoted verses of the letter, any softening (e.g., implying grace merely supplements human effort rather than sufficing entirely) undermines the doctrine; flag for theologian review.
Power made perfect in weakness ἡ δύναμις ἐν ἀσθενεί�ᾳ τελειοῦται hē dynamis en astheneia teleioutai power is completed/perfected in weakness	reuses baseline power of God (moc Boží, Medium-High) family; τελειόω = to bring to completion/maturity ”power is made perfect in weakness,” “power is perfected in weakness”	the headline named doctrine: Power in Weakness — divine power is most fully displayed, not despite, but precisely through human inadequacy	moc se dokonává/naplňuje ve slabosti (reuse moc Boží). HIGH risk: as a headline doctrine of this curriculum, the paradox (power through, not merely despite, weakness) must be preserved with precision; a flattened rendering (“God’s power helps us even when we’re weak”) loses Paul’s sharper claim that weakness is the very venue of power’s display. Human theologian review required.
Signs of a true apostle τὰ σημεῖα τοῦ ἀποστόλου ta sēmeia tou apostolou the signs/marks of the apostle	miraculous and character evidences authenticating genuine apostleship ”signs of a true apostle,” “marks of an apostle”	authenticating evidence for genuine, Genuine versus False Apostleship doctrine, distinguishing Paul from the “super-apostles”	znamení apoštolství. MEDIUM: reuses baseline apostle term family (Low); the compound concept (authenticating signs) needs brief unpacking.

Chapter 13 — Self-Examination, Restoration, the Trinitarian Benediction

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Examine/test yourselves ἑαυτοὺς πειράζετε … δοκιμάζετε heautous peirazete … dokimazete test/try yourselves; approve after testing	self-examination for the presence of genuine faith ”examine yourselves,” “test yourselves”	a call to authentic self-assessment of whether “Christ is in you” — links Sincerity and Apostolic Authority to the whole community, not Paul alone	zkoušejte/zkoumejte sami sebe. MEDIUM-HIGH: “zkouška” is the dominant modern Czech word for a school exam/test; the metaphor of an “exam” can be leveraged usefully (a real pass/fail evaluation) but risks trivializing the doctrine into an academic self-quiz rather than a searching spiritual self-assessment — needs anchoring to “whether Christ is in you.”
Restoration κατάρτισις katartisis mending, equipping, making complete	full restoration to spiritual maturity and right relationship ”restoration,” “being made complete”	Paul’s stated goal for his corrective letter — restoration, not condemnation	napravení / zdokonalení. MEDIUM: conceptually clear once explained; low secular-collision risk.
Fellowship of the Holy Spirit ἡ κοινωνία τοῦ ἁγίου πνεύματος hē koinōnia tou hagiou pneumatos participation/fellowship of the Holy Spirit	the concluding Trinitarian benediction (13:14), pairing grace (Son), love (Father), fellowship (Spirit) “fellowship of the Holy Spirit,” “communion of the Holy Spirit”	reuses baseline fellowship (společenství, Low) and Holy Spirit (Duch svatý, Critical); one of the New Testament’s clearest implicit Trinitarian formulas	společenství Ducha svatého (reuse both baseline terms exactly). CRITICAL (inherited from baseline Duch svatý entry): this benediction must be rendered identically across all documents in this curriculum per the baseline’s cross-document consistency rule; basic Trinitarian framework cannot be assumed and should be briefly noted alongside, per baseline instruction for son_of_god/holy_spirit entries.
Holy kiss ἐν ἁγίῳ φιλήματι en hagiō philēmati with a holy kiss	a customary greeting practice among the early churches ”with a holy kiss”	an expression of genuine, sanctified familial affection within the church, not a doctrinal term per se	svatým políbením. LOW-MEDIUM: not a translation-ambiguity risk but a cultural-practice one; contemporary Czech greeting customs do not include kissing as a standard church greeting, so a brief cultural note (rather than a lexical change) is appropriate.

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Summary of Chapters Introducing No New Load-Bearing Vocabulary

All thirteen chapters of 2 Corinthians introduce at least one load-bearing term requiring analysis, as documented above. No chapter is without new theological vocabulary; each chapter section above is therefore substantive rather than a placeholder. Terms repeated across chapters (e.g., καύχημα/boasting in chs. 5, 10, 11; χάρις/grace in chs. 1, 8, 9, 12; ἁπλότης in chs. 1, 8, 9, 11) are cross-referenced rather than re-analyzed in full at each occurrence, per standard glossary practice, and are consolidated in analysis/08_core_glossary.md.

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This document extends, and does not contradict, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) for Czech. All terms shared with Romans reuse the baseline rendering exactly, as required.