Semantic Analysis — 2 Peter (Whole Book) | English → Czech

Curriculum: 2 Peter 1–3 Core passage: 2 Peter 1:16–21 Doctrines in scope: The Reliability and Inspiration of Scripture; Growing in Christian Virtue; False Teachers and Their Judgment; The Certainty of Christ’s Return; The Day of the Lord and Final Judgment; Patience of God’s Timing; Divine Nature and Escaping Corruption

Methodology note: This analysis follows the baseline Romans Language Package for Czech. Every term already recorded in translation_memory.json (víra, milost, spravedlnost, Bůh, Ježíš, Pán, sláva, prorok, proroctví, povolání, vyvolení, svatý, pokoj, apoštol, království Boží, Duch svatý, moc Boží, apoštol, atd.) is reused exactly as recorded; this document does not re-argue those entries but notes where 2 Peter activates them in a new context. All new terms for the 2 Peter curriculum are analyzed fully here and risk-tiered using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json. Per the baseline’s central finding for Czech, the dominant risk for most new terms is not a rival theological framework but either (a) blank-slate unfamiliarity, or (b) collision with an ordinary secular Czech meaning (a form, a courtroom, a calendar day, a market stall) that will be the reader’s only association. Both risk types are flagged explicitly below; a few terms in 2 Peter are unusual for this Language Package in that they intersect a live secular/cultural framework (Czech national history, New Age spirituality, post-1989 political vocabulary) rather than a blank slate — these are flagged as distinct from the general baseline pattern.

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

2 Peter 1:16

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

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
μῦθος (mythos) mythos a story, tale, fable	invented narrative, legend, fable, (later) falsehood dressed as truth myth, fable, tale	Peter explicitly denies that the apostolic testimony to Christ’s glory is an invented religious tale — a direct claim to historical eyewitness fact.	báje (bájky). Risk: Medium. Modern Czech also has the loanword “mýtus,” used casually for any popular misconception (“to je jen mýtus” = “that’s just a myth”); using “mýtus” risks trivializing Peter’s point into a pop-culture fact-check register. “Báje” preserves the register of ancient invented religious/legendary narrative and avoids this drift.
δύναμις (dynamis) dynamis power, might, capability	inherent power; miraculous power; the power of an office or event power, might	The (miraculous, revealed) power of Christ displayed at the Transfiguration, anticipating his power at the Parousia.	moc. Reuses baseline power_of_god = “moc Boží.” Risk: Medium (as baseline).
παρουσία (parousia) parousia presence, arrival, coming	ordinary arrival of a person; technical NT term for Christ’s future visible, bodily return in glory coming, arrival, advent, presence	The technical term anchoring “The Certainty of Christ’s Return” — Peter grounds the future Parousia in the past Transfiguration as a preview/guarantee.	příchod. Risk: Critical. There is no competing secular Czech meaning to correct (unlike “Pán” or “povolání”), but the term’s entire doctrinal weight — a specific, bodily, visible, glorious return of Christ, not a vague spiritual “presence” — must be built from scratch for a reader with no eschatological category at all. Must be taught consistently every occurrence (1:16; 3:4; 3:12), never softened to “his presence with us now.”
Κύριος (Kyriou) Kyriou Lord, Master	(see baseline lord entry) Lord	Confessional title for Jesus applied jointly with “Christ.”	Pán. Reuses baseline Critical term exactly; see baseline forbidden-substitution rule (never let it flatten to the everyday “pane”).
ἐπόπται (epoptai) epoptai eyewitnesses, observers	one who has personally seen and can testify; a term with legal/testimonial force in Greek usage eyewitnesses, spectators	Peter grounds apostolic authority in direct, personal, verifiable sight of the Transfiguration — not secondhand report or invented tale.	očití svědkové. Risk: Low-Medium. Legal/testimonial Czech vocabulary (“svědek” = witness, used in courts) actually helps here by conveying verifiable, first-hand testimony — a rare case in this Language Package where an everyday legal register supports rather than undermines the theological point.
μεγαλειότης (megaleiotēs) megaleiotēs greatness, majesty, magnificence	splendor, grandeur, majestic greatness (used of rulers and of God) majesty	The visible splendor of Christ’s divine glory disclosed at the Transfiguration.	velebnost. Risk: Medium. Somewhat formal/literary register in contemporary Czech; needs pairing with concrete narrative content (what was seen) rather than left as an abstract noun.

2 Peter 1:17

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

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
τιμή (timē) timē honor, value, price	esteem, honor bestowed; monetary value/price honor, worth	Honor conferred on Christ by the Father at the Transfiguration.	čest. Risk: Low. Straightforward.
δόξα (doxa) doxa glory, radiance, honor	God’s radiant honor and presence; also ordinary fame/renown glory	Christ’s divine glory disclosed and confirmed by the Father.	sláva. Reuses baseline glory exactly; see baseline warning against the ordinary secular “worldly fame” sense.
φωνή (phōnē) phōnē voice, sound	a voice, utterance; sometimes a divine oracle voice	The Father’s direct, audible speech-act — a datable, locatable historical event, not a symbolic vision.	hlas. Risk: Low.
μεγαλοπρεπὴς δόξα (megaloprepēs doxa) megaloprepēs doxa magnificent/fitting-greatness glory	a periphrasis for God the Father himself, avoiding direct divine-name usage the Majestic Glory, the Excellent Glory	A reverent circumlocution for God the Father as the source of the heavenly voice.	velkolepá sláva. Risk: Medium. Needs a brief gloss explaining this phrase functions as a reverent name for God the Father himself, not merely a description of an atmosphere or light effect.
Υἱός μου ὁ ἀγαπητός (Huios mou ho agapētos) Huios mou ho agapētos my Son, the beloved	filial term combined with a term of endearment/uniqueness my beloved Son, my Son whom I love	The Father’s direct verbal declaration of Christ’s unique divine Sonship — directly relevant to the baseline’s sonship_of_christ doctrine (Critical).	můj milovaný Syn. Risk: Critical. Follows baseline convention for son_of_god (Syn Boží): this is the eternal, unique Sonship, not the adoptive “children of God” sense applied to believers elsewhere (cf. baseline’s warning re: Romans 8). Basic Trinitarian categories cannot be assumed and need brief accompanying explanation, per baseline rule.
εὐδόκησα (eudokēsa) eudokēsa I was well pleased, I took delight	to be pleased with, to approve, to delight in I am well pleased, in whom I delight	Divine approval and delight in the Son, not mere neutral acceptance.	v němž se mi zalíbilo / mám v něm potěšení. Risk: Medium. Standard Czech Bible-tradition phrasing (echoing Matt 3:17); needs to be distinguished from generic approval (“líbit se” = to like/find pleasing in casual Czech usage, e.g. of a film or purchase) — the theological register must not collapse into consumer-preference language.

2 Peter 1:18

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

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
φωνὴν ἠνέχθη (phōnēn ēnechthē) phōnēn ēnechthē the voice was carried/borne	passive of φέρω, “was brought/carried” — same verb root reused deliberately in v. 21 for how prophecy “was carried along” by the Spirit the voice was borne, came	Peter links the auditory experience at the Transfiguration to the same divine “carrying” verb he will use of Scripture’s origin in v. 21 — a deliberate rhetorical bridge the Czech translation should preserve.	hlas se ozval/byl přinesen. Risk: Medium. Where possible, render with the same verb family used in v. 21 (“unášet/přinášet”) to preserve Peter’s intentional verbal echo linking eyewitness testimony and scriptural inspiration.
ὄρος ἅγιον (oros hagion) oros hagion holy mountain	a mountain set apart by a divine manifestation (echoing Sinai/Zion associations) holy mountain	The Mount of Transfiguration, sanctified by Christ’s revealed glory.	svatá hora. Reuses baseline holy (svatý). Risk: Medium, driven less by the term itself than by unfamiliarity with the Transfiguration narrative background (Matt 17; Mark 9; Luke 9), which cannot be assumed as prior knowledge.

2 Peter 1:19

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

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
προφητικὸς λόγος (prophētikos logos) prophētikos logos prophetic word	the collected Old Testament prophetic witness (and by extension, all inspired Scripture) the prophetic word, the word of the prophets	Ties directly to the “Reliability and Inspiration of Scripture” doctrine: the OT prophetic witness to Christ.	prorocké slovo. Built on baseline prophet/prophecy (prorok/proroctví). Risk: High, since the whole argument of vv. 19–21 (Scripture’s origin and authority) is unfamiliar territory requiring foundational teaching, not just correct vocabulary.
βεβαιότερον (bebaioteron) bebaioteron more sure/firm, more confirmed	comparative of “firm, reliable, guaranteed” more fully confirmed, more sure, more certain	Peter’s remarkable claim: the written prophetic word is an even more reliable ground of confidence than his own eyewitness experience of the Transfiguration. This comparison must not be inverted or softened.	spolehlivější / pevnější. Risk: High. A mistranslation that makes Scripture sound merely “as reliable as” or “confirmed by” the vision (rather than more reliable than even direct eyewitness experience) would blunt Peter’s central point in the core passage and directly undercuts the “Reliability and Inspiration of Scripture” doctrine.
λύχνος (lychnos) lychnos lamp, portable light	a household oil lamp lamp, light	Scripture as a guiding light amid present darkness, until final, full illumination.	svítilna. Risk: Low. Standard, concrete image; needs no correction, though the metaphor’s point (partial-but-sufficient guidance now) benefits from brief unpacking.
αὐχμηρῷ τόπῳ (auchmērō topō) auchmērō topō dry, squalid, dark place	a place of gloom, murkiness, or moral darkness dark place, murky place	The present age, prior to Christ’s return, characterized by moral and spiritual darkness.	temné místo. Risk: Low-Medium.
φωσφόρος (phōsphoros) phōsphoros light-bearer, day-star	a term for the morning star (Venus) morning star, day star	A messianic image of the dawning of Christ’s full, unveiled presence at his return.	denice. Risk: Medium. Established Czech astronomical/poetic term for Venus as morning star; needs a note connecting it to messianic imagery (cf. Num 24:17; Rev 22:16) rather than being read as a purely astronomical aside.
ἀνατέλλῃ (anatellē) anatellē to rise, to dawn	of sun, stars, or plants springing up rises, dawns	The dawning of full eschatological clarity at Christ’s return, corresponding to the Parousia doctrine.	vzejde. Risk: Low.
καρδίαις (kardiais) kardiais hearts	the seat of thought, will, and emotion in Hebraic anthropology hearts	The inward, personal reception of hope grounded in Scripture and the certainty of Christ’s return.	srdce. Risk: Low. Well-established biblical-anthropological usage, stable in Czech.

2 Peter 1:20

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

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
προφητεία γραφῆς (prophēteia graphēs) prophēteia graphēs prophecy of Scripture	a specific written prophetic text within the sacred writings prophecy of Scripture, scriptural prophecy	Introduces the doctrine of Scripture’s divine origin, central to this curriculum’s anchor doctrine.	proroctví Písma. Risk: High. See γραφή below.
γραφή (graphē) graphē writing, that which is written	a document, letter, or specifically the sacred Scriptures Scripture, writing	The technical NT term for the authoritative, sacred, written Word — foundational to “The Reliability and Inspiration of Scripture.”	Písmo. Risk: High (elevated from the baseline’s general Medium rating for inspiration_of_scripture, since this passage is the curriculum’s core proof text). Lowercase “písmo” is the completely ordinary Czech word for “handwriting” or a computer “font” (e.g. “psací písmo,” “Times New Roman písmo”). Capitalization is the only orthographic signal distinguishing the sacred-Scripture sense — the same fragile-signal risk the baseline documents for “Pán.” Must be actively taught, never assumed self-evident from the capital letter alone.
ἴδιος (idios) idios one’s own, private	belonging to oneself; personal, individual one’s own, private	The prophetic word did not originate from any individual prophet’s private understanding or initiative — it is not self-generated interpretation.	vlastní. Risk: Medium, chiefly because English “interpretation” invites a misreading as “readers must not privately interpret Scripture” rather than Peter’s actual point, “prophecy did not originate in the prophet’s own private understanding” (clarified by v. 21). Translator note required to prevent this common exegetical confusion from being baked into the Czech phrasing.
ἐπίλυσις (epilysis) epilysis release, solution, explanation	the “loosing” or resolving of a difficulty; explanation, interpretation interpretation, origination, explanation	Best read in context as denoting the origin/source of prophecy, not merely its later interpretation by readers — reinforced by v. 21’s explicit denial that prophecy arose from human will.	výklad (with a required clarifying gloss: “nevzniklo z vlastního výkladu proroka” = “did not arise from the prophet’s own interpretation/understanding,” not “readers may not interpret Scripture privately”). Risk: High. A frequently mistranslated/misapplied clause; the Czech rendering must avoid implying a ban on personal Bible reading while still preserving Peter’s actual claim about the divine (not human) origin of prophecy.

2 Peter 1:21

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

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
θελήματι ἀνθρώπου (thelēmati anthrōpou) thelēmati anthrōpou by the will of man	human intention, purpose, or initiative the will of man, human will	Explicitly denies human initiative as the source of Scripture — the negative half of the doctrine of inspiration.	z vůle člověka. Risk: Medium. Straightforward vocabulary; the doctrinal weight rests on the full-sentence contrast with the Spirit’s agency, not the individual words.
ἠνέχθη προφητεία (ēnechthē prophēteia) ēnechthē prophēteia prophecy was borne/brought	passive of φέρω, “to carry, bring, bear along” prophecy came, was produced, was brought	Prophecy’s origin is traced to a divine “carrying,” deliberately echoing the same verb used in v. 18 of the heavenly voice — reinforcing that Scripture’s origin is as historically real and divinely sourced as the Transfiguration voice itself.	proroctví bylo… předneseno/dáno. Risk: Medium-High; ideally rendered to echo the same verb family used for v. 18’s “byl přinesen,” preserving Peter’s intentional verbal parallel between eyewitness event and inspired text.
ἅγιοι ἄνθρωποι (hagioi anthrōpoi) hagioi anthrōpoi holy men	human beings set apart for God’s purposes holy men (of God)	Human authors, truly human and personally engaged, yet set apart and used by God — guards against both a “mere human book” reading and a “mechanical dictation” reading.	svatí lidé. Reuses baseline holy (svatý). Risk: Medium, since “svatý” retains more residual Czech cultural traction than most terms (name-day calendar), but the corporate, non-canonized sense (any Spirit-moved human author, not a canonized elite) must still be taught, per baseline’s sainthood doctrine notes.
ὑπὸ Πνεύματος Ἁγίου φερόμενοι (hypo Pneumatos Hagiou pheromenoi) hypo Pneumatos Hagiou pheromenoi being carried/borne along by the Holy Spirit	to be moved, carried, or driven (as a ship driven by wind) carried along by, moved by, borne by the Holy Spirit	The Holy Spirit’s active, sovereign, but non-coercive agency in the production of Scripture — the positive, constructive half of the inspiration doctrine, and the anchor verse for this entire curriculum’s core doctrine.	unášeni Duchem svatým (alt. “puzeni Duchem svatým”). Reuses baseline holy_spirit (Duch svatý) exactly. Risk: Critical. This verb (a nautical image of a ship driven by wind) must convey personal, purposive, sovereign divine agency working through — not replacing — the personalities of human authors. Must never be rendered in a way suggesting either (a) mere human literary authorship with no divine agency, or (b) mechanical dictation erasing the human authors’ voice and personality. Requires an explanatory gloss on first use, per baseline’s Critical-term scaffolding rule.

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

Chapter 1 (remaining load-bearing terms outside 1:16–21, i.e. 1:1–15)

2 Peter 1:16–21 has been treated in full above. The remainder of chapter 1 (the salutation, the call to virtue, and the reminder of apostolic urgency) introduces the following additional load-bearing terms.

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
δοῦλος (doulos) doulos (1:1) slave, bondservant	one owned by and totally obligated to a master; sometimes softened to “servant” servant, slave, bondservant	Peter’s self-identification as Christ’s owned possession, prior to his identification as an apostle — a claim of total belonging, not mere employment.	služebník (rejected: “otrok,” though more literal, risks sounding needlessly harsh/archaic in a formal opening greeting and is not the register of the Czech Ecumenical Translation tradition). Risk: Medium. The softer “služebník” slightly under-translates the force of total ownership implied by doulos; a brief note on first use should recover this force.
σωτήρ (sōtēr) sōtēr (1:1, 1:11) savior, deliverer, rescuer	one who rescues, delivers, or preserves from danger or death Savior	Christ as the one who rescues from the judgment/destruction described later in the letter — directly tied to baseline’s Critical salvation doctrine.	Spasitel. Risk: High, following the same logic as baseline’s salvation (spasení): “Spasitel” is a stable, recognized Bible-tradition word, but for a secular reader it risks being a bare archaic label without the narrative content (rescued from what, to what, by whom) the baseline requires for “spasení.” Must always be accompanied by that same narrative unpacking.
ἰσότιμον πίστιν (isotimon pistin) isotimon pistin (1:1) equally precious/valuable faith	of the same value, worth, or standing a faith of equal standing, like precious faith	All believers, regardless of background, share a faith of identical worth and standing before God — an early instance of the “no distinction” universality theme also present in Romans.	stejně vzácná víra. Builds on baseline faith (víra). Risk: Medium.
ἐπίγνωσις (epignōsis) epignōsis (1:2, 1:3, 1:8) full/precise/personal knowledge	thorough, experiential knowledge, distinguished by many interpreters from mere γνῶσις as more intensive/personal (full) knowledge	Personal, relational, growing knowledge of God and Christ — not abstract information.	poznání. Risk: Medium. “Poznání” is the completely ordinary Czech word for knowledge/awareness in any secular domain (getting to know a city, a fact, a person); the relational, transformative sense specific to knowing God must be actively built up, not assumed.
θεία δύναμις (theia dynamis) theia dynamis (1:3) divine power	God’s specific, active power divine power	God’s power as the source of “all things necessary for life and godliness” — foundational to the “Divine Nature” doctrine.	Boží moc. Builds on baseline power_of_god. Risk: Medium.
εὐσέβεια (eusebeia) eusebeia (1:3, 1:6, 1:7) godliness, piety, reverence	practical devotion to God expressed in conduct, not mere ritual observance godliness, piety, devotion	Practical, lived devotion to God — core to “Growing in Christian Virtue.”	zbožnost. Risk: High. “Zbožnost” is a genuine Bible-tradition term but sounds distinctly old-fashioned/pietistic in ordinary contemporary Czech, evoking a bygone devout grandmother-generation religiosity rather than a vigorous, active, present-day virtue; needs active reframing as practical, everyday devotion, not archaic piety.
ἐπαγγέλματα (epaggelmata) epaggelmata (1:4) promises	pledges, guarantees (great and precious) promises	God’s specific pledges regarding participation in the divine nature and escape from corruption.	zaslíbení. Risk: Low-Medium. Standard Bible-tradition term for divine promise, distinct from ordinary “slib” (an everyday promise), which helps preserve theological weight.
θείας φύσεως κοινωνοί (theias physeōs koinōnoi) theias physeōs koinōnoi (1:4) partakers/sharers of the divine nature	to become participants in, share in, have fellowship in something partakers of the divine nature, sharers in God’s own nature	Believers are given, by grace, a real share in God’s moral/relational nature (holiness, incorruption, love) through union with Christ — NOT becoming divine beings themselves or losing human/creaturely identity. Central to the “Divine Nature and Escaping Corruption” doctrine.	podílníci na božské přirozenosti (or “účastníci božské přirozenosti”). Risk: Critical — and structurally unusual for this Language Package. Unlike most terms in the baseline pattern (blank-slate unfamiliarity), this phrase risks colliding with a genuinely live contemporary Czech spiritual framework: New Age and self-help spirituality (yoga culture, meditation retreats, “vyšší já”/“higher self” language, pantheistic self-divinization ideas), which has real cultural presence in the Czech Republic despite low church attendance. Must be actively guarded against a “divine spark within you” or self-actualization reading; the Czech rendering and any accompanying teaching must anchor this firmly in covenantal participation through Christ, not innate human divinity.
φθορά (phthora) phthora (1:4) decay, corruption, ruin	moral corruption; physical decay/perishing corruption, decay	The moral ruin that pervades the fallen world through disordered desire — believers escape it through the divine promises.	zkáza. Risk: Medium-High, tied directly to the Critical-risk “Divine Nature” doctrine above; needs explicit unpacking as moral corruption/ruin, not merely physical decay or spoilage (a “zkažené jídlo,” spoiled food, is the most common everyday use of a related word family).
ἐπιθυμία (epithymia) epithymia (1:4; also 2:10, 2:18; 3:3) strong desire, lust, craving	can be neutral (“desire”) or, dominantly in NT moral vocabulary, disordered/sinful desire lust, evil desire, passion, craving	Disordered desire as the corrupting force in the world from which believers, by grace, escape.	žádostivost. Risk: High. Established Bible-tradition abstract noun, chosen specifically to avoid colliding with modern Czech “žádost,” the completely ordinary bureaucratic word for a formal application/request (a job application, a permit request) — translators must never render this concept with bare “žádost,” which would flatten sinful craving into paperwork. “Žádostivost” avoids the collision but is correspondingly less familiar and needs a plain-language gloss on first use.
ἀρετή (aretē) aretē (1:5) excellence, virtue, moral goodness	moral excellence, especially in Greco-Roman ethical usage virtue, moral excellence, goodness	The first quality to be actively added to faith in the virtue chain of 1:5–7 — core to “Growing in Christian Virtue.”	ctnost. Risk: High. Recognizable but distinctly literary/philosophical register in contemporary Czech (echoes classical/Aristotelian ethics-textbook vocabulary); risks sounding like a school moral-philosophy term rather than a living, Spirit-empowered Christian quality. Needs concrete, relational framing rather than abstract moralism.
γνῶσις (gnōsis) gnōsis (1:5, 1:6) knowledge	general knowledge; in this list, discernment/insight for holy living knowledge	Discernment for godly living, built on and following virtue in the chain of 1:5–7.	poznání. Same rendering and same risk profile as ἐπίγνωσις above (Medium); the two Greek terms are here rendered identically in Czech, a deliberate simplification the translator must track consistently across documents.
ἐγκράτεια (egkrateia) egkrateia (1:6) self-control, self-mastery	restraint over one’s own impulses and desires self-control	Mastery over disordered desire, in contrast to the false teachers’ unrestraint (chapter 2).	sebeovládání (rejected as overly literary/dated: “zdrženlivost”). Risk: Medium. Contemporary, accessible Czech term consistent with the system’s preference for ČEP’s readable register.
ὑπομονή (hypomonē) hypomonē (1:6) patient endurance, perseverance	steadfast endurance under difficulty or delay endurance, perseverance, patience	Human perseverance in the faith — must be kept terminologically distinct in Czech from God’s μακροθυμία (“patience,” ch. 3), a different concept the letter also calls “patience” in English translations.	vytrvalost. Risk: Medium. Deliberately distinguished from “trpělivost,” reserved below for God’s μακροθυμία, so that the human-endurance virtue and the divine-forbearance doctrine (Patience of God’s Timing) are not collapsed into a single Czech word.
φιλαδελφία (philadelphia) philadelphia (1:7) brotherly love	affection and loyalty among siblings, extended to the Christian community brotherly kindness, brotherly affection	Familial love within the believing community, distinct from and preparatory to ἀγάπη.	bratrská láska. Risk: Low.
ἀγάπη (agapē) agapē (1:7) love	self-giving, willed love, distinguished in NT usage from erotic or merely affectionate love love, charity	The culminating virtue in the chain of 1:5–7 — self-giving love modeled on God’s own love. Not present as a standalone entry in the baseline Romans package and required here for the first time.	láska. Risk: High (new baseline-level entry). “Láska” is the single all-purpose Czech word for every kind of love — romantic, familial, love of a hobby or place — with zero inherent distinction for the specific, willed, self-giving divine love the NT intends; the object and quality of this love must be specified from context every time, exactly as the baseline requires for “víra” (faith).
κλῆσις καὶ ἐκλογή (klēsis kai eklogē) klēsis kai eklogē (1:10) calling and election	(see baseline calling/election entries) calling and election	”Confirm your calling and election” — an exhortation to make one’s calling sure through the virtues just listed.	povolání a vyvolení. Reuses baseline Critical/High terms exactly; see baseline forbidden-substitution rules (never let “povolání” register as one’s job/profession, nor “vyvolení” as a competitive selection).
αἰώνιος βασιλεία (aiōnios basileia) aiōnios basileia (1:11) eternal kingdom	the everlasting reign/domain of Christ eternal kingdom	The believer’s promised entrance into Christ’s everlasting kingdom, reusing baseline kingdom_of_god.	věčné království. Builds on baseline kingdom_of_god (království Boží). Risk: Medium, per baseline’s fairy-tale-kingdom caution, since “království” is common in Czech children’s literature and fantasy fiction.
σκήνωμα (skēnōma) skēnōma (1:13) tent, tabernacle, temporary dwelling	a tent; metaphorically, the body as a temporary dwelling for the soul body, tent, tabernacle	Peter’s body described as a temporary “tent” soon to be laid aside — a metaphor requiring explanation.	tělesný stánek. Risk: Medium. “Stánek” alone is the everyday Czech word for a market stall or newsstand (“novinový stánek”); the qualifier “tělesný” (bodily) is necessary to prevent an incongruous commercial association, and the tent-as-temporary-dwelling metaphor itself needs unpacking for a reader without the Israelite-tabernacle background.
ἔξοδος (exodos) exodos (1:15) departure, exit, way out	a going-out; used of Israel’s Exodus from Egypt and, here, euphemistically of death departure, decease	Peter’s coming death, described with a term that deliberately echoes the Exodus narrative (a way out into something greater).	odchod. Risk: Low-Medium. The Exodus echo is a rich allusion likely lost on a secular reader without a note pointing to the underlying wordplay; the word itself is unproblematic.

Chapter 2

Chapter 2 introduces the letter’s most extensive new vocabulary, centered on the doctrine “False Teachers and Their Judgment.”

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ψευδοπροφῆται (pseudoprophētai) pseudoprophētai (2:1) false prophets	those who falsely claim to speak for God false prophets	The OT precedent for the false teachers now arising in the church.	falešní proroci. Builds on baseline prophet (prorok). Risk: Medium.
ψευδοδιδάσκαλοι (pseudodidaskaloi) pseudodidaskaloi (2:1) false teachers	those who teach doctrine contrary to the apostolic gospel while claiming Christian authority false teachers	The letter’s central antagonists and the anchor term for the “False Teachers and Their Judgment” doctrine.	falešní učitelé. Risk: High. “Učitel” in ordinary Czech overwhelmingly evokes an ordinary school teacher (a profession, not a spiritual-authority role); the doctrinal weight — a teacher who claims Christian authority while corrupting the gospel — must be actively taught, not assumed to be conveyed by the word alone.
αἱρέσεις ἀπωλείας (haireseis apōleias) haireseis apōleias (2:1) destructive factions/heresies	a chosen course, party, or sect; in later usage, “heresy” destructive heresies, destructive opinions	Doctrinally deviant teachings that lead their adherents to ruin.	škodlivé nauky (rejected: “kacířství”). Risk: High, and distinctively Czech-specific: “kacířství” (heresy) carries strong historical-national baggage in Czech memory — most prominently Jan Hus, tried and burned for “heresy” and now widely regarded as a national hero and reformer rather than a villain. Using “kacířství” risks activating this specific historical-national association (heresy trials as unjust persecution of a national hero) rather than Peter’s sense of destructive doctrinal error. “Škodlivé nauky” avoids this collision.
τὸν ἀγοράσαντα αὐτοὺς δεσπότην (ton agorasanta autous despotēn) ton agorasanta autous despotēn (2:1) the Master/Sovereign who bought them	δεσπότης = absolute master/sovereign (distinct from κύριος); ἀγοράζω = to buy, purchase in a marketplace the Master who bought them, the Sovereign Lord who purchased them	Christ’s ownership of believers through the price of redemption, denied by the false teachers’ conduct.	Panovník, který je vykoupil. δεσπότης rendered Panovník (distinct from Pán) — Risk: Medium; ἀγοράζω rendered vykoupil — Risk: Medium-High, since redemption/purchase imagery (Christ’s death as a “buying back”) is not addressed elsewhere in this glossary and needs its own brief unpacking.
κρίσις / κρίμα (krisis / krima) krisis / krima (2:3, 2:4, 2:9; cf. 3:7) judgment, verdict	a legal decision, sentence, or verdict; also the ordinary word for a court case judgment, condemnation	God’s certain, coming judgment on false teachers and the ungodly, central to both “False Teachers and Their Judgment” and “The Day of the Lord and Final Judgment.”	soud. Risk: High, following the same pattern the baseline documents for “milost” and “ospravedlnění”: “soud” is the completely ordinary Czech word for a courtroom or legal trial (a divorce case, a criminal trial), and this everyday sense will be the reader’s only default association; the divine, eschatological, final nature of God’s “soud” must be actively taught, not assumed.
κόλασις (kolasis) kolasis (2:9, implied 2:4 with related vocabulary) punishment, chastisement	corrective or retributive penalty punishment	The certain punishment reserved for the unrighteous until the day of judgment.	trest. Risk: Medium.
Τάρταρος (root of ταρταρώσας) tartarōsas (2:4) to cast into Tartarus	Tartarus: in Greek mythology, the deepest abyss of punishment beneath Hades cast into hell, cast into Tartarus	Peter borrows a term from Greek mythology to describe the confinement of the fallen angels — the only NT occurrence of this term.	uvrhl do propasti temnoty (avoid direct transliteration “Tartaros”). Risk: Medium, for an unusual reason: a transliterated “Tartaros/Tartar” risks an unintended phonetic collision in Czech with “Tataři” (the Tatars), a historically significant ethnic/military group associated with medieval invasions of Central Europe — a distracting and wholly unintended association. Rendering descriptively (“propast temnoty,” pit/abyss of darkness) avoids this collision entirely.
κατακλυσμός (kataklysmos) kataklysmos (2:5) flood, deluge	the great Flood of Genesis flood, deluge	God’s historical judgment on the ancient world through the Flood, offered as proof of certain future judgment.	potopa. Risk: Low. The Noah narrative retains reasonably wide general cultural recognition even among secular Czechs (childhood exposure to the story as cultural literacy), unlike most biblical narratives in this Language Package.
Σόδομα καὶ Γόμορρα (Sodoma kai Gomorra) Sodoma kai Gomorra (2:6) Sodom and Gomorrah	the destroyed cities of Genesis 19 Sodom and Gomorrah	A second historical proof of certain divine judgment on ungodliness.	Sodoma a Gomora. Risk: Medium. Contemporary colloquial Czech uses the idiom “je tam sodoma gomora” to mean simply “it’s total chaos/a mess” (of a messy room, a disorderly event) — a further instance of the baseline’s general pattern of biblical vocabulary surviving only as a flattened secular idiom. The specific moral-judgment content of the narrative must be actively retaught against this idiomatic flattening.
ἀσέλγεια (aselgeia) aselgeia (2:2, 2:7, 2:18) sensuality, debauchery	unrestrained, shameless indulgence, especially sexual sensuality, licentiousness, debauchery	The immoral lifestyle promoted and modeled by the false teachers.	bezuzdnost. Risk: Medium.
Βαλαάμ (Balaam) Balaam (2:15) Balaam	the OT prophet-for-hire of Numbers 22–24 Balaam	A third historical type of a teacher who corrupted his gift for profit — a direct parallel to the false teachers.	Balaám. Risk: Low (proper name), though the underlying narrative requires brief OT background explanation.
πηγαὶ ἄνυδροι (pēgai anydroi) pēgai anydroi (2:17) waterless springs	springs that promise water but yield none waterless springs, dried-up wells	An image of the false teachers’ empty promises — appearing to offer life-giving truth while delivering nothing.	vyschlé prameny. Risk: Low-Medium; metaphor needs brief unpacking for full force.
ζόφος (zophos) zophos (2:4, 2:17) gloom, deep darkness	the darkness of the netherworld/place of punishment (black) darkness, gloom	The darkness of final judgment reserved for false teachers.	temnota. Risk: Medium.
ὑπέρογκα ματαιότητος (huperogka mataiotētos) huperogka mataiotētos (2:18) high-sounding, empty words	bombastic, swelling rhetoric that is ultimately empty/vain loud boasts of folly, bombastic nonsense, empty, boastful words	The false teachers’ rhetoric: impressive-sounding but ultimately empty of substance.	nadutá, prázdná slova (marnost). Risk: Medium. “Marnost” (vanity/emptiness) has some residual cultural recognition through the well-known Czech Bible-tradition phrase “marnost nad marnost” (Ecclesiastes’ “vanity of vanities”), a rare case of a term with genuine — if faint — cultural traction even for secular readers.
ἐλευθερία (eleutheria) eleutheria (2:19) freedom, liberty	freedom from constraint, whether political, social, or moral freedom, liberty	The false teachers promise moral “freedom” (license to sin) while themselves being enslaved to corruption — a direct irony Peter exposes.	svoboda. Risk: High, and distinctively Czech-historical: “svoboda” is one of the most emotionally and politically resonant words in contemporary Czech vocabulary, tied specifically to the 1989 Velvet Revolution and liberation from communist totalitarian rule. A secular Czech reader’s primary, deeply positive association with “svoboda” will be political/civic liberty, not moral license — this must be actively distinguished from Peter’s critique, which concerns a false promise of freedom from moral constraint that is actually enslavement to corruption, not political liberty at all.
δοῦλοι τῆς φθορᾶς (douloi tēs phthoras) douloi tēs phthoras (2:19) slaves of corruption	(see δοῦλος, φθορά above) slaves of corruption	The false teachers’ actual condition, the opposite of the freedom they promise.	otroci zkázy. Risk: Medium, reusing φθορά (zkáza) from ch. 1 above; note the deliberate reuse of “otrok” here (rather than the softer “služebník” used for Peter’s self-designation in 1:1) since total, degrading bondage is precisely Peter’s point.
κύων … ἐξέραμα / ὗς … βόρβορος (kyōn… exerama / hys… borboros) kyōn exerama / hys borboros (2:22) dog to its own vomit / sow to the mire	proverbial images (cf. Proverbs 26:11) a dog returning to its vomit, a sow returning to the mud	The tragic pattern of apostates returning to their former corruption after having known “the way of righteousness.”	pes vrací se k vlastnímu zvratku / umytá svině se znovu válí v kalu. Risk: Low-Medium. Vivid, self-explanatory proverbial imagery; low translation risk once the Proverbs allusion is noted.

Chapter 3

Chapter 3 introduces the vocabulary anchoring “The Certainty of Christ’s Return,” “The Day of the Lord and Final Judgment,” and “Patience of God’s Timing,” and closes with terms relevant to “The Reliability and Inspiration of Scripture” and “Growing in Christian Virtue.”

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐμπαῖκται (empaiktai) empaiktai (3:3) scoffers, mockers	those who deride or ridicule, especially with contempt for something serious scoffers, mockers	Those who will deride the promise of Christ’s return in the last days — direct challenge to the certainty of the Parousia.	posměvači. Risk: Medium-High. Must convey scornful, settled unbelief specifically about Christ’s return, not generic joking or teasing, which is the term’s more common everyday connotation.
κτίσις (ktisis) ktisis (3:4) creation	the created order; the act or result of creation creation, the created world	The scoffers’ argument: since creation, nothing has changed — a challenge Peter answers by appeal to the Flood and future fire.	stvoření. Risk: Low-Medium.
ἀπώλεια (apōleia) apōleia (3:7, 3:16; cf. 2:1, 2:3) destruction, ruin, perdition	utter ruin, waste, loss; often final, irrecoverable destruction in NT usage destruction, perdition, ruin	The final, eternal destruction awaiting the ungodly at the Day of Judgment — the direct antonym of salvation.	zahynutí. Risk: High. Ordinary Czech “zahynutí” primarily evokes simple physical death/perishing (e.g., in an accident); the NT sense of final, eternal ruin, as the negative counterpart to “spasení,” must be actively distinguished from mere biological death, echoing the same scaffolding the baseline requires for “spasení” itself.
πῦρ (pyr) pyr (3:7, 3:10, 3:12) fire	literal fire; instrument of purification or destruction fire	The means of the final judgment and dissolution of the present created order.	oheň. Risk: Low.
μία ἡμέρα παρὰ Κυρίῳ ὡς χίλια ἔτη (mia hēmera para Kyriō hōs chilia etē) mia hēmera para Kyriō hōs chilia etē (3:8) one day with the Lord is as a thousand years	a proportional statement about God’s relationship to time a day is like a thousand years / a thousand years like a day	God’s transcendence over human time-perception, the key text for “Patience of God’s Timing” — his apparent “delay” is not delay at all when measured by his own relationship to time.	Rendered plainly; no single-term risk, but requires a doctrinal note distinguishing this from a merely poetic saying about the passage of time, and connecting it directly to μακροθυμία and βραδύνει below.
βραδύνει (bradynei) bradynei (3:9) is slow, delays	to move or act slowly; to be tardy is slow, delays, is tardy	The Lord is explicitly said NOT to be slow concerning his promise — directly answering the scoffers’ challenge.	neotálí (from “otálet,” to delay/procrastinate). Risk: Medium. Must not be read as implying God is bound by, or accountable to, ordinary human standards of promptness; the point is his sovereign purpose, not mere timeliness.
μακροθυμεῖ (makrothymei) makrothymei (3:9, 3:15) is patient, is longsuffering	to bear long with someone; forbearance, especially delaying deserved judgment is patient, is longsuffering, bears with	God’s deliberate withholding of judgment to allow opportunity for repentance — the doctrinal core of “Patience of God’s Timing.”	trpělivost (Boží trpělivost). Risk: High. Deliberately distinguished in Czech from ὑπομονή (“vytrvalost,” human endurance, ch. 1) to keep the two concepts separate. “Trpělivost” is an entirely ordinary secular Czech word (patience with traffic, with children, in a queue); its covenantal, salvific weight here — God deliberately delaying final judgment to give space for repentance — must be actively built up, not assumed from the word’s everyday sense.
μετάνοια (metanoia) metanoia (3:9) repentance, change of mind	a fundamental reorientation of mind and life, turning from sin toward God repentance	The purpose of God’s patience: giving space and time for genuine, inward turning toward God, not itself a ritual act.	pokání. Risk: High, and unusual for this Language Package: “pokání” carries a specific, live Roman Catholic sacramental association in Czech religious culture (the sacrament of “pokání”/confession, “zpověď”) stemming from the country’s historic Catholic heritage, which persists as background cultural knowledge even among the non-practicing. This risks the reader picturing a ritual/liturgical act (going to confession) rather than Peter’s sense of an inward, decisive reorientation of life toward God — a rare case in this package where a specific historic-denominational association, not a blank slate, is the primary risk.
ἡμέρα Κυρίου (hēmera Kyriou) hēmera Kyriou (3:10) the Day of the Lord	the OT/NT technical term for God’s decisive, climactic day of judgment and vindication the Day of the Lord	The cataclysmic day of final judgment and cosmic dissolution — the anchor term for “The Day of the Lord and Final Judgment.”	den Páně. Reuses baseline lord (Pán). Risk: Critical. This is a distinctive, serious risk specific to this curriculum: in ordinary contemporary Czech Christian usage (surviving in both Catholic and Protestant liturgical calendars), “den Páně” most commonly denotes Sunday, the weekly day of worship — a live, standing ecclesial idiom, not a blank slate. A reader with any residual church background at all is far more likely to hear “Sunday” than “the climactic day of cosmic judgment.” This must be explicitly and repeatedly distinguished from the weekly-Sunday sense every time it occurs, compounding the baseline’s existing Critical rating for “Pán” itself.
κλέπτης (kleptēs) kleptēs (3:10) thief	one who steals, especially by stealth thief	The Day of the Lord’s suddenness and unpredictability, likened to a thief’s unannounced arrival.	zloděj. Risk: Low.
στοιχεῖα (stoicheia) stoicheia (3:10, 3:12) elements, basic components	fundamental constituent parts (of the physical universe, in this context) elements	The fundamental constituents of the physical universe, to be dissolved at the Day of the Lord.	živly. Risk: Low-Medium. Standard, largely non-technical Czech word (also used of “raging elements” in storms); low collision risk.
καινοὺς οὐρανοὺς καὶ γῆν καινήν (kainous ouranous kai gēn kainēn) kainous ouranous kai gēn kainēn (3:13) new heavens and a new earth	the promised, renewed, sin-free created order following final judgment new heavens and a new earth	The believer’s positive eschatological hope beyond the judgment described in 3:7–12 — must not be presented only as destruction, but destruction followed by renewal.	nové nebe a nová země. Risk: Medium, per the baseline’s general caution regarding “království Boží” and fairy-tale/fantasy-literature associations; needs to be anchored concretely (in which righteousness dwells, 3:13b) rather than left as a vague fantastical image.
σπουδάσατε (spoudasate) spoudasate (3:14) be diligent, make every effort	to hasten, be zealous, strive earnestly be diligent, make every effort, strive	The practical exhortation to holy living in light of certain future judgment — links “Growing in Christian Virtue” to eschatological hope.	usilujte. Risk: Low-Medium.
ἄσπιλος / ἀμώμητος (aspilos / amōmētos) aspilos / amōmētos (3:14) without spot / blameless	free of blemish or moral fault, sacrificial-purity imagery without spot, blameless	The moral purity believers are to pursue while awaiting Christ’s return.	neposkvrněný / bez úhony. Risk: Low-Medium.
δυσνόητά (dysnoēta) dysnoēta (3:16) hard to understand	difficult to comprehend hard to understand	Peter’s own acknowledgment that some of Paul’s writing is genuinely difficult — a candid statement bearing on how Scripture’s difficulty should be handled.	těžko pochopitelný. Risk: Low-Medium.
στρεβλοῦσιν (streblousin) streblousin (3:16) they twist, they distort	to twist, wrench, torture (literally, on a rack) twist, distort	The false teachers’ willful, doctrinally corrupting misuse of Paul’s letters — directly relevant to “The Reliability and Inspiration of Scripture” (Scripture is reliable; its misuse is a human, culpable act).	překrucují. Risk: Medium-High. Must convey willful, culpable doctrinal distortion (not innocent misunderstanding), reinforcing that unreliability lies with the false teachers, never with Scripture itself.
στηριγμός / ἀστήρικτος (stērigmos / astēriktos) stērigmos / astēriktos (3:17) firmness / unstable	steadfastness, stability / lacking stability, unsettled steadfastness / unstable	The danger of being led away from a settled, firm faith by the false teachers’ error.	stálost / nestálý. Risk: Low-Medium.
πλάνη (planē) planē (3:17) error, deception, wandering	a straying from the truth; deception error, delusion	The doctrinal error of the false teachers, contrasted with the firm truth of apostolic teaching.	blud. Risk: Medium. Established, doctrinally precise Czech theological term (used historically of heretical movements); somewhat formal/literary register requiring brief context for a general reader.
ἐκπίπτω (ekpiptō, ἐκπέσητε) ekpesēte (3:17) to fall away, to fall from	to lose one’s standing or position; to fall out of fall from, lose	The danger of losing one’s own firm standing through exposure to false teachers’ error — a pastoral warning, not a claim about God’s faithfulness.	odpadnout. Risk: Medium-High, given its bearing on apostasy/falling-away debates; should be handled with the same care the baseline gives to assurance-of-salvation language, without resolving that debate unilaterally in the translation itself.
αὐξάνετε ἐν χάριτι καὶ γνώσει (auxanete en chariti kai gnōsei) auxanete en chariti kai gnōsei (3:18) grow in grace and knowledge	to increase, grow, become greater grow in grace and (in the) knowledge	The letter’s closing exhortation, bookending the virtue-list of chapter 1 — the summary statement of “Growing in Christian Virtue.”	rostěte v milosti a poznání. Builds on baseline grace (milost) and the established ch. 1 rendering of γνῶσις (poznání). Risk: High, inherited directly from milost’s baseline Critical/High rating: growth “in milost” must not be misread as growing in the capacity to receive judicial pardon, but as growing in relational, transformative closeness to God’s unmerited favor.
δόξα εἰς ἡμέραν αἰῶνος (doxa eis hēmeran aiōnos) doxa eis hēmeran aiōnos (3:18) glory to the day of eternity	a doxological formula, “forever” glory forever, glory to the day of eternity	The letter’s closing doxology, ascribing eternal glory to Christ.	sláva až na věčný den. Reuses baseline glory (sláva) exactly. Risk: Medium, per baseline notes on “sláva“‘s secular-fame collision.

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This document is intended to be loaded alongside the baseline Romans Language Package for Czech (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) in Phase 2. All new terms identified above must be added to translation memory before Phase 2 segment translation begins (see analysis/08_core_glossary.md).