Semantic Analysis
Semantic Analysis — 2 Peter (Full Book) | English → Indonesian
Scope and Method
This analysis covers 2 Peter 1–3 in its entirety, in the original Koine Greek. The core passage, 2 Peter 1:16–21, receives verse-by-verse treatment of every load-bearing term. Every other section of the book (the remainder of chapter 1, and all of chapters 2–3) receives chapter-level treatment of its load-bearing theological vocabulary, using the same fields. Where a term is already recorded in the baseline Romans translation_memory.json, the established Indonesian rendering is reused exactly and flagged “(baseline term, reused).” New terms are proposed with a risk tier consistent with the baseline’s Critical/High/Medium/Low conventions and its documented Indonesian-Islamic vocabulary-collision method.
2 Peter is a short, three-chapter letter, but it is doctrinally dense — it contains some of the New Testament’s strongest single statements on the mechanics of biblical inspiration (1:20–21), the most direct NT claim to sharing in the “divine nature” (1:4), and an extended polemic against false teachers (ch. 2) alongside a defense of the certainty and cosmic scope of Christ’s return (ch. 3). All three chapters are reviewed below; none is skipped.
CORE PASSAGE: 2 Peter 1:16–21 — Verse-by-Verse Analysis
2 Peter 1:16
Greek: οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλ᾽ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος.
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| μύθοις μῦθος mythos fable, story, tale | invented/legendary narrative, contrasted with historical fact ”myths,” “fables,” “cleverly devised tales” | Peter explicitly denies the apostolic witness rests on invented religious legend — the opposite pole from eyewitness history. | Low. Render as dongeng or cerita rekaan; no significant Islamic-vocabulary collision, but must not be softened to a neutral “story” that loses the contrast with verified eyewitness testimony. |
| δύναμιν δύναμις dynamis power, might, capability | inherent power; miracle-working power; here Christ’s messianic power displayed at the Transfiguration ”power,” “might” | Christ’s power as displayed in the Transfiguration event, anticipating his power at the Parousia. | Medium. Use kuasa (cf. baseline kuasa Allah). Distinguish from generic supernatural power; this is Christ’s own divine power, tied to his identity as Lord. |
| παρουσίαν παρουσία parousia presence, arrival, coming | a ruler’s official state visit/arrival; in NT eschatology, Christ’s future royal return in glory as Judge and King ”coming,” “arrival,” “advent” | The Transfiguration (1:17–18) is presented as a preview/guarantee of Christ’s future glorious return — the letter’s central apologetic concern (see ch. 3). | Critical. Render as kedatangan (Tuhan Yesus). Islamic eschatology holds a widely-taught doctrine of the return of Isa (raj’at Isa al-Masih) before the end times — but there Isa returns as a subordinate prophet who defeats a false messiah and eventually dies a natural death, never as the divine Son returning as sovereign cosmic Judge and King in his own glory. Every occurrence of “Parousia” language in 2 Peter requires a translator note distinguishing Christ’s return as Lord and Judge from the Quranic doctrine of Isa’s subordinate, prophetic return. |
| ἐπόπται ἐπόπτης epoptēs eyewitness, one who has personally observed | firsthand observer of an event, sometimes used of initiates who have “seen” a mystery-cult revelation ”eyewitnesses,” “eyewitnesses of his majesty” | Peter grounds apostolic authority in direct historical sight, not secondhand report or invented tale. | Low. Render as saksi mata. Standard term; supports (rather than threatens) the doctrine of the reliability of Scripture. |
| μεγαλειότητος μεγαλειότης megaleiotēs greatness, magnificence, majesty | splendor and majesty appropriate to royal or divine status ”majesty,” “grandeur” | The majestic glory of Christ displayed at the Transfiguration, anticipating the glory of his return. | High. Render as keagungan or paired with kemuliaan (baseline term for “glory”). Because this majesty is predicated of Christ himself (not merely reflected from God the Father onto him), it reinforces the deity-of-Christ doctrine; requires the same theologian-level sensitivity as other glory/deity terms in the baseline. |
2 Peter 1:17
Greek: λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῷ τοιαύτης ὑπὸ τῆς μεγαλοπρεποῦς δόξης, Ὁ υἱός μου ὁ ἀγαπητός μου οὗτος ἐστιν, εἰς ὃν ἐγὼ εὐδόκησα.
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| τιμὴν τιμή timē honor, value, price | esteem/worth conferred; often paired with δόξα in NT doxological formulas ”honor” | The Father confers honor on the Son at the Transfiguration, publicly ratifying his unique status. | Medium. Render as hormat or kehormatan. Low independent risk, but occurs paired with High/Critical terms (glory, Son) and inherits their sensitivity. |
| δόξαν δόξα doxa glory, radiance, honor | divine splendor; visible manifestation of God’s presence and worth ”glory” | The Father’s glory bestowed on/displayed through the Son. | High (baseline term, reused). Render as kemuliaan per baseline translation_memory.json. Standard term, but here applied directly to Christ, reinforcing the Deity of Christ doctrine (baseline Critical). |
| μεγαλοπρεποῦς δόξης μεγαλοπρεπής + δόξα megaloprepēs doxa majestic/magnificent glory | the glory characteristic of a great ruler; here, of God the Father himself ”the Majestic Glory” (used as a periphrasis for God) | A reverent periphrasis for God the Father speaking, used to avoid casually naming God as the direct subject of an audible voice from heaven — echoes Jewish reverential circumlocution. | High. Render as Kemuliaan yang Mahamulia or similar periphrastic phrase. Must retain the personal, relational sense (God the Father speaking) and not collapse into an abstract impersonal force. |
| υἱός (ὁ υἱός μου ὁ ἀγαπητός) υἱός huios son | familial son; here, in a divine-voice quotation (echoing Ps 2:7 / Isa 42:1), the unique, beloved Son ”Son,” “my Son,” “my beloved Son” | Direct divine testimony to Christ’s unique Sonship, historically located at a specific datable event (the Transfiguration) that Peter claims to have personally witnessed. | Critical (baseline term, reused). Render as Anak within the fixed phrase “Anak-Ku yang Kukasihi” (cf. baseline son_of_god = Anak Allah). Every occurrence in this Critical passage requires a theologian-reviewed note: this is eternal, relational Sonship, not physical procreation, which the Quran explicitly and repeatedly denies of Allah (Surah Al-Ikhlas). |
| ἀγαπητός ἀγαπητός agapētos beloved, dearly loved | one who is the object of ἀγάπη-love; often used of an only/unique child ”beloved,” “dearly loved” | Marks the Son’s unique, exclusive relationship to the Father — not one beloved figure among several. | Medium. Render as yang Kukasihi. Reinforces exclusivity of the Son’s status; low independent risk but inherits sensitivity from υἱός. |
| εὐδόκησα εὐδοκέω eudokēsa to be well-pleased, to take delight in | settled approval/delight, not mere tolerance ”I am well pleased,” “in whom I delight” | The Father’s approval of the Son is total and prior to any human achievement — grounding the Son’s authority in the Father-Son relationship itself. | Low. Render as berkenan. Standard, well-attested rendering; no significant collision risk. |
2 Peter 1:18
Greek: καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν σὺν αὐτῷ ὄντες ἐν τῷ ἁγίῳ ὄρει.
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| φωνὴν φωνή phōnē voice, sound | an audible utterance, often of divine speech in theophany narratives ”voice” | God’s own audible speech from heaven, historically located and personally heard by named apostles. | Low. Render as suara. Reinforces reliability-of-testimony doctrine; minimal collision risk. |
| οὐρανοῦ οὐρανός ouranos heaven, sky | the abode of God; the visible sky ”heaven,” “from heaven” | Source of the divine voice — locates the revelation as coming directly from God’s own dwelling, not human invention. | Low. Render as surga or langit (context: “dari surga” for the divine-origin sense). |
| ἁγίῳ ὄρει ἅγιος + ὄρος hagios oros holy mountain | a mountain set apart by God’s manifest presence (the Mount of Transfiguration) “holy mountain” | Marks the Transfiguration site as sacred space by virtue of God’s manifest presence there, not by any inherent property of the mountain itself. | Medium (baseline term ἅγιος reused). Render gunung yang kudus, using baseline kudus for holy. Must be read as relational/theophanic set-apartness (God’s presence sanctifying the place), not ritual-purity sacredness of a pilgrimage site — avoid resonance with venerated-site traditions. |
2 Peter 1:19
Greek: καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν.
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| βεβαιότερον βέβαιος (comparative) bebaioteron more firm, more confirmed, more sure | greater certainty/stability; here likely “confirmed” (by the Transfiguration) rather than strictly “more certain than" "more sure,” “confirmed,” “made more certain” | The apostolic eyewitness testimony (1:16–18) confirms/ratifies the OT prophetic word rather than competing with or superseding it. | Medium. Render as yang lebih diteguhkan or yang telah dikukuhkan. Must avoid implying Scripture was previously uncertain; the point is mutual confirmation between eyewitness and prophetic testimony. |
| προφητικὸν λόγον προφητικός + λόγος prophētikon logon prophetic word | the OT prophetic writings as a unified, authoritative body ”prophetic word,” “word of the prophets,” “message of the prophets” | The OT prophetic Scriptures, now shown by the Transfiguration and Christ’s fulfillment to be reliable. | High (baseline terms reused). Render as firman para nabi or perkataan nubuat, drawing on baseline nubuat (prophecy) and nabi (prophet). Anchors directly to the Inspiration of Scripture doctrine; must be read as the OT canonical prophetic corpus, not left open to being read as one strand within a broader, still-open prophetic tradition (cf. Islamic doctrine of a closed prophetic line culminating in Muhammad). |
| λύχνῳ λύχνος lychnos lamp | a small household oil lamp ”lamp,” “light” | Scripture’s guiding, illuminating function in a dark world, until the full light of Christ’s return dawns. | Low. Render as pelita. Standard, well-established Bible-Indonesian image; minimal risk. |
| αὐχμηρῷ τόπῳ αὐχμηρός + τόπος auchmēros topos dark, dry, squalid place | a place lacking light; figuratively, spiritual darkness/moral confusion ”dark place,” “gloomy place” | The present fallen world/age, in which Scripture functions as the only reliable light until Christ’s return. | Low. Render as tempat yang gelap. |
| φωσφόρος φωσφόρος phōsphoros light-bearer, morning star | the planet Venus as it appears before dawn; a name-title, not primarily an astrological reference in this context ”morning star,” “day star” | A symbol of the dawning of Christ’s return / the full light of understanding breaking in upon believers. | Medium. Render as bintang pagi or bintang timur. Should not be confused with (or read against the background of) astrological/zodiacal symbolism; anchor clearly to eschatological hope, echoing Rev 22:16 where Christ himself is “the bright morning star.” |
| ἀνατείλῃ ἀνατέλλω anateilē to rise, to spring up | of the sun/stars rising; figuratively, dawning understanding or hope ”rise,” “dawn” | The dawning of full eschatological clarity and hope in believers’ hearts. | Low. Render as terbit. |
2 Peter 1:20
Greek: τοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται.
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| προφητεία προφητεία prophēteia prophecy | an inspired declaration of God’s purposes ”prophecy” | Refers to the OT prophetic Scriptures collectively — their origin, not merely their content. | Low (baseline term, reused). Render nubuat per baseline translation_memory.json. |
| γραφῆς γραφή graphē writing, Scripture | a written text; in NT usage, the sacred, authoritative OT writings ”Scripture,” “of Scripture” | Identifies OT prophecy specifically as written, canonical Scripture, not oral tradition alone. | High. Render Kitab Suci. New term for this Language Package; anchors directly to the Inspiration/Reliability of Scripture doctrine (curriculum theme). Must not be rendered generically as “buku” (book), which would strip the term of canonical authority. |
| ἰδίας ἐπιλύσεως ἴδιος + ἐπίλυσις idias epilyseōs one’s own interpretation/release/solving | private, self-generated interpretive origin (contested exegetically as either “interpretation” or “origination”) “private interpretation,” “one’s own interpretation,” “the prophet’s own initiative/origination” | Denies that OT prophecy originated from any individual prophet’s own private insight, initiative, or interpretive scheme — it originated with God (v. 21). | Critical. Render penafsiran diri sendiri / usaha manusia sendiri, with a translator note. This verse is the doctrinal hinge of the passage: it denies human-originated religious authority over the text, directly engaging the doctrine of Scripture’s divine (not human) origin — a claim that must be carefully distinguished from, yet is functionally analogous in importance to, the Islamic doctrine that the Qur’an’s wording is not of Muhammad’s own composition. The distinguishing point for teaching is what guarantees non-human origin: the Holy Spirit’s superintending action on chosen human authors (v. 21), not verbatim angelic dictation to a single final prophet. |
2 Peter 1:21
Greek: οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ, ἀλλὰ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι.
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| θελήματι ἀνθρώπου θέλημα + ἄνθρωπος thelēmati anthrōpou by the will of man | human volition/initiative as the source of an act ”by the will of man,” “by human will” | Explicitly excludes human initiative as the origin of biblical prophecy. | Medium. Render oleh kehendak manusia. Directly supports the Critical framing of v. 20; low standalone risk but load-bearing in context. |
| πνεύματος ἁγίου πνεῦμα ἅγιον pneuma hagion Holy Spirit | the third Person of the Trinity, personal and divine, here as the agent moving human authors ”Holy Spirit” | The Holy Spirit is identified as the personal divine agent who moved human authors to speak/write Scripture — the positive counterpart to the negation in v. 20–21a. | Critical (baseline term, reused). Render Roh Kudus per baseline translation_memory.json. This is the doctrinal center of the Inspiration-of-Scripture teaching in 2 Peter and requires the baseline’s mandatory contextual framing note distinguishing the Holy Spirit — a divine Person of the Trinity — from the Islamic “Ruh al-Qudus,” generally identified with the created angel Gabriel who delivered revelation to Muhammad. |
| φερόμενοι φέρω (passive participle) pheromenoi being carried, being borne along | passive motion under an external force, like a ship carried by wind (cf. Acts 27:15, same verb) “moved,” “carried along,” “borne along” | Describes the precise mechanism of inspiration: human authors were carried/moved by the Spirit while retaining their own voice, personality, and vocabulary — neither self-generated speech nor mechanical dictation erasing the human author. | Critical. Render digerakkan or dibawa (oleh Roh Kudus). This is the single most theologically load-bearing verb in the passage for the doctrine of Scripture’s inspiration; it must be rendered so as to preserve a middle position — real divine causation without erasing genuine human authorship — which differs from the Islamic doctrine of wahy as verbatim, dictated revelation received by a single prophet in a trance-like state. Requires theologian review every occurrence. |
| ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι λαλέω + θεός + ἄνθρωπος elalēsan apo theou anthrōpoi men spoke from God | human agents, speaking, with God as the ultimate source ”men spoke from God,” “men moved by the Holy Spirit spoke from God” | Affirms dual authorship: real human speakers, with God as the ultimate source and authority behind their words. | High. Render orang-orang berbicara atas nama Allah / dari Allah. Reinforces the doctrine of Scripture without collapsing into either pure human authorship or non-human dictation. |
Chapter 1 (Remainder, vv. 1–15) — Load-Bearing Terms
(Verses 16–21 are treated above as the core passage; the remainder of the chapter is treated at chapter level.)
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| δοῦλος (1:1) δοῦλος doulos slave, bondservant | one owned by and wholly obligated to a master ”servant,” “slave,” “bondservant” | Peter identifies himself as Christ’s owned servant before naming his apostolic office — humility grounding authority. | Low. Render hamba, the established Alkitab TB rendering. |
| ἀπόστολος (1:1) ἀπόστολος apostolos one sent with delegated authority | founding, Spirit-empowered authoritative office of the earliest church ”apostle” | Peter’s authoritative, delegated commission to write this letter. | Critical (baseline term, reused). Render rasul. Carries baseline’s mandatory translator note distinguishing the NT office from the Islamic doctrine of a closed line of scripture-bearing messengers (rasul) culminating in Muhammad. |
| σωτῆρος (1:1, cf. 1:11, 2:20, 3:2, 3:18) σωτήρ sōtēr savior, deliverer | one who rescues/delivers from danger or death ”Savior" | "Our God and Savior Jesus Christ” (1:1) — a construction that identifies Jesus with God in a single title-pair, one of the strongest implicit deity-of-Christ statements in the NT outside Titus 2:13. | Critical. Render Juru Selamat. Requires theologian review every occurrence: the grammatical pairing “our God and Savior Jesus Christ” directly asserts Christ’s deity, a direct collision with the Islamic doctrine of tawhid (God’s absolute oneness) and the explicit rejection of shirk (associating any partner with Allah). |
| πίστιν (1:1, 1:5) πίστις pistis faith, trust | trust/reliance placed in a specific person ”faith” | The faith Peter’s readers share equally with the apostles, grounded in Christ’s righteousness. | High (baseline term, reused). Render iman. Retain baseline’s caution against generic religious-assent readings drawn from Islamic iman. |
| δικαιοσύνῃ (1:1) δικαιοσύνη dikaiosynē righteousness | right standing conferred, or moral rightness ”righteousness” | The righteousness of God/Christ, by which believers’ faith is granted equal standing regardless of background. | Critical (baseline term, reused). Render kebenaran per baseline. |
| χάρις, εἰρήνη (1:2) χάρις / εἰρήνη charis / eirēnē grace / peace | unmerited favor / relational wellbeing with God ”grace and peace” | Standard apostolic greeting-blessing, invoking grace and peace as gifts flowing from knowledge of God. | High (baseline terms, reused). Render anugerah and damai sejahtera exactly per baseline. |
| ἐπιγνώσει (1:2, 1:3, 1:8; cf. 2:20 ἐπίγνωσις) ἐπίγνωσις epignōsis full/precise knowledge | intimate, personal, relational knowing (intensified form of γνῶσις) “knowledge,” “full knowledge” | The relational, saving knowledge of God and Christ that produces grace, peace, virtue, and immunity to false teaching (contrasted in ch. 2 with those who “know” but fall away). | Medium. Render pengenalan (akan Allah/Kristus), preferring a relational term over pengetahuan (mere informational knowledge). Must be anchored to personal knowing of Christ, not comparable to Sufi ma’rifah (mystical gnosis) or generic Islamic ‘ilm (religious knowledge/learning). |
| θείας δυνάμεως (1:3) θεῖος + δύναμις theias dynameōs divine power | God’s own inherent power, here specifically granting life and godliness ”divine power,” “his divine power” | The source of all resources needed for godly living, given through the knowledge of Christ. | High. Render kuasa ilahi. Related to but distinct from baseline power_of_god (kuasa Allah, applied to salvation in Rom 1:16); here the same divine power supplies ongoing life and godliness. Needs a note distinguishing this personal, gift-giving divine power from an impersonal cosmic force. |
| ζωὴν καὶ εὐσέβειαν (1:3) ζωή + εὐσέβεια zōē kai eusebeian life and godliness | full/eternal life and reverent, godly conduct ”life and godliness” | The comprehensive scope of what Christ’s divine power supplies for believers. | High (εὐσέβεια). Render hidup dan kesaleban — hidup Low risk; kesalehan (godliness) High risk (see below, virtue list). |
| ἐπαγγέλματα (1:4) ἐπάγγελμα epangelmata promises | formal, guaranteed pledges ”promises” | God’s own guaranteed promises, the means by which believers become partakers of the divine nature. | Medium. Render janji-janji. |
| θείας κοινωνοὶ φύσεως (1:4) θεῖος + κοινωνός + φύσις theias koinōnoi physeōs partakers/sharers of divine nature | participation in God’s own moral/relational character (holiness, incorruptibility, love) — not an ontological merging or loss of creaturely identity ”partakers of the divine nature,” “share in God’s nature,” “participants in the divine nature” | The unique high-water mark of NT theosis-adjacent language: believers, through Christ’s promises, come to share in God’s own moral nature (holiness, love, incorruption), escaping the corruption of worldly desire. | Critical. Render mengambil bagian dalam kodrat ilahi or turut mengambil bagian dalam sifat-sifat Allah, with a mandatory theologian-reviewed teaching note. This is the single highest-risk phrase in 2 Peter: Islamic tanzih theology holds God’s essence to be categorically incomparable to and unshareable with any creature, and any language suggesting a creature acquiring divine essence risks being heard as claiming shirk (an intolerable blasphemy in Islamic theology) or self-deification. The note must clarify this is moral/relational transformation — believers coming to reflect God’s holy, loving character and escaping corruption — not an ontological merger with God’s essence or a claim to become divine in being. |
| φθορᾶς / ἐπιθυμίᾳ (1:4) φθορά / ἐπιθυμία phthora / epithymia corruption / desire, lust | moral decay and ruin / craving, often illicit ”corruption,” “lust,” “desire” | The corrupting effect of worldly desire, from which believers escape through partaking of the divine nature. | Medium. Render kebinasaan (corruption) and hawa nafsu (lust/desire). Recurs as a major theme in ch. 2 (false teachers) — cross-reference there. |
| ἀρετῇ / ἀρετή (1:3, 1:5) ἀρετή aretē excellence, virtue | moral excellence, praiseworthy quality of character ”virtue,” “excellence,” “moral excellence” | The first quality to be supplied in the virtue chain (1:5–7); also used of God’s own excellence in 1:3. | Medium. Render kebajikan. |
| πίστις, ἀρετή, γνῶσις, ἐγκράτεια, ὑπομονή, εὐσέβεια, φιλαδελφία, ἀγάπη (1:5–7, the virtue chain) (various) pistis, aretē, gnōsis, enkrateia, hypomonē, eusebeia, philadelphia, agapē faith, virtue, knowledge, self-control, perseverance, godliness, brotherly affection, love | a linked chain of Christian character qualities, each building on the last ”faith… virtue… knowledge… self-control… steadfastness… godliness… brotherly kindness… love” | The curriculum’s “Growing in Christian Virtue” doctrine is anchored here: a Spirit-enabled progression of character, not a checklist of works earning merit. | High overall (mixed individual risk). Iman (baseline, High), kebajikan (Low), pengetahuan/pengenalan (Medium), penguasaan diri (Low), ketekunan (Low), kesalehan (High — see below), kasih akan saudara (Low), kasih (Medium). The chain as a whole must be framed as fruit that flows from grace already received (1:3–4), not a ladder of merit accumulated toward divine favor (a caution paralleling baseline’s grace-vs-pahala distinction). |
| εὐσέβεια (1:3, 1:6, 1:7; also 3:11) εὐσέβεια eusebeia godliness, piety | reverent, God-honoring conduct flowing from relationship with God ”godliness,” “piety” | Godliness as the fruit of relationship with Christ, repeatedly emphasized across the letter (also central to ch. 3’s ethical appeal). | High. Render kesalehan. Must be anchored to devotion flowing from relationship with Christ, not collapsed into ibadah — formal ritual religious observance/duty understood as an obligation owed to God — paralleling the baseline’s “Separation unto God’s Service” doctrine (High risk) in the Romans package. |
| κλῆσις καὶ ἐκλογή (1:10) κλῆσις + ἐκλογή klēsis kai eklogē calling and election | God’s effectual summons and sovereign personal choice ”calling and election” | Believers are urged to confirm/make sure their calling and election through diligent godly living — assurance expressed through fruit, not works earning the calling itself. | Medium/High (baseline terms, reused). Render panggilan and pemilihan exactly per baseline. Must not be read as takdir (impersonal decree); this is personal, relational, and confirmed through the visible fruit of a transformed life. |
| αἰώνιον βασιλείαν (1:11) αἰώνιος + βασιλεία aiōnion basileian eternal kingdom | the everlasting reign of Christ, into which believers are richly welcomed ”eternal kingdom,” “kingdom” | The believer’s ultimate hope: rich entrance into Christ’s eternal kingdom, tying together virtue, calling, and the certainty of Christ’s return. | Medium (baseline term, reused). Render Kerajaan yang kekal, using baseline Kerajaan Allah as the base term with the eternal modifier. |
| σκήνωμα (1:13, 1:14) σκήνωμα skēnōma tent, tabernacle, dwelling | temporary lodging; figuratively, the mortal body ”tent,” “body,” “earthly dwelling” | Peter’s mortal body as a temporary dwelling, soon to be “put off.” | Low. Render kemah or tubuh (figuratively). |
| ἔξοδος (1:15) ἔξοδος exodos departure, exodus | a going-out; used of death as a departure ”departure,” “decease” | Peter’s approaching death, framed (echoing the Exodus narrative and likely the Transfiguration’s Exodus imagery in the Synoptics) as a purposeful departure, not annihilation. | Low. Render kepergian or kematian. |
Chapter 2 — False Teachers and Their Judgment — Load-Bearing Terms
Chapter 2 is the doctrinal core of “False Teachers and Their Judgment.” It draws extensively on OT narrative exempla (the fallen angels, the Flood, Sodom and Gomorrah, Balaam) that are also known — with varying details — within the Islamic tradition, creating a distinct category of translation risk: figures and events that are shared across traditions but attached to different theological points.
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| ψευδοπροφῆται (2:1) ψευδοπροφήτης pseudoprophētai false prophets | those falsely claiming prophetic authority ”false prophets” | OT-era false prophets, set as the historical precedent for NT-era false teachers. | High. Render nabi-nabi palsu. Requires a translator note anchoring this to individuals who falsely claimed divine revelatory authority within Israel’s own covenant community; it must not be read or repurposed as a general polemical claim about the prophetic status of figures revered in other religious traditions. |
| ψευδοδιδάσκαλοι (2:1) ψευδοδιδάσκαλος pseudodidaskaloi false teachers | those teaching false doctrine while claiming Christian authority ”false teachers” | The direct NT-era counterpart Peter warns will arise within the church, introducing destructive heresies. | High. Render guru-guru palsu. Anchor explicitly to teachers arising from within the professing Christian community (2:1, “among you”), consistent with the doctrine’s scope in the curriculum (“False Teachers and Their Judgment”) — an internal church-discipline concern, not an interfaith claim. |
| αἵρεσις ἀπωλείας (2:1) αἵρεσις + ἀπώλεια hairesis apōleias destructive heresies | destructive sects/factions or doctrines leading to ruin ”destructive heresies,” “damnable heresies” | Doctrinal error with eternal, destructive consequences, not merely a differing opinion. | High. Render ajaran sesat yang membinasakan. |
| δεσπότην (2:1) δεσπότης despotēs master, absolute owner | one exercising absolute lordship/ownership, often of a slave ”Master,” “Lord,” “Sovereign Lord” | Christ as the absolute Master who “bought” (redeemed) the false teachers — their apostasy is framed as denial of the one who purchased them. | High. Render Penguasa or Tuan (yang telah menebus mereka). Reinforces the Lordship-of-Christ and redemption doctrines; needs a note distinguishing this absolute-ownership Master-title, grounded in the cross, from a generic honorific. |
| ἀγοράσαντα (2:1) ἀγοράζω agorasanta having bought, purchased | commercial buying; NT metaphor for redemption through Christ’s blood ”bought,” “redeemed” | Christ’s redemptive purchase of believers (and even, rhetorically, of these false teachers) through his death. | High. Render menebus. Ties directly to atonement doctrine (flagged Critical in the Romans baseline for propitiation language); treat consistently. |
| ἀσελγείαις (2:2, 2:7, 2:18) ἀσέλγεια aselgeiais sensuality, debauchery | unrestrained, shameless immorality ”sensuality,” “licentiousness,” “depravity” | The moral corruption promoted by false teachers, contrasted with the godliness expected of believers. | Medium. Render hawa nafsu yang tidak terkendali or kecemaran. |
| ἄγγελοι ἁμαρτήσαντας (2:4) ἄγγελος + ἁμαρτάνω angeloi hamartēsantas angels who sinned | angelic beings who rebelled and were judged ”angels who sinned,” “the angels who fell” | The first and most severe historical exemplum of certain judgment on rebellion, used to argue a fortiori that false teachers will not escape judgment. | High. Render malaikat-malaikat yang berbuat dosa. Requires a translator note: Islamic angelology (malaikat) generally holds angels to be sinless beings incapable of disobeying Allah, with only the jinn Iblis (Satan) rebelling — a specific and direct doctrinal collision. Clarify that the NT distinguishes fallen angels from the class of angels who remain obedient, and that this differs from, but is not a simple equivalent of, Islamic angelology. |
| Ταρταρώσας / σειραῖς ζόφου (2:4) ταρταρόω / σειρά + ζόφος tartarōsas / seirais zophou cast into Tartarus / chains of darkness | Tartarus: the Greco-Roman underworld holding-place for the condemned, adopted here as a place of confinement for fallen angels awaiting final judgment ”cast them into hell,” “committed them to chains of darkness” | A place/state of confinement for judged angels, distinct from (though related to) the final eschatological judgment of humanity described in ch. 3. | Medium. Render dilemparkan ke dalam neraka / dibelenggu dalam kegelapan, with a note that this refers to a holding place for judged angels awaiting final judgment, not necessarily identical to the final state described elsewhere; avoid conflating with the popular conception of a single, undifferentiated final hell. |
| κατακλυσμὸν (2:5), Νῶε (2:5) κατακλυσμός / Νῶε kataklysmon / Nōe flood / Noah | the global judgment-flood of Genesis / the patriarch preserved through it ”flood” / “Noah” | God’s historical judgment on a wholly corrupt world, with Noah preserved as a “preacher of righteousness” — the second exemplum of certain judgment coupled with certain deliverance for the righteous. | Medium. Render air bah and Nuh (the established Alkitab TB form). Note: “Nuh” happens to coincide with the Quranic Arabic name for the same figure (Nuh is honored in the Qur’an as a major prophet); the biblical account’s specific theological points — total judgment on universal corruption, and salvation of the righteous remnant through water, prefiguring baptism (per 1 Peter 3:20–21) — should be anchored explicitly, since the Quranic narrative, while overlapping in outline, does not carry this typological function. |
| δικαιοσύνης κήρυκα (2:5) δικαιοσύνη + κῆρυξ dikaiosynēs kēryka preacher of righteousness | one who proclaims righteous living and coming judgment ”preacher of righteousness,” “herald of righteousness” | Noah’s role as a warning-preacher before the Flood, paralleling the false teachers’ opposite role as corrupting influences. | Medium (baseline term δικαιοσύνη reused). Render pemberita kebenaran, using baseline kebenaran. |
| Σόδομα καὶ Γόμορρα (2:6) Σόδομα / Γόμορρα Sodoma kai Gomorra Sodom and Gomorrah | the judged cities of Genesis 19 ”Sodom and Gomorrah” | The third exemplum: total, fiery judgment on entrenched, willful sin, “made an example” (ὑπόδειγμα) to warn future generations. | Medium. Render Sodom dan Gomora (established Alkitab TB form). These cities/their judgment (associated with the story of Qaum Lut, “the people of Lot”) are also known in the Qur’an; the biblical text’s specific point — a divine pattern-example (ὑπόδειγμα) of certain judgment on ungodliness — should be anchored explicitly rather than left as a vague shared reference point. |
| Λώτ, δίκαιον (2:7) Λώτ / δίκαιος Lōt / dikaion Lot / righteous | the man rescued from Sodom’s judgment, called “righteous" "Lot” / “righteous” | Lot’s rescue models God’s ability to preserve the godly even while judging the wicked (2:9’s stated conclusion). | Medium. Render Lot (established Alkitab TB form, phonetically distinct from the Quranic Luth despite referring to the same figure) and orang benar (baseline kebenaran-family term). |
| κρίσεως ἡμέραν κολαζομένους (2:9) κρίσις + κολάζω kriseōs hēmeran kolazomenous being kept for the day of judgment to be punished | ongoing custodial punishment now, awaiting a still-future formal Day of Judgment ”reserved for punishment until the day of judgment” | The unrighteous are already under a form of judgment, awaiting the fuller judgment at “the day,” which the letter later identifies with the Day of the Lord (ch. 3). | High. Render hari penghukuman, cross-referenced with the ch. 3 term “Hari Tuhan.” See the Day of the Lord entry below for the full risk discussion — the general concept of a day of judgment is broadly shared with Islamic eschatology (yawm al-din), but the specific NT claim that this day is fixed by, and coincides with, Christ’s own return as Judge requires explicit distinction. |
| ἄλογα ζῷα (2:12) ἄλογος + ζῷον aloga zōa irrational/unreasoning animals | creatures lacking reasoned moral agency, acting purely on instinct ”irrational animals,” “unreasoning creatures,” “brute beasts” | An insulting comparison: false teachers act on instinctive appetite like animals bred only “for slaughter,” heading toward destruction. | Low. Render binatang yang tidak berakal. |
| μισθὸν ἀδικίας (2:13, 2:15) μισθός + ἀδικία misthon adikias wages of unrighteousness | the just recompense earned by wrongdoing ”wages of wrongdoing,” “reward of unrighteousness” | The self-defeating outcome false teachers pursue — receiving exactly the recompense their unrighteous deeds deserve. | Medium. Render upah kejahatan / upah ketidakadilan. |
| Βαλαάμ (2:15–16) Βαλαάμ Balaam Balaam | the OT prophet-for-hire of Numbers 22–24, rebuked by his own donkey ”Balaam” | The fourth exemplum: a prophet who “loved the wages of wrongdoing,” rebuked even by an animal — showing that professional religious status does not guarantee genuine faithfulness. | Low. Render Bileam (established Alkitab TB form). This figure has minimal name-recognition overlap in mainstream Indonesian Islamic tradition, making cross-tradition confusion unlikely; low collision risk. |
| πηγαὶ ἄνυδροι, ὁμίχλαι (2:17) πηγή + ἄνυδρος / ὁμίχλη pēgai anydroi / homichlai waterless springs / mists | a spring that promises water but yields none; a mist driven away by wind ”waterless springs,” “mists driven by a storm” | Vivid images of false teachers’ empty promises — appearing to offer life-giving truth but delivering nothing. | Low. Render mata air yang tidak berair / kabut yang dihalau angin. |
| ὑπέρογκα κενότητος (2:18) ὑπέρογκος + κενότης hyperogka kenotētos great swelling words of emptiness | bombastic, inflated speech lacking real substance ”great swelling words of vanity,” “loud boasts of folly” | The false teachers’ rhetorical style: impressive-sounding but hollow, appealing to fleshly desire rather than truth. | Low. Render kata-kata bombastis yang kosong. |
| ἐλευθερίαν (2:19) ἐλευθερία eleutherian freedom, liberty | release from constraint; here, a false promise of liberty that is actually slavery to corruption ”freedom,” “liberty” | An ironic reversal: false teachers promise liberty while themselves being “slaves of corruption” — a direct rebuttal of any teaching that decouples grace from moral transformation. | Medium. Render kemerdekaan. Should be read alongside the baseline’s grace-vs-license caution (Romans 6:1, 6:14–15 in the baseline package): true grace never produces license, and false teachers’ promised “freedom” is exposed as false precisely because it enslaves rather than transforms. |
| ἐπιστρέψαι, κύων, ὗς λουσαμένη (2:20–22) ἐπιστρέφω / κύων / ὗς epistrepsai / kyōn / hys lousamenē to turn back / dog / washed sow | apostasy imagery: a dog returning to its vomit, a washed pig returning to the mud ”turning back,” “a dog returns to its own vomit,” “a sow, after washing, returns to wallow in the mire” | A severe warning about apostasy after having known “the way of righteousness” — proverbial imagery (the dog proverb echoes Prov 26:11) illustrating the self-destructive folly of returning to corruption after tasting deliverance from it. | Medium. Render the proverbial images literally and directly (anjing yang kembali menjilat muntahnya sendiri; babi yang setelah dimandikan, kembali berkubang dalam lumpur) — these images carry across cultures without needing softening, though translators should be aware dogs and pigs carry strong ritual-uncleanness associations in Indonesian Islamic culture generally, which if anything reinforces (rather than undermines) the passage’s rhetorical force. |
Chapter 3 — The Day of the Lord, Final Judgment, and the Patience of God — Load-Bearing Terms
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering Risk |
|---|---|---|---|
| ὑπόμνησιν (3:1) ὑπόμνησις hypomnēsin reminder, remembrance | jogging the memory of something already known ”reminder” | Peter’s stated purpose for both letters: not new revelation but a reminder of already-received apostolic and prophetic teaching. | Low. Render peringatan. |
| ἐμπαῖκται (3:3) ἐμπαίκτης empaiktai mockers, scoffers | those who deride/ridicule, especially religious claims ”scoffers,” “mockers” | The specific eschatological sign Peter predicts: scoffers who will deny the Parousia on the grounds of apparent delay (“all things continue as they were”). | Medium. Render pengejek or pencemooh. |
| κοιμήθησαν (3:4) κοιμάομαι koimēthēsan fell asleep | a euphemism for death, common in both Greek and biblical usage ”fell asleep,” “died” | Refers to the death of “the fathers” (the first Christian generation), whose deaths the scoffers cite as evidence against an imminent return. | Low. Render telah meninggal (avoiding an overly literal “tertidur” that could obscure the euphemism for a general reader). |
| κατακλυσθεὶς / ἀπώλετο (3:5–6) κατακλύζω / ἀπόλλυμι kataklustheis / apōleto having been flooded / perished | the same Flood referenced in ch. 2, cited here as historical precedent that God has judged “the world that then existed” by a cataclysm of water ”was flooded and perished” | Establishes a typological pattern (destruction by water, then) that anticipates a coming destruction (by fire, now) — the argument’s core historical warrant against scoffing at the Parousia’s delay. | Medium. Render dibinasakan oleh air bah. Cross-reference the ch. 2 Flood/Noah entry above. |
| οὐρανοὶ…γῆ…πυρὶ τηρούμενοι (3:7) οὐρανός + γῆ + πῦρ + τηρέω ouranoi… gē… pyri tēroumenoi heavens and earth… kept/reserved for fire | the present created order, held in reserve by God’s decree for a future judgment by fire ”the heavens and earth… are being kept… for fire” | The specific mode of final judgment: cosmic dissolution by fire, corresponding typologically to the prior judgment by water, and culminating in the “day of judgment and destruction of the ungodly.” | High. Render langit dan bumi… disediakan untuk dibakar. Cross-reference “day of judgment” and “Day of the Lord” below; this verse anchors the Final Judgment doctrine specifically to a cosmic, not merely individual, act of God’s judgment. |
| ἡμέραν κρίσεως καὶ ἀπωλείας (3:7) ἡμέρα + κρίσις + ἀπώλεια hēmeran kriseōs kai apōleias day of judgment and destruction | the appointed future day when God judges and destroys the ungodly ”day of judgment,” “day of judgment and destruction” | The fixed future day toward which all cosmic history is moving; parallels 2:9’s “day of judgment.” | High. Render hari penghukuman dan kebinasaan. See “Day of the Lord” note immediately below — this concept overlaps meaningfully with the Islamic yawm al-din/yawm al-qiyamah (Day of Judgment/Resurrection), a point of genuine common ground that should be affirmed, while the specific NT claim — that this day’s timing and character are fixed by Christ’s own return in judgment (not solely by an impersonal decree) — must be made explicit. |
| μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη (3:8) ἡμέρα + κύριος + χίλια ἔτη mia hēmera para kyriō hōs chilia etē one day with the Lord as a thousand years | God’s relationship to time is categorically different from human time-perception ”with the Lord one day is as a thousand years” | Directly answers the scoffers’ argument from apparent delay: God’s apparent “delay” is not evidence against the promise but a function of his transcendence over ordinary time. | Medium. Render bagi Tuhan, satu hari sama seperti seribu tahun. Supports (rather than threatens) the doctrine of the Certainty of Christ’s Return; low collision risk, though “Tuhan” here inherits baseline’s High/Critical Lordship sensitivity. |
| βραδύνει / μακροθυμεῖ (3:9) βραδύνω / μακροθυμέω bradynei / makrothymei is slow / is patient, longsuffering | delay due to weakness or indecision (denied) / deliberate, purposeful forbearance (affirmed) “is slow” (denied of God) / “is patient,” “bears long” | The theological center of the “Patience of God’s Timing” doctrine: God’s apparent delay in judgment is not slowness, uncertainty, or indecision but purposeful, personal forbearance aimed at giving opportunity for repentance. | High. Render tidak lambat / Ia bersabar (kesabaran Allah). Must be sharply distinguished from a reading of divine “delay” as an impersonal, fixed qadar (decree) that simply has not yet arrived — God’s patience here is personal, relational, and purposeful (aimed at repentance), not a mechanical unfolding of predetermined fate. This distinction parallels the baseline’s treatment of providence/election versus takdir. |
| βούλεται πάντας εἰς μετάνοιαν χωρῆσαι (3:9) βούλομαι + μετάνοια boulomai… eis metanoian chōrēsai wills that all come to repentance | God’s expressed desire/will that none perish but all reach repentance ”not wishing that any should perish, but that all should reach repentance” | A key universality-of-gospel-offer statement (echoing Romans 3:23; 10:12–13 handling in the baseline) — God’s stated desire encompasses “all,” resisting any narrowing to an elect subset in its rhetorical function as motivation for patience. | High. Render menghendaki agar semua orang berbalik dan bertobat. Preserve the unqualified “all” (πάντας) per the baseline’s universality-preservation rule; do not soften into a pre-qualified or deeds-weighed framework. |
| μετάνοιαν (3:9) μετάνοια metanoia repentance | a change of mind/direction; turning from sin toward God ”repentance” | The intended outcome of God’s patience — genuine turning to God, not mere ritual acknowledgment. | Medium. Render pertobatan. Must be anchored to a Spirit-enabled, Christ-oriented turning that results in salvation (cf. 3:15’s linking of patience to salvation), not collapsed into the Islamic tawbah (repentance/turning back to Allah through remorse, cessation of sin, and resolve, evaluated within a deeds-and-mercy framework at judgment). |
| ἡμέρα κυρίου (3:10) ἡμέρα + κύριος hēmera kyriou day of the Lord | the fixed, future day of Christ’s return in judgment and cosmic renewal ”day of the Lord” | The letter’s central eschatological term, tying Christ’s Parousia directly to final cosmic judgment and renewal. | High. Render Hari Tuhan (baseline Tuhan reused). Requires a translator note: while a coming Day of Judgment is a broadly shared eschatological expectation (paralleling Islamic yawm al-qiyamah), 2 Peter identifies this day specifically and exclusively with the personal return of the Lord Jesus Christ as Judge — not an anonymous cosmic event, and not one presided over by a subordinate prophetic figure. |
| κλέπτης (3:10) κλέπτης kleptēs thief | one who steals, characteristically without warning ”thief” | The suddenness and unpredictability of the Day of the Lord’s arrival — a warning against complacency, not an invitation to date-calculation. | Low. Render pencuri. |
| στοιχεῖα (3:10, 3:12) στοιχεῖον stoicheia elements, basic components | fundamental physical constituents of the created order (fire, air, earth, water in ancient cosmology) “elements,” “heavenly bodies” | The fundamental fabric of the created cosmos, which will be dissolved/burned at the Day of the Lord — emphasizing the totality of the coming judgment/renewal. | Low. Render unsur-unsur alam. |
| καινοὺς οὐρανοὺς καὶ γῆν καινήν (3:13) καινός + οὐρανός + γῆ kainous ouranous kai gēn kainēn new heavens and new earth | a renewed created order following the dissolution of the old, echoing Isaiah 65:17; 66:22 ”new heavens and a new earth” | The positive counterpart to cosmic judgment: not mere destruction but renewal, “in which righteousness dwells” — the believer’s ultimate hope. | Medium. Render langit yang baru dan bumi yang baru. Shared apocalyptic-renewal imagery exists broadly across religious traditions in Indonesia; low distinctive collision risk, but should be anchored to the specific OT-NT redemptive-historical thread (Isaiah → 2 Peter → Revelation 21) rather than left as a generic apocalyptic trope. |
| ἐν οἷς δικαιοσύνη κατοικεῖ (3:13) δικαιοσύνη + κατοικέω dikaiosynē katoikei in which righteousness dwells | the new creation’s defining moral character: righteousness at home/permanently resident ”in which righteousness dwells” | The new creation is defined by the permanent, unthreatened presence of righteousness — not merely the absence of judgment but the positive presence of God’s own moral order. | Medium (baseline term δικαιοσύνη reused). Render tempat kebenaran berdiam, using baseline kebenaran. |
| ἄσπιλοι καὶ ἀμώμητοι (3:14) ἄσπιλος + ἄμωμος aspiloi kai amōmētoi spotless and blameless | free from moral defect or blemish ”without spot and blameless” | The ethical goal toward which believers strive in light of the coming Day, echoing sacrificial-purity language applied to moral character. | Low. Render tak bercacat dan tak bercela. |
| μακροθυμίαν (3:15) μακροθυμία makrothymia patience, longsuffering | forbearance, especially toward those who might deserve judgment ”patience,” “long-suffering” | Explicitly links God’s patience directly to salvation (“regard the patience of our Lord as salvation”) — patience is not incidental delay but is itself part of the saving purpose. | High (baseline term σωτηρία/keselamatan reused in context). Render kesabaran, cross-referenced with keselamatan. Reinforces the “Patience of God’s Timing” doctrine; must retain the direct causal/purposive link Peter draws between God’s patience and the accomplishment of salvation. |
| δυσνόητά τινα (3:16) δυσνόητος dysnoēta hard to understand | difficult, requiring careful interpretation ”hard to understand” | Peter’s own admission that some of Paul’s writings are difficult — an internal NT acknowledgment of interpretive difficulty, used as a warning against the “untaught and unstable” who “twist” such texts. | Low. Render sulit dipahami. |
| στρεβλοῦσιν (3:16) στρεβλόω strebloúsin to twist, distort | to torture/wrench out of shape; here, to misinterpret Scripture destructively ”twist,” “distort” | Names the precise mechanism by which false teachers (ch. 2) turn Scripture, including Paul’s letters, toward destructive ends. | Medium. Render memutarbalikkan. |
| στηριγμοῦ (3:17) στηριγμός stērigmou firmness, steadfastness | stability, being firmly grounded ”steadfastness,” “firm footing” | The positive alternative to being carried away by error — a call to doctrinal and moral stability grounded in true knowledge. | Low. Render keteguhan. |
| αὐξάνετε ἐν χάριτι καὶ γνώσει (3:18) αὐξάνω + χάρις + γνῶσις auxanete en chariti kai gnōsei grow in grace and knowledge | ongoing, active growth in both unmerited favor and relational knowledge of Christ ”grow in the grace and knowledge of our Lord and Savior Jesus Christ” | The letter’s closing exhortation and summary: the antidote to false teaching is continual growth in grace and true knowledge of Christ, bracketing the letter with 1:2’s opening greeting. | High (baseline terms χάρις/anugerah reused). Render bertumbuhlah dalam anugerah dan pengenalan akan Tuhan dan Juru Selamat kita, Yesus Kristus. Because the letter closes exactly as it opened — pairing “Lord and Savior” as a single divine title for Christ — this final verse carries the same Critical deity-of-Christ sensitivity as 1:1 and should receive matching theologian-reviewed contextual framing. |
Full-Book Coverage Confirmation
All three chapters of 2 Peter have been reviewed in full:
- Chapter 1 — core passage (1:16–21) treated verse-by-verse; remainder (1:1–15) treated at chapter level; contributes foundational terms (apostle, savior, faith, righteousness, grace, peace, divine power, divine nature, virtue chain, calling/election, eternal kingdom).
- Chapter 2 — treated at chapter level; contributes the false-teachers/false-prophets vocabulary and the OT judgment exempla (fallen angels, Flood/Noah, Sodom and Gomorrah/Lot, Balaam).
- Chapter 3 — treated at chapter level; contributes the Day-of-the-Lord, final-judgment, divine-patience, and new-creation vocabulary.
No chapter of 2 Peter is without load-bearing theological vocabulary; the “no new terms” exception provided for in the PRD does not apply anywhere in this book.
See 08_core_glossary.md for the consolidated per-term glossary table drawn from this analysis.