Semantic Analysis
Semantic Analysis: 2 Peter (Full Book) — Kannada Destination Language
Methodology Note
This analysis extends the baseline Romans Language Package for Kannada. Any term already recorded in translation_memory.json or bible_term_registry.json is reused exactly as established (e.g., ಸುವಾರ್ತೆ, ಕೃಪೆ, ನಂಬಿಕೆ, ನೀತಿವಂತಿಕೆ, ರಕ್ಷಣೆ, ಕರ್ತ, ಪವಿತ್ರಾತ್ಮ, ದೇವರು, ಮಹಿಮೆ, ಪ್ರವಾದನೆ, ಪ್ರವಾದಿ, ಸಾಮರ್ಥ್ಯ). 2 Peter introduces a substantial body of new load-bearing vocabulary not present in Romans, especially around inspiration mechanics, the divine nature, false-teacher polemics, and cosmic/eschatological dissolution — several of which carry Karnataka-specific syncretism risk not yet documented in the baseline (Puranic cosmology, darshan/possession vocabulary, Haridasa “dasa” identity, Purana as a named genre). These are flagged as NEW below.
The core passage (2 Peter 1:16–21) receives full verse-by-verse treatment. All three chapters of the letter are then surveyed in full; no chapter is skipped.
PART 1 — CORE PASSAGE: 2 Peter 1:16–21 (Verse-by-Verse)
2 Peter 1:16
“For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.”
| Field | σεσοφισμένοις μύθοις | δύναμις | παρουσία | ἐπόπται | μεγαλειότης |
|---|---|---|---|---|---|
| Transliteration | sesophismenois mythois | dynamis | parousia | epoptai | megaleiotēs |
| Literal meaning | ”cleverly devised/artfully contrived fables” | power, might, capability | presence, arrival, official coming | eyewitnesses, those who personally observed | greatness, majesty |
| Semantic range | fabricated tales, invented legends, sophistic constructions | inherent power/capability (also used of God’s saving power in Rom 1:16) | a ruler’s ceremonial arrival; in NT, technical term for Christ’s return | firsthand observers (legal/historical sense, not mystical vision) | grandeur, exalted greatness, splendor |
| English variants | ”cleverly devised fables/myths,” “cunningly devised fables" | "power,” “might" | "coming,” “arrival,” “advent" | "eyewitnesses,” “those who saw" | "majesty,” “greatness” |
| Contextual theological meaning | Peter explicitly denies that apostolic testimony to Christ rests on invented religious legend; it rests on verified historical eyewitness experience (the Transfiguration) | Christ’s own divine power, displayed and to be displayed at his return | THE technical term anchoring the doctrine “Certainty of Christ’s Return” — a real, singular, still-future event | Peter, James, John personally witnessed the Transfiguration; grounds the reliability of apostolic proclamation | The unveiled divine glory/greatness of Christ shown at the Transfiguration, anticipating his return in glory |
| Kannada rendering | ಕಲ್ಪಿತ ಕಥೆಗಳು (kalpita kathegaḷu) — “invented/imagined stories” | ಸಾಮರ್ಥ್ಯ (sāmarthya) — reuse from baseline power_of_god | ಆಗಮನ (āgamana) | ಪ್ರತ್ಯಕ್ಷದರ್ಶಿಗಳು (pratyakṣadarśigaḷu) | ಮಹಿಮೆ / ಮಹಾಮಹಿಮೆ (mahime / mahāmahime) |
| Risk tier | Critical | High (reused) | Critical | Medium | High |
| Risk notes | CRITICAL: never render with any term resembling ಪುರಾಣ (Purāṇa) — the named genre of Hindu sacred narrative texts. Rendering μῦθος as “puranic tale” would (a) equate Scripture’s rival with a revered named scripture-genre and (b) sound like a doctrinal attack on Puranic literature specifically rather than a general claim about invented legend. Use the generic secular ಕಲ್ಪಿತ ಕಥೆಗಳು / ಕಟ್ಟುಕಥೆಗಳು. | Never ಶಕ್ತಿ (baseline forbidden substitution); ಸಾಮರ್ಥ್ಯ retained for consistency. | CRITICAL, new term for this curriculum. ಆಗಮನ itself is a neutral, low-risk word, but the doctrine it carries is high-risk: Christ’s παρουσία is a singular, unrepeatable, final return consummating history — it must not be assimilated to (a) the cyclical avatāra pattern familiar from Vaishnava/Haridasa expectation of further divine descents (e.g., Kalki), or (b) a repeatable pattern of periodic divine intervention across yugas. Translator note required at every occurrence (1:16; 3:4, 12). | ಪ್ರತ್ಯಕ್ಷ + ದರ್ಶಿ (“one who sees directly”) is unavoidable ordinary vocabulary, but ದರ್ಶಿ/ದರ್ಶನ carries strong devotional resonance (darśana — beholding a deity or guru in temple worship). Translator note: this is historical, legal, verifiable eyewitness testimony to a real event, not devotional visionary experience. | Reuse ಮಹಿಮೆ per baseline (Deity of Christ doctrine); consistent register. |
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.’”
| Field | τιμὴ καὶ δόξα | θεὸς πατήρ | μεγαλοπρεπὴς δόξα | υἱός μου ὁ ἀγαπητός | εὐδοκέω |
|---|---|---|---|---|---|
| Transliteration | timē kai doxa | theos patēr | megaloprepēs doxa | huios mou ho agapētos | eudokeō |
| Literal meaning | honor and glory/splendor | God (the) Father | magnificent/majestic glory | ”my son, the beloved” | to be well-pleased, to take delight in |
| Semantic range | ascribed worth/status + radiant honor | Father as covenant title for God | a periphrasis avoiding direct pronunciation of the divine Name-glory | title of unique divine sonship | settled approval/delight, not mere tolerance |
| English variants | ”honor and glory" | "God the Father" | "Majestic Glory,” “excellent glory" | "my beloved Son,” “my Son, whom I love" | "well pleased,” “delighted in” |
| Contextual theological meaning | The Father’s own voice publicly confers divine honor on the Son at the Transfiguration — direct testimony to Christ’s deity | Reuses baseline ದೇವರು + ತಂದೆ (God/Father doctrine) | A reverent circumlocution for God’s own voice/presence, avoiding overexposure of the divine glory | Reuses baseline ದೇವರ ಮಗ (Son of God) — eternal, unique Sonship, not honorary or adoptive | The Father’s eternal delight in the Son, prior to and independent of the Son’s earthly ministry performance |
| Kannada rendering | ಮಾನ ಮತ್ತು ಮಹಿಮೆ (māna mattu mahime) | ದೇವರಾದ ತಂದೆ (Dēvarāda Tande) — reuse | ಮಹೋನ್ನತ ಮಹಿಮೆ (mahonnata mahime) | ದೇವರ ಪ್ರಿಯ ಮಗ (Dēvara priya maga) — reuse ದೇವರ ಮಗ core + ಪ್ರಿಯ (beloved) | ಸಂತೋಷಪಟ್ಟನು / ಮೆಚ್ಚಿದ್ದೇನೆ (santoṣapaṭṭanu / meccid’dēne) |
| Risk tier | Medium | Critical (reused) | Medium | Critical (reused) | Medium |
| Risk notes | Standard vocabulary; low ambiguity beyond consistency with ಮಹಿಮೆ. | Reuse baseline ದೇವರು and ತಂದೆ exactly; never ಸೃಷ್ಟಿಕರ್ತ, never ಪರಶಿವ substitution risk (see baseline notes on “god”). | Compound is new to this curriculum but poses no independent syncretism risk beyond ಮಹಿಮೆ’s existing profile. | Must retain the full phrase ದೇವರ ಮಗ per baseline; do not abbreviate to “ಮಗ” alone, which would lose the unique-Sonship force and could be misread as an honorary title (cf. Sharana poet-saint elevation risk already logged in baseline). | No major collision; standard delight-vocabulary. |
2 Peter 1:18
“we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain.”
| Field | φωνὴ ἐξ οὐρανοῦ | ὄρος ἅγιον |
|---|---|---|
| Transliteration | phōnē ex ouranou | oros hagion |
| Literal meaning | ”voice out of heaven" | "holy mountain” |
| Semantic range | audible, verifiable divine speech-event | a specific, geographically real mountain (Transfiguration site), set apart by God’s presence |
| English variants | ”voice from heaven,” “voice out of heaven" | "holy mount,” “sacred mountain” |
| Contextual theological meaning | Reinforces 1:16’s eyewitness claim with an ear-witness claim — sensory, historical verification, not private mystical insight | Reuses baseline ಪವಿತ್ರ (holy = set apart, morally/relationally, not merely ritually pure); grounds the event in real geography and real history |
| Kannada rendering | ಆಕಾಶದಿಂದ ಬಂದ ಧ್ವನಿ (ākāśadinda banda dhvani) | ಪವಿತ್ರ ಪರ್ವತ (pavitra parvata) |
| Risk tier | Medium | Medium |
| Risk notes | Standard descriptive phrase; ensure ಧ್ವನಿ (audible voice) is not softened toward a generic “inner voice/inspiration” feeling, which would undercut the historical eyewitness argument of this passage. | ಪವಿತ್ರ reused per baseline; note that many Karnataka sacred-hill/pilgrimage sites (e.g., associated with Lingayat or bhakti pilgrimage traditions) also use “ಪವಿತ್ರ ಬೆಟ್ಟ/ಗಿರಿ” language — clarify in context that this mountain’s holiness derives from a one-time historical theophany (the Transfiguration), not an ongoing site of pilgrimage merit. |
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.”
| Field | βεβαιότερον προφητικὸν λόγον | λύχνος ἐν αὐχμηρῷ τόπῳ | φωσφόρος |
|---|---|---|---|
| Transliteration | bebaioteron prophētikon logon | lychnos en auchmērō topō | phōsphoros |
| Literal meaning | ”the more confirmed/sure prophetic word" | "a lamp shining in a dry/dirty/dark place" | "light-bearer, morning star” (Venus) |
| Semantic range | the OT prophetic witness, now further validated by eyewitness experience of Christ’s glory | a small, sufficient light for a dark, uncertain place | the herald-star of dawn |
| English variants | ”the prophetic word made more sure,” “the more sure word of prophecy" | "lamp shining in a dark place" | "morning star,” “day star” |
| Contextual theological meaning | THE anchor verse for “Reliability and Inspiration of Scripture” — apostolic eyewitness and OT prophecy mutually confirm one another as equally reliable divine testimony | Scripture as sufficient, God-given guidance amid present spiritual darkness, until the full light of Christ’s return | The dawning of Christ’s return/full revelation in believers’ hearts — anticipates ch. 3’s ἡμέρα κυρίου |
| Kannada rendering | ಇನ್ನೂ ದೃಢವಾದ ಪ್ರವಾದನಾ ವಾಕ್ಯ (innū dr̥ḍhavāda pravādanā vākya) — reuse ಪ್ರವಾದನೆ root | ಕತ್ತಲ ಸ್ಥಳದಲ್ಲಿ ಬೆಳಗುವ ದೀಪ (kattala sthaḷadalli beḷaguva dīpa) | ಉದಯ ನಕ್ಷತ್ರ (udaya nakṣatra) |
| Risk tier | Critical | Medium | Medium |
| Risk notes | Reuse ಪ್ರವಾದನೆ (baseline, Low risk in Romans) but elevate to Critical here since this verse makes Scripture’s own reliability the explicit doctrinal claim; must not be rendered so as to suggest prophecy needed apostolic testimony to become true (rather, the two independently, mutually confirm). | No major collision, but avoid metaphors evoking the “inner light” of Jnana-marga illumination or Aikya-adjacent mystical-light imagery already flagged in baseline under “glory.” | ಉದಯ ನಕ್ಷತ್ರ / ಶುಕ್ರ (Venus) has no automatic religious loading in Kannada, but avoid any planetary-deity astrological framing (ಜ್ಯೋತಿಷ್ಯ), consistent with baseline’s caution on ಪ್ರವಾದಿ vs. ಜ್ಯೋತಿಷಿ. |
2 Peter 1:20
“knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation.”
| Field | προφητεία γραφῆς | ἰδία ἐπίλυσις |
|---|---|---|
| Transliteration | prophēteia graphēs | idia epilysis |
| Literal meaning | ”prophecy of Scripture/writing" | "one’s own release/unloosing” (i.e., private interpretation) |
| Semantic range | γραφή = a sacred, authoritative writing (technical term for canonical Scripture, singular or collective) | ἐπίλυσις = interpretive unlocking/explanation, here specifically self-originated |
| English variants | ”prophecy of Scripture" | "private interpretation,” “one’s own interpretation” |
| Contextual theological meaning | Scripture’s prophetic content did not originate in any human interpreter’s private insight — it is not humanly generated wisdom-literature | Denial that biblical prophecy is the product of a human seer’s own creative/interpretive genius |
| Kannada rendering | ಪವಿತ್ರ ಗ್ರಂಥದ ಪ್ರವಾದನೆ (pavitra granthada pravādane) | ಸ್ವಂತ ವ್ಯಾಖ್ಯಾನ (svanta vyākhyāna) |
| Risk tier | Critical (new — γραφή) | High |
| Risk notes | γραφή (ಗ್ರಂಥ / ಪವಿತ್ರ ಗ್ರಂಥ) must be sharply distinguished — per baseline inspiration_of_scripture doctrine notes — from (a) the vachana literature of the Veerashaiva Sharana poet-saints, revered as mystically-inspired spiritual wisdom but not claimed as God’s own spoken word, and (b) Haridasa devotional kirtane compositions. ಗ್ರಂಥ alone is also the generic Kannada word for “book/treatise” (e.g., any religious or literary text) — always qualify as ಪವಿತ್ರ ಗ್ರಂಥ (holy Scripture) to mark categorical uniqueness. | Must preserve the force that Scripture’s origin is denied to be human/private, without implying humans played no role at all (v. 21 clarifies the mode: Spirit-borne human speech, not dictation-only). |
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.”
| Field | θέλημα ἀνθρώπου | ὑπὸ πνεύματος ἁγίου φερόμενοι | ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι |
|---|---|---|---|
| Transliteration | thelēma anthrōpou | hypo pneumatos hagiou pheromenoi | elalēsan apo theou anthrōpoi |
| Literal meaning | ”will/desire of man" | "being carried/borne along by the Holy Spirit" | "men spoke from God” |
| Semantic range | human volition/initiative as ultimate source | φέρω = to carry, bear, be moved/driven along (of a ship driven by wind, e.g. Acts 27:15,17) | genuine human speech, yet with divine origin/content |
| English variants | ”will of man,” “human will" | "carried along by,” “moved by,” “borne along by" | "men spoke from God,” “men moved by God spoke” |
| Contextual theological meaning | Rules out mere human religious inventiveness as Scripture’s source | THE key verb for verbal, plenary inspiration: the Spirit sovereignly directs the human authors’ speech while preserving their genuine human agency and voice — a controlled, purposeful superintendence, not a suspension of the writer’s mind | Scripture is simultaneously fully human speech and fully divine in origin/content |
| Kannada rendering | ಮನುಷ್ಯನ ಚಿತ್ತ (manuṣyana citta) | ಪವಿತ್ರಾತ್ಮನಿಂದ ನಡೆಸಲ್ಪಟ್ಟು (Pavitrātmaninda naḍesalpaṭṭu) | ದೇವರಿಂದ ಮನುಷ್ಯರು ಮಾತನಾಡಿದರು (Dēvarinda manuṣyaru mātanāḍidaru) |
| Risk tier | Medium | Critical (new) | Critical |
| Risk notes | No major collision; standard vocabulary for human volition. | This is the single most theologically load-bearing new verb in the whole letter for the “Reliability and Inspiration of Scripture” doctrine. ಪವಿತ್ರಾತ್ಮನಿಂದ ನಡೆಸಲ್ಪಟ್ಟು (“led/carried by the Holy Spirit”) must be sharply distinguished from ಆವೇಶ (āveśa) — ecstatic deity-possession/trance phenomena familiar from Karnataka folk religion and oracular/medium traditions (e.g., possessed village oracles, ecstatic bhakti states). φέρω in 1:21 conveys sovereign, purposeful divine superintendence producing coherent, truthful, historically-anchored Scripture through the writers’ own faculties — not a loss of consciousness or ecstatic trance-utterance. Mandatory translator note at this verse. | Reuse ದೇವರು exactly; the “from God” (ἀπὸ θεοῦ) must retain personal, propositional communication register, consistent with baseline’s caution against impersonal-ultimate-reality renderings of “God.” |
PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1 (2 Peter 1:1–15) — Preceding the Core Passage
Verses 16–21 were treated above as the core passage. This section covers the load-bearing terms of 1:1–15, the letter’s opening and its call to grow in virtue.
| Term (Greek) | Transliteration | Literal/Semantic Range | Contextual Meaning | Kannada Rendering | Risk | Notes |
|---|---|---|---|---|---|---|
| δοῦλος (1:1) | doulos | slave/bondservant; total ownership-belonging | Peter’s self-designation alongside ἀπόστολος — humble, total submission to Christ as owner | ದಾಸ (dāsa) | High (new) | ದಾಸ is the positive biblical self-designation (as in established Kannada Bible usage, “ಕ್ರಿಸ್ತನ ದಾಸ”), but ದಾಸ is also the exact self-identifying title of the Haridasa bhakti tradition (e.g., Purandara Dāsa — “servant of Hari”). Retain ದಾಸ here (positive sense, consistent with existing Kannada Bible convention) but flag: Peter’s “slave” status is grounded in Christ’s ownership by redemption/incarnation/lordship as taught in this letter, not a devotee’s chosen self-surrender to a personally selected deity. Contrast with the negative sense of the same Greek word in 2:19 below, which must NOT use ದಾಸ (see ch. 2). |
| ἀπόστολος (1:1) | apostolos | sent one with delegated authority | Reuse baseline | ಅಪೊಸ್ತಲ | Medium (reused) | Per baseline apostleship doctrine — avoid ಗುರು/ಜಂಗಮ associations. |
| ἰσότιμος πίστις (1:1) | isotimos pistis | ”equally-valued/precious faith” | Gentile believers’ faith is of identical standing to the apostles’ — no second-tier faith | ಸಮಾನ ಬೆಲೆಬಾಳುವ ನಂಬಿಕೆ (samāna belebāḷuva nambike) — reuse ನಂಬಿಕೆ | High | Reinforces baseline’s universal_scope_of_gospel — no caste/spiritual-attainment hierarchy in the faith received. |
| δικαιοσύνη (1:1) | dikaiosynē | righteousness | ”the righteousness of our God and Savior” — Christ’s own righteousness as the ground of faith’s reception | ನೀತಿವಂತಿಕೆ | Critical (reused) | Never ಧರ್ಮ, per baseline absolute rule. |
| σωτήρ (1:1, 11; 2:20; 3:2, 18) | sōtēr | Savior | New title-word for Christ, central to this letter (5 occurrences) | ರಕ್ಷಕ (rakṣaka) | Critical (new) | Must connect transparently to baseline ರಕ್ಷಣೆ (salvation) word-family. Avoid any rendering resembling a moksha-giver/liberator-from-cycle framing; ರಕ್ಷಕ conveys a personal deliverer who rescues persons who remain persons in relationship, exactly as ರಕ್ಷಣೆ was defined in the baseline. |
| χάρις, εἰρήνη (1:2) | charis, eirēnē | grace, peace | Reuse | ಕೃಪೆ, ಶಾಂತಿ | High/Medium (reused) | Standard opening greeting; consistent with Romans usage. |
| ἐπίγνωσις (1:2, 3, 8; also 2:20; 3:18 as γνῶσις) | epignōsis | full/precise/experiential knowledge | The central growth-term of the letter: knowing God and Christ savingly and relationally, not merely notionally | ದೇವರ ಸಂಪೂರ್ಣ ಜ್ಞಾನ (Dēvara sampūrṇa jñāna) | Critical (new) | ಜ್ಞಾನ (jñāna) is the term for the liberating, non-dual, Self-realizing knowledge of the identity of Ātman and Brahman central to the Jñāna-mārga (path of knowledge) of Advaita Vedānta — one of three classical margas to mokṣa. Mandatory translator note: ἐπίγνωσις in 2 Peter is relational, personal, knowledge of a distinct personal God/Savior gained through faith, growing over a lifetime of godly conduct — never impersonal Self-realization or dissolution of subject-object distinction. |
| θεία δύναμις (1:3) | theia dynamis | divine power | God’s power granting “all things pertaining to life and godliness” | ದೇವರ ದೈವಿಕ ಸಾಮರ್ಥ್ಯ (Dēvara daivika sāmarthya) | High (reused root) | ಸಾಮರ್ಥ್ಯ retained, never ಶಕ್ತಿ. |
| δόξα καὶ ἀρετή (1:3) | doxa kai aretē | glory and excellence/virtue | God’s own character as the ground of his call | ಮಹಿಮೆ ಮತ್ತು ಸದ್ಗುಣ (mahime mattu sadguṇa) | High (new — ἀρετή) | ಸದ್ಗುಣ (“good quality/virtue”) is broad, shared ethical vocabulary across Hindu, Jain, and Christian usage in Kannada — Medium collision risk in isolation, but here ascribed to God’s own being (not a human achievement), which is the key doctrinal safeguard: note that ἀρετή/ಸದ್ಗುಣ in 1:3 is God’s own moral excellence displayed in the call, distinguished from 1:5’s use of ἀρετή as a virtue for believers to cultivate (see below). |
| ἐπαγγέλματα (1:4) | epangelmata | promises | ”precious and very great promises” — the ground of participation in divine nature | ವಾಗ್ದಾನಗಳು (vāgdānagaḷu) | Medium | Standard covenant-promise vocabulary; consistent with baseline covenant/election register. |
| θείας κοινωνοὶ φύσεως (1:4) | theias koinōnoi physeōs | ”partakers/sharers of divine nature” | Believers become morally and relationally united to God’s holy character through the promises, escaping the world’s corruption — NOT an ontological merger or identity with God | ದೈವಿಕ ಸ್ವಭಾವದಲ್ಲಿ ಪಾಲುಗಾರರು (daivika svabhāvadalli pālugāraru) | Critical (new) | The single highest-risk new phrase in this curriculum. Directly adjacent to the baseline’s most extensively documented risk (Aikya/moksha/Advaita substitution warnings under “salvation,” “god,” “lord”). Must carry a mandatory, standing translator note: this is participatory, relational, moral transformation into God’s holiness through the Spirit and the promises — received while the believer remains a distinct person in ongoing relationship with God — NOT (a) the Veerashaiva Aikya state of final merger/dissolution of individual identity into Shiva, NOT (b) the Advaitic realization that the individual soul (Ātman) is already, in essence, identical with the impersonal Absolute (Brahman), and NOT (c) a Krishna-bhakti avatāric participation in divine substance. Every occurrence and every teaching reference to this phrase requires human theologian review. |
| φθορά (1:4; also 2:12, 19) | phthora | corruption, decay, moral ruin | The world’s condition from which believers escape through partaking divine nature | ಭ್ರಷ್ಟತೆ (bhraṣṭate) / ನಾಶ (nāśa) | High | Distinguish from cyclical karmic bondage (saṃsāra) as the thing “escaped” — biblical escape from φθορά is a one-time moral-spiritual transfer, not liberation from the rebirth cycle (cf. baseline caution on ಮೋಕ್ಷ/ಮುಕ್ತಿ for “salvation”). |
| σπουδή, ἀρετή, γνῶσις, ἐγκράτεια, ὑπομονή, εὐσέβεια, φιλαδελφία, ἀγάπη (1:5–7) | spoudē, aretē, gnōsis, enkrateia, hypomonē, eusebeia, philadelphia, agapē | the virtue-chain: diligence, virtue/excellence, knowledge, self-control, steadfastness, godliness, brotherly affection, love | The key sequence for “Growing in Christian Virtue” — grace-produced fruit added progressively to faith, not merit-earning stages | ಶ್ರದ್ಧೆ, ಸದ್ಗುಣ, ಜ್ಞಾನ, ಆತ್ಮಸಂಯಮ, ತಾಳ್ಮೆ, ದೇವಭಕ್ತಿ, ಸಹೋದರ ಪ್ರೀತಿ, ಪ್ರೀತಿ | Critical chain (new) | See individual notes below; as a whole, this list risks being read as a self-effort attainment ladder resembling the Lingayat shatsثala stage-path (already flagged in baseline for “sanctification” and “imputed_righteousness”) — mandatory translator note that this growth is the fruit of grace already given (1:3–4), not a merit ladder earning divine favor. |
| ἐγκράτεια (1:6) | enkrateia | self-control | Restraint over desire/appetite | ಆತ್ಮಸಂಯಮ (ātmasaṃyama) | Medium (new) | ಸಂಯಮ is also Patanjali’s technical yogic term (combined dhāraṇā-dhyāna-samādhi) aimed at siddhi (supernatural attainment). Translator note: here it denotes ordinary ethical self-discipline against sinful desire, not a meditative technique for spiritual power. |
| ὑπομονή (1:6) | hypomonē | steadfast endurance | A believer’s personal perseverance under trial, part of the virtue-chain | ತಾಳ್ಮೆ / ಸ್ಥಿರತೆ (tāḷme / sthirate) | High (new) | Must be kept lexically distinct from μακροθυμία (ch. 3, God’s forbearance) — using the same Kannada word for both would blur a human virtue with a divine attribute. Recommend ತಾಳ್ಮೆ here; reserve ದೀರ್ಘಶಾಂತಿ/ದೀರ್ಘಸಹನೆ for μακροθυμία (see ch. 3). |
| εὐσέβεια (1:6, 7; also 3:11) | eusebeia | godliness, reverent piety toward God expressed in conduct | A central virtue-term of the letter; godward reverence lived out ethically | ದೇವಭಕ್ತಿ (dēvabhakti) | Critical (new) | The hardest single lexical choice in this glossary. Baseline already rejected ಭಕ್ತಿ as the rendering for “faith” (πίστις) because it carries Haridasa Krishna-bhakti and Lingayat devotional-surrender connotations tied to a devotee-chosen personal deity. εὐσέβεια is a related but distinct concept (reverent godly conduct/piety, not saving trust), and no fully clean Kannada alternative exists without ಭಕ್ತಿ’s root. Adopt ದೇವಭಕ್ತಿ (“devotion toward God”) with a mandatory standing translator note: unlike Haridasa/Lingayat bhakti, which is a devotee-initiated, chosen surrender to a personally selected iṣṭa-devatā (chosen deity) as a path toward spiritual attainment, εὐσέβεια in 2 Peter is the fruit of divine power already granted (1:3) and of faith already received — reverence and godly conduct flowing from a settled relationship with the one God already revealed in Christ, not a devotional technique building toward union or merit. Every occurrence requires human theologian review. |
| φιλαδελφία, ἀγάπη (1:7) | philadelphia, agapē | brotherly affection, love | The chain’s culmination — love as the crown of Christian virtue | ಸಹೋದರ ಪ್ರೀತಿ, ಪ್ರೀತಿ | Low/Medium | Standard vocabulary; low collision risk. |
| ἀργός, ἄκαρπος (1:8) | argos, akarpos | idle, unfruitful | Describes one lacking these virtues | ನಿಷ್ಕ್ರಿಯ, ನಿಷ್ಫಲ | Low | Standard descriptive vocabulary. |
| τυφλός, μυωπάζων (1:9) | typhlos, myōpazōn | blind, short-sighted | One who lacks these virtues has forgotten his cleansing from sin | ಕುರುಡ, ಸಮೀಪದೃಷ್ಟಿಯುಳ್ಳ | Low | Standard descriptive vocabulary. |
| καθαρισμός (1:9) | katharismos | cleansing | Forgetting one’s past cleansing from sin (conversion) | ಶುದ್ಧೀಕರಣ (śuddhīkaraṇa) | Medium | Note distinction from baseline’s ಪವಿತ್ರೀಕರಣ (sanctification, the Spirit’s ongoing work) — καθαρισμός here is the past, decisive cleansing at conversion. |
| κλῆσις καὶ ἐκλογή (1:10) | klēsis kai eklogē | calling and election | ”Confirm your calling and election” — assurance rooted in perseverance in virtue | ಕರೆ ಮತ್ತು ದೇವರ ಆಯ್ಕೆ (kare mattu Dēvara āyke) — reuse both baseline terms | Critical (reused) | Per baseline divine_calling/election — never ಹಣೆಬರಹ (fatalism) or ವಿಧಿ (impersonal destiny); assurance here is confirmed, not earned, by fruit. |
| εἴσοδος, βασιλεία αἰώνιος (1:11) | eisodos, basileia aiōnios | entrance, eternal kingdom | ”Richly provided entrance into the eternal kingdom” | ಪ್ರವೇಶ, ನಿತ್ಯ ರಾಜ್ಯ | Medium (reuse ದೇವರ ರಾಜ್ಯ root) | Consistent with baseline kingdom_of_god — God’s sovereign eternal reign, not a territorial kingdom. |
| ὑπομιμνῄσκω, σκήνωμα, ἔξοδος (1:12–15) | hypomimnēskō, skēnōma, exodos | to remind, tent/tabernacle (body), departure | Peter reminds readers before his approaching death (“putting off my tent,” his “exodus”) | ನೆನಪಿಸು, ಗುಡಾರ (ದೇಹ), ನಿರ್ಗಮನ | Low | Standard metaphor for mortal body and death; no significant syncretism risk, though note ಗುಡಾರ (tent) as body-metaphor should not be confused with reincarnation-adjacent “changing bodies” language — this is a one-time departure to be with the Lord, not a transition to a new earthly body. |
Chapter 2 (2 Peter 2:1–22) — False Teachers and Their Judgment
| Term (Greek) | Transliteration | Literal/Semantic Range | Contextual Meaning | Kannada Rendering | Risk | Notes |
|---|---|---|---|---|---|---|
| ψευδοπροφῆται (2:1) | pseudoprophētai | false prophets | OT precedent for the false teachers now arising | ಸುಳ್ಳು ಪ್ರವಾದಿಗಳು (suḷḷu pravādigaḷu) — reuse ಪ್ರವಾದಿ + qualifier | Medium (new compound) | Straightforward compound on the reused baseline term. |
| ψευδοδιδάσκαλοι (2:1) | pseudodidaskaloi | false teachers | THE key term anchoring “False Teachers and Their Judgment” | ಸುಳ್ಳು ಬೋಧಕರು (suḷḷu bōdhakaru) | High (new) | Must clearly signal doctrinal falsehood against the one gospel, not merely “a different teacher” in a pluralistic religious marketplace. Karnataka’s landscape includes multiple legitimate teacher-lineages (Lingayat jangama, Haridasa guru-paramparā); ಸುಳ್ಳು (“false/lying”) is the indispensable qualifier distinguishing gospel counterfeits from a rival tradition’s own internal teachers, which this term does not address or condemn. |
| αἵρεσις ἀπωλείας (2:1) | hairesis apōleias | destructive sects/heresies | Doctrinally ruinous factions introduced secretly | ವಿನಾಶಕರ ಪಂಥಗಳು (vināśakara panthagaḷu) | High (new) | ಪಂಥ (“sect/school”) is a neutral, widely used word across Indian religious traditions (Lingayat panth, various sampradāyas); ವಿನಾಶಕರ (“destructive”) is the non-negotiable qualifier marking these out as ruinous departures from the one gospel, not a neutral alternate path. |
| δεσπότης (2:1) | despotēs | Master, Sovereign Owner | ”Denying the Master who bought them” — a term distinct from κύριος | ಒಡೆಯ (oḍeya) | High (new) | Distinct Greek word from κύριος (ಕರ್ತ, baseline). Recommend ಒಡೆಯ (owner/master) over ಪ್ರಭು, since ಪ್ರಭು is closely associated with the Lingayat Sharana title “Allama Prabhu” and other vachana-tradition honorifics. δεσπότης here specifically conveys ownership grounded in a costly redemption purchase (Christ “bought” them) — translator note required distinguishing this from a generic honorific lordship term and tying it to the atonement. |
| ἀγοράζω (2:1) | agorazō | to buy, purchase | Christ’s redemptive purchase of even those who later deny him | ಕೊಂಡುಕೊಂಡ (koṇḍukoṇḍa) | High (new) | Must retain the costly, sacrificial-atonement sense (Christ’s blood as the purchase price), not a neutral commercial transaction. |
| ἀπώλεια (2:1, 3; also 3:7, 16) | apōleia | destruction, ruin, perdition | The final, negative eschatological outcome for false teachers and their followers | ನಾಶ (nāśa) | High (new) | Straightforward negative-outcome term; note it names a real, final ruin under a personal God’s judgment, not an impersonal karmic exhaustion or a stage preceding another rebirth. |
| πλεονεξία, ἀσέλγεια (2:2–3) | pleonexia, aselgeia | greed, sensuality/licentiousness | Moral character of the false teachers and their followers | ದುರಾಶೆ, ಕಾಮುಕತೆ | Low/Medium | Standard ethical vocabulary. |
| κρίμα, κρίσις (2:3, 9; also 3:7) | krima, krisis | judgment, verdict | ”Their condemnation… has not been idle” — the certainty of coming judgment | ತೀರ್ಪು / ನ್ಯಾಯತೀರ್ಪು (tīrpu / nyāyatīrpu) | High (new) | Central to two of the seven curriculum doctrines (false teachers’ judgment; the Day of the Lord). Must be a personal God’s forensic verdict, not an impersonal karmic accounting or fatalistic outcome (cf. baseline caution on ಹಣೆಬರಹ/ಕರ್ಮದ ನಿಯಮ under “providence”). |
| ταρταρόω (2:4) | tartaroō | to cast into Tartarus, to confine in the place of judgment for fallen angels | Unique NT hapax describing God’s judgment/confinement of the sinning angels | ಅಂಧಕಾರದ ಬಂಧನದಲ್ಲಿ ಇಡಲ್ಪಟ್ಟ (andhakārada bandhanadalli iḍalpaṭṭa) — descriptive rendering, “placed in chains/bonds of darkness” | Critical (new) | Avoid ನರಕ (naraka) as a direct equivalent: naraka in popular Hindu/Puranic cosmology denotes one or more temporary hellish realms within a karma-driven cycle, from which a soul is eventually reborn after exhausting its negative karma. 2 Peter’s Tartarus-confinement is a holding-place for fallen angels awaiting a final, singular judgment within a linear eschatology, not a temporary station within an endless cycle. Prefer the descriptive phrase drawn directly from the text’s own imagery (“chains of gloomy darkness… kept for judgment,” v. 4) over any single-word gloss. Mandatory translator note. |
| κατακλυσμός (2:5; also 3:6) | kataklysmos | flood, deluge | Noah’s flood as a historical precedent for judgment | ಜಲಪ್ರಳಯ (jalapraḷaya) | Medium (new) | ಪ್ರಳಯ (praḷaya) is the standard Hindu cosmological term for periodic cosmic dissolution (part of the sṛṣṭi-sthiti-praḷaya cycle) — flag that this compound ಜಲಪ್ರಳಯ specifically denotes the historical, one-time Noahic flood-judgment, not a recurring cosmic dissolution phase; the wider risk around ಪ್ರಳಯ-imagery recurs more forcefully in ch. 3 (see below). |
| ἀσεβής, δίκαιος (2:5–8) | asebēs, dikaios | ungodly, righteous | The ungodly world vs. righteous Lot | ಭಕ್ತಿಹೀನ, ನೀತಿವಂತ | Medium (reuse ನೀತಿ root) | ನೀತಿವಂತ consistent with baseline ನೀತಿವಂತಿಕೆ family. |
| πειρασμός, ῥύομαι (2:9) | peirasmos, rhyomai | trial, to rescue/deliver | ”The Lord knows how to rescue the godly from trial” | ಪ್ರಲೋಭನೆ, ಬಿಡಿಸು/ರಕ್ಷಿಸು | Medium | ರಕ್ಷಿಸು ties naturally to baseline ರಕ್ಷಣೆ root; consistent register. |
| κολαζομένους τηρεῖν (2:9) | kolazomenous tērein | to keep under punishment | The unrighteous are kept under punishment until the day of judgment | ಶಿಕ್ಷೆಗೊಳಗಾಗಿ ಇಡಲ್ಪಟ್ಟಿರುವವರು | Medium | Consistent with κρίσις/κρίμα above; a personal God’s ongoing, purposeful confinement, not an impersonal law of consequence. |
| κυριότης, δόξαι (2:10) | kyriotēs, doxai | dominion/authority (abstract), “glorious ones” (angelic beings) | False teachers despise authority and blaspheme angelic powers they do not understand | ಪ್ರಭುತ್ವ, ಮಹಿಮಾಪೂರ್ಣ ವ್ಯಕ್ತಿಗಳು | Medium | Standard vocabulary for celestial hierarchy; low independent syncretism risk beyond consistency with ಮಹಿಮೆ. |
| ζῷα ἄλογα, φθορά (2:12) | zōa aloga, phthora | irrational animals, corruption/destruction | False teachers compared to instinct-driven animals destined for destruction | ಬುದ್ಧಿಯಿಲ್ಲದ ಪ್ರಾಣಿಗಳು, ನಾಶ | Low | Reuse ನಾಶ; standard imagery. |
| μισθὸς ἀδικίας (2:13, 15) | misthos adikias | wages of unrighteousness | Balaam’s and the false teachers’ self-serving motive | ಅನೀತಿಯ ಸಂಬಳ (anītiya sambaḷa) | Medium | ಅನೀತಿ built on ನೀತಿ root, consistent register. |
| Βαλαάμ (2:15–16) | Balaam | proper name | OT type of a prophet corrupted by greed | ಬಿಳಾಮ (Biḷāma) | Low | Proper name; establish standard Kannada Bible form. |
| ἐλευθερία, δοῦλος/δεδούλωται (2:19) | eleutheria, doulos/dedoulōtai | freedom, slave/enslaved | ”Promising them freedom while they themselves are slaves of corruption” | ಸ್ವಾತಂತ್ರ್ಯ, ಗುಲಾಮ (svātantrya, gulāma) | High (new) | This is δοῦλος used in its negative sense (bondage to corruption) — deliberately render with ಗುಲಾಮ, NOT ದಾಸ, to avoid confusion with the positive Haridasa bhakti self-designation “dāsa” (servant/devotee of Hari) that Peter’s own positive self-title in 1:1 legitimately echoes. Using the same Kannada word for both the honorable apostolic “slave of Christ” and the shameful “slave of corruption” would blur a deliberate biblical contrast; keep ದಾಸ (1:1, positive) and ಗುಲಾಮ (2:19, negative) lexically distinct. |
| ὁδὸς τῆς δικαιοσύνης (2:21) | hodos tēs dikaiosynēs | the way of righteousness | The path of right standing/conduct that apostates have abandoned | ನೀತಿವಂತಿಕೆಯ ಮಾರ್ಗ (nītivantikeya mārga) | High (reused root) | Reuse ನೀತಿವಂತಿಕೆ; do not substitute ಧರ್ಮಮಾರ್ಗ, which would reintroduce the forbidden ಧರ್ಮ substitution. |
| παροιμία (2:22) | paroimia | proverb | The proverbs of the dog and the sow illustrate the apostates’ return to corruption | ಗಾದೆ (gāde) | Low | Standard term; the vivid animal imagery itself carries no independent doctrinal risk. |
Chapter 3 (2 Peter 3:1–18) — The Day of the Lord, Patience, and Final Judgment
| Term (Greek) | Transliteration | Literal/Semantic Range | Contextual Meaning | Kannada Rendering | Risk | Notes |
|---|---|---|---|---|---|---|
| ἐμπαῖκται (3:3) | empaiktai | scoffers, mockers | Those who will mock the promise of Christ’s return in the last days | ಪರಿಹಾಸ್ಯ ಮಾಡುವವರು (parihāsya māḍuvavaru) | High (new) | Anchors the doctrine “Certainty of Christ’s Return” by contrast — their mockery (“Where is the promise of his coming?”) is the very challenge the doctrine answers; ensure the rendering conveys deliberate scorn, not innocent doubt. |
| παρουσία (3:4, 12) | parousia | coming/arrival | Reused from 1:16; the scoffers’ target and the object hastened toward in 3:12 | ಆಗಮನ | Critical (reused) | See core-passage notes above; same Critical risk profile applies throughout ch. 3. |
| κτίσις (3:4) | ktisis | creation | ”From the beginning of creation” — the scoffers’ false uniformitarian premise | ಸೃಷ್ಟಿ (sṛṣṭi) | High (new) | ಸೃಷ್ಟಿ is also the standard term for the creative phase of the beginningless-endless Hindu cosmological cycle (sṛṣṭi-sthiti-praḷaya). Translator note: biblical creation is a single, one-time origination event by a personal Creator with a real beginning and a real, final consummation (3:13) — not one recurring phase in an endless cycle. |
| κατακλυσμός (3:6) | kataklysmos | flood | Reused from 2:5; the past judgment-by-water as pattern for future judgment-by-fire | ಜಲಪ್ರಳಯ | Medium (reused) | See ch. 2 note. |
| πῦρ, στοιχεῖα (3:7, 10, 12) | pyr, stoicheia | fire, elements/basic constituents | The present heavens and earth “stored up for fire,” to be dissolved at the Day of the Lord | ಬೆಂಕಿ, ಮೂಲಧಾತುಗಳು (beṅki, mūladhātugaḷu) | High (new) | ಮೂಲಧಾತುಗಳು risks evoking the Pañca Mahābhūta (five elements) schema of Sāṃkhya/Vedānta cosmology, and ಬೆಂಕಿ-based cosmic destruction risks evoking praḷaya-agni, the periodic dissolving fire at the end of a Hindu cosmic age (kalpa). Mandatory translator note: this fire is a single, final, historical event within a linear timeline that ends in a permanent new creation (3:13), not one recurring dissolution within an endless kalpa-cycle to be followed by yet another creation. |
| ἡμέρα κρίσεως καὶ ἀπωλείας (3:7) | hēmera kriseōs kai apōleias | day of judgment and destruction | Reuses κρίσις and ἀπώλεια; the culminating verdict on the ungodly | ನ್ಯಾಯತೀರ್ಪಿನ ಮತ್ತು ನಾಶದ ದಿನ | High (reused) | See notes above under both component terms. |
| μία ἡμέρα…ὡς χίλια ἔτη (3:8) | mia hēmera…hōs chilia etē | ”one day…as a thousand years” | God’s relationship to time is not bound by human timescales — grounds patience doctrine | ಒಂದು ದಿನ ಸಾವಿರ ವರ್ಷಗಳ ಹಾಗೆ (ondu dina sāvira varṣagaḷa hāge) | High (new) | Must not be read as endorsing a cyclical or cosmically vast “yuga” timescale (e.g., the immense, repeating yuga-cycles of Hindu cosmology, sometimes popularly invoked to relativize any specific promised event). The point is God’s sovereign transcendence of human time, in service of a real, imminent, one-time, terminating event — not participation in an endless temporal cycle. |
| βραδύνει (3:9) | bradynei | is slow, delays | ”The Lord is not slow concerning his promise” | ತಡಮಾಡುವುದಿಲ್ಲ (taḍamāḍuvudilla) | Medium (new) | Straightforward; supports the patience doctrine directly. |
| μακροθυμεῖ (3:9) | makrothymei | is patient, longsuffering | God’s forbearance in delaying judgment to allow repentance — THE anchor term for “Patience of God’s Timing” | ದೀರ್ಘಶಾಂತಿಯುಳ್ಳವನಾಗಿದ್ದಾನೆ / ದೀರ್ಘಸಹನೆ ತೋರಿಸುತ್ತಾನೆ (dīrghaśāntiyuḷḷavanāgiddāne / dīrghasahane tōrisuttāne) | Critical (new) | Must be kept lexically distinct from ὑπομονή (1:6, a human virtue rendered ತಾಳ್ಮೆ above) — μακροθυμία here is a specific divine attribute, God’s personal forbearance toward sinners for the purpose of their repentance. Mandatory translator note distinguishing this from (a) the impersonal, gradual “ripening” of karma over time (already flagged in baseline under “providence” vs. ಕರ್ಮದ ನಿಯಮ) and (b) mere cosmic slowness or fatalistic delay (ಹಣೆಬರಹ). God’s patience is personal, purposive, relational, and oriented toward the salvation of specific persons. |
| μετάνοια (3:9) | metanoia | repentance | The purpose of God’s patience — “not wishing that any should perish, but that all should reach repentance” | ಪಶ್ಚಾತ್ತಾಪ (paścāttāpa) | Medium (new) | Standard Christian term; connects directly to baseline’s universal-scope-of-gospel doctrine (God’s patience extended without partiality). |
| ἡμέρα κυρίου (3:10) | hēmera kyriou | Day of the Lord | THE anchor term for “The Day of the Lord and Final Judgment” — reuses ಕರ್ತ | ಕರ್ತನ ದಿನ (Kartana dina) | Critical (new) | The single highest cosmological risk-term in ch. 3. Must be sharply distinguished from Hindu Praḷaya — the periodic, recurring dissolution of the universe at the end of each kalpa within a beginningless, endless cosmic cycle (sometimes further tied to the declining Yuga sequence culminating in Kali Yuga). The Day of the Lord in 2 Peter 3 is a single, final, unrepeatable historical event, personally executed by the returning Lord Jesus Christ, that terminates the present created order once for all and ushers in a permanent new creation (3:13) — it is not one turn of an ongoing wheel of cosmic time. Mandatory translator note and human theologian review at every occurrence. |
| κλέπτης (3:10) | kleptēs | thief | ”will come like a thief” — suddenness/unexpectedness of the Day of the Lord | ಕಳ್ಳ (kaḷḷa) | Low | Standard image; already familiar from wider NT usage (parallel Gospel sayings). |
| ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις (3:11) | hagiais anastrophais kai eusebeiais | holy conduct and godliness | Reuses ἅγιος and εὐσέβεια; ethical response to the coming Day | ಪವಿತ್ರ ನಡತೆ ಮತ್ತು ದೇವಭಕ್ತಿ | High (reused) | See ch. 1 note on εὐσέβεια/ದೇವಭಕ್ತಿ; same Critical-adjacent caution applies. |
| σπεύδοντας τὴν παρουσίαν (3:12) | speudontas tēn parousian | hastening the coming | Believers’ prayerful, holy living “hastens” the Day of the Lord’s arrival | ಆಗಮನವನ್ನು ತ್ವರೆಗೊಳಿಸುತ್ತಾ (āgamanavannu tvaregoḷisuttā) | High (new) | Care needed: this must not be read as human effort causing or earning the Day’s arrival (a subtle merit-effort risk parallel to baseline’s grace-vs-merit caution), but as believers’ eager, expectant, obedient anticipation appointed by God to accompany his own sovereign timing. |
| καινοὺς οὐρανοὺς καὶ γῆν καινήν (3:13) | kainous ouranous kai gēn kainēn | new heavens and a new earth | The permanent, final new creation “in which righteousness dwells” | ಹೊಸ ಆಕಾಶವೂ ಹೊಸ ಭೂಮಿಯೂ (hosa ākāśavū hosa bhūmiyū) | Critical (new) | Reuses ನೀತಿವಂತಿಕೆ (“righteousness dwells”). Must be taught as a singular, permanent, final new creation — not one more turn in an endless creation-dissolution (sṛṣṭi-praḷaya) cycle that will itself eventually be dissolved again. This is the terminus of linear history, paired conceptually with baseline’s caution on ಪುನರುತ್ಥಾನ (resurrection) as also ending, not continuing, a cycle. |
| ἄσπιλοι καὶ ἀμώμητοι (3:14) | aspiloi kai amōmētoi | without spot and blameless | The ethical goal of readiness for the Day of the Lord | ನಿಷ್ಕಳಂಕ ಮತ್ತು ನಿರ್ದೋಷ (niṣkaḷaṅka mattu nirdōṣa) | Low/Medium | Standard purity-of-conduct vocabulary; ensure it reads as moral blamelessness before a personal Judge, not ritual purity. |
| Παῦλος (3:15) | Paulos | Paul, proper name | Peter’s endorsement of Paul’s letters as authoritative | ಪೌಲ (Paula) | Low (reused) | Established form per baseline transliteration standards. |
| γραφαί (3:16) | graphai | Scriptures | Paul’s letters placed alongside “the rest of the Scriptures” — a key canonical-recognition verse | ಪವಿತ್ರ ಗ್ರಂಥಗಳು (pavitra granthagaḷu) | Critical (reused) | Same risk profile as γραφή in 1:20; this verse additionally shows the NT documents themselves being recognized as Scripture in the apostolic era — an important supporting text for the inspiration doctrine. |
| δυσνόητα, στρεβλοῦσιν (3:16) | dysnoēta, streblousin | hard to understand, to twist/distort | False teachers distort difficult Scripture passages to their own destruction | ಗ್ರಹಿಸಲು ಕಷ್ಟಕರ, ತಿರುಚುತ್ತಾರೆ | Medium | Reinforces the false-teacher doctrine from ch. 2; standard vocabulary. |
| πλάνη, στηριγμός (3:17) | planē, stērigmos | error/deception, firmness/stability | The danger of being carried away by lawless error, losing one’s stability | ಭ್ರಮೆ, ಸ್ಥಿರತೆ | Medium | ಸ್ಥಿರತೆ here echoes ὑπομονή’s rendering (1:6) as a positive counterpart — consistent register for “standing firm.” |
| αὐξάνετε ἐν χάριτι καὶ γνώσει (3:18) | auxanete en chariti kai gnōsei | grow in grace and knowledge | The letter’s closing charge — reuses χάρις, γνῶσις, σωτήρ, δόξα | ಕೃಪೆಯಲ್ಲಿಯೂ ಜ್ಞಾನದಲ್ಲಿಯೂ ಬೆಳೆಯಿರಿ (kṛpeyalliyū jñānadalliyū beḷeyiri) | High (reused) | Bookends the letter’s virtue and knowledge themes (1:2–8); same ಜ್ಞಾನ risk-note as ἐπίγνωσις applies — growth here is relational and grace-grounded, not a Jñāna-mārga ascent to Self-realization. |
Summary of Full-Book Coverage
- Chapter 1 (1:1–15 surveyed above; 1:16–21 treated as the core passage verse-by-verse): No content silently omitted. Introduces δοῦλος, σωτήρ, ἐπίγνωσις, θεία δύναμις, ἀρετή, θείας κοινωνοὶ φύσεως, φθορά, the virtue-chain (ἐγκράτεια, ὑπομονή, εὐσέβεια, φιλαδελφία), κλῆσις καὶ ἐκλογή (reused), βασιλεία αἰώνιος, plus the core passage’s μῦθος, παρουσία, ἐπόπται, μεγαλειότης, προφητικὸς λόγος, γραφή, φέρω.
- Chapter 2: Fully surveyed. Introduces ψευδοδιδάσκαλοι, δεσπότης, ἀγοράζω, ἀπώλεια, κρίμα/κρίσις, ταρταρόω, κατακλυσμός, ἐλευθερία/δοῦλος (negative sense), ὁδὸς τῆς δικαιοσύνης.
- Chapter 3: Fully surveyed. Introduces ἐμπαῖκται, κτίσις, πῦρ/στοιχεῖα, μία ἡμέρα ὡς χίλια ἔτη, μακροθυμία, μετάνοια, ἡμέρα κυρίου, καινοὺς οὐρανοὺς καὶ γῆν καινήν, γραφαί (canonical recognition).
All three chapters of 2 Peter contain load-bearing theological vocabulary; none is a “no new terms” chapter.
This document extends, and must be read alongside, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) for Kannada.