Semantic Analysis

07 — Semantic Analysis: 2 Peter

How to read this document

Each entry lists: original Greek word, transliteration, literal meaning, semantic range, English variants (how English translations render it), contextual theological meaning in 2 Peter, and destination-language (Konkani) rendering risk. Terms already fixed in the Romans baseline translation_memory.json are marked [BASELINE — reuse exactly]; all others are marked [NEW — proposed for this curriculum] and are risk-tiered using the same Critical/High/Medium/Low framework as the baseline.

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

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.

μῦθος — mythos [NEW]

Literal meaning: a tale, story, fable; something recited/invented.
Semantic range: fictional narrative → cleverly invented religious/philosophical legend, as opposed to eyewitness fact.
English variants: “myth,” “fable,” “cleverly devised story,” “fictitious tale.”
Contextual theological meaning: Peter explicitly denies that the apostolic testimony to Christ’s power and coming rests on invented legend; it rests on eyewitness fact (v. 16b–18). This underlies the doctrine of the Reliability and Inspiration of Scripture.
Konkani rendering & risk: कल्पित कथा (kalpit kathā, “invented/imaginative tale”). Risk: High. Goa’s own inculturated Christian literary history (Thomas Stephens’ 1616 Kristapurana, written in Puranic ovi meter) means narrative/poetic religious literature is a respected regional category; reviewers must ensure कल्पित कथा reads as “a fabricated, invented tale” (the opposite of eyewitness fact) and not as a blanket dismissal of all narrative-form scripture or of the Puranic literary register itself. A translator note distinguishing “fabricated legend” from “inspired narrative testimony” is required at first occurrence.

δύναμις — dynamis, here “power” — reuse baseline power_of_god → देवाचें सामर्थ्य [BASELINE], contextually “the power … of our Lord Jesus Christ” (Christ’s power, not merely God the Father’s, extending the baseline term Christologically). Risk: High (as baseline), reinforced with an exclusivity/Christological marker in this verse.

παρουσία — parousia [NEW — doctrinally central]

Literal meaning: “presence,” “arrival,” “coming.”
Semantic range: a ruler’s official state visit/arrival (Hellenistic usage) → the Second Coming of Christ in NT usage.
English variants: “coming,” “arrival,” “advent,” “presence.”
Contextual theological meaning: the certain, future, visible return of Christ in power — the doctrinal anchor for “The Certainty of Christ’s Return.” Peter grounds this in eyewitness experience of the Transfiguration (a preview of that coming glory), not speculation.
Konkani rendering & risk: पुनरागमन (punarāgaman, “coming again / return”). Risk: Critical. This is a load-bearing eschatological term appearing at 1:16, 3:4, and 3:12. Must never be rendered with any term suggesting a repeatable, cyclical divine descent (avoid any wording resembling अवतार-language, per baseline’s Critical incarnation rule); Christ’s parousia is a singular, certain, future historical event, not one more periodic manifestation.

ἐπόπτης — epoptēs (pl. ἐπόπται) [NEW]

Literal meaning: “an overseer/observer,” from a verb meaning “to look upon, witness.”
Semantic range: eyewitness in a formal, testimonial sense (used of initiates who had “seen” mystery-cult rites in secular Greek, but here repurposed for verifiable historical witness).
English variants: “eyewitnesses,” “we saw with our own eyes.”
Contextual theological meaning: Peter insists the apostles personally, physically witnessed Christ’s majesty at the Transfiguration — direct empirical grounding for apostolic testimony.
Konkani rendering & risk: प्रत्यक्षदर्शी (pratyakshadarśī, “one who has seen directly/firsthand”). Risk: Low. Straightforward legal/testimonial term; low ambiguity.

μεγαλειότης — megaleiotēs [NEW]

Literal meaning: “greatness,” “majesty,” “magnificence.”
Semantic range: splendor/greatness of a ruler or deity.
English variants: “majesty,” “grandeur,” “magnificence.”
Contextual theological meaning: refers to Christ’s Transfiguration glory, a preview of his return in glory.
Konkani rendering & risk: महिमा (mahimā). Risk: Medium. महिमा is widely used in Goan Hindu devotional literature to describe a deity’s greatness (e.g., Devi-mahima hymns to Shantadurga/Mahalasa). Must be anchored explicitly to Christ (“ख्रिस्ताची महिमा”) so it reads as this specific Lord’s unique majesty, not comparative greatness among many venerated figures.

2 Peter 1:17

Greek: λαβὼν γὰρ παρὰ Θεοῦ Πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης, Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός μου, εἰς ὃν ἐγὼ εὐδόκησα.

τιμή — timē, “honor” [NEW]

Literal meaning: value, worth, honor, price.
Semantic range: monetary worth → social honor/esteem → divine honor bestowed.
English variants: “honor,” “esteem.”
Contextual theological meaning: honor bestowed on Christ by the Father at the Transfiguration, alongside “glory.”
Konkani rendering & risk: मान (mān, “honor/respect”). Risk: Low.

δόξα — doxa — reuse baseline glory → गौरव [BASELINE]. Risk: High (as baseline); here specifically the glory bestowed by the Father on the Son, reinforcing the doctrine of the Deity of Christ.

μεγαλοπρεπὴς δόξα — megaloprepēs doxa, “the Majestic Glory” [NEW — title for God the Father]

Literal meaning: “magnificently-fitting glory,” i.e., glory that befits supreme majesty.
Semantic range: a reverent circumlocution avoiding direct pronunciation of God’s name/voice, similar to OT reverential substitutions.
English variants: “the Majestic Glory,” “the Excellent Glory” (KJV).
Contextual theological meaning: names God the Father as the source of the voice at the Transfiguration; a unique divine title, not a generic description.
Konkani rendering & risk: महिमावंत गौरव (mahimāvant gaurav, “the Majestic Glory”). Risk: High. Must be capitalized/treated as a proper title referring uniquely to God the Father (parallel structure to “प्रभू” as a title, not a common noun phrase), to preserve its function as a name for God rather than a descriptive compliment.

φωνή — phōnē, “voice” [NEW]

Literal meaning: voice, sound, utterance.
Semantic range: human voice → divine speech/utterance.
English variants: “voice.”
Contextual theological meaning: the Father’s own audible testimony to the Son at the Transfiguration — direct divine speech confirming Christ’s Sonship.
Konkani rendering & risk: वाणी (vāṇī, “voice/utterance,” elevated register appropriate for divine speech). Risk: Low.

Υἱός — reuse baseline son_of_god → देवाचो पुत्र [BASELINE], here in the direct divine declaration “This is my beloved Son.” Risk: Critical (as baseline) — must retain the eternal, unique Sonship sense, not honorary or adoptive sonship.

ἀγαπητός — agapētos, “beloved” [NEW]

Literal meaning: “dearly loved, beloved one.”
Semantic range: object of settled, chosen love (from ἀγάπη), often used of an only/especially cherished son.
English variants: “beloved,” “dearly loved.”
Contextual theological meaning: intensifies the uniqueness of the Son’s relationship to the Father.
Konkani rendering & risk: लाडको (lāḍko, “dearly beloved”) or प्रिय (priya). Risk: Low-Medium. Prefer प्रिय for formal register consistency with प्रेम (agapē, below).

εὐδοκέω — eudokeō, “well-pleased” [NEW]

Literal meaning: to be well-pleased, to take delight in.
Semantic range: settled approval/delight, not mere emotional pleasure.
English variants: “with whom I am well pleased,” “in whom I delight.”
Contextual theological meaning: the Father’s approval of the Son is total and prior to any human merit — relevant background for “Growing in Christian Virtue” (God’s approval of Christ is not earned by works, and by extension believers’ standing is grounded in Christ, not personal merit).
Konkani rendering & risk: खुशी पावलो (khuśī pāvlo, “was pleased/delighted”). Risk: Low.

2 Peter 1:18

Greek: καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν σὺν αὐτῷ ὄντες ἐν τῷ ἁγίῳ ὄρει.

ἅγιος — hagios — reuse baseline holy → पवित्र [BASELINE], here of “the holy mountain” (the Mount of Transfiguration). Risk: High (as baseline).

ὄρος — oros, “mountain” [NEW, low doctrinal weight]

Literal meaning: mountain, hill.
Contextual theological meaning: the specific, geographically real site of the Transfiguration — reinforcing the historicity Peter is defending against the charge of “myth” (v. 16).
Konkani rendering & risk: दोंगर (ḍoṅgar, “mountain”). Risk: Low.

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.

βεβαιότερος — bebaioteros, “more sure/firm” [NEW]

Literal meaning: comparative of βέβαιος, “firm, sure, confirmed” — “more confirmed/firmer.”
Semantic range: legally or evidentially secured, dependable.
English variants: “more sure,” “made more certain,” “confirmed.”
Contextual theological meaning: eyewitness testimony (vv. 16–18) and prophetic Scripture together give believers a doubly-confirmed basis for confidence — a key plank for the Reliability of Scripture doctrine.
Konkani rendering & risk: अधिक निश्चीत (adhik niścīt, “more certain/confirmed”). Risk: Low.

προφητικὸς λόγος — prophētikos logos, “prophetic word” [NEW compound; builds on baseline prophecy → भविष्यवाणी]

Literal meaning: “word/message pertaining to a prophet.”
Semantic range: the OT prophetic writings as a unified, authoritative body of divine testimony.
English variants: “the prophetic word,” “the word of prophecy,” “the prophetic message.”
Contextual theological meaning: the OT prophetic Scriptures, confirmed by Christ’s Transfiguration and by fulfillment, are a sure guide until Christ’s return.
Konkani rendering & risk: भविष्यवाणीचें वचन (bhaviṣyavāṇīcẽ vacan). Risk: Medium. Must be read as a stable, written, authoritative divine deposit — not simply “a prediction,” which risks assimilation to astrological forecasting (already guarded against for भविष्यवाणी alone in the baseline; the compound must retain that same guard).

λύχνος — lychnos, “lamp” [NEW, metaphor]

Literal meaning: a small oil lamp.
Contextual theological meaning: Scripture as a light guiding believers through a dark world until the dawning of Christ’s return.
Konkani rendering & risk: दिवो (divo, “lamp”). Risk: Low.

αὐχμηρὸς τόπος — “a dark/murky/dim place” [NEW]

Konkani rendering & risk: काळोख जागो (kāḷokh jāgo, “dark place”). Risk: Low.

φωσφόρος — phōsphoros, “light-bringer, morning star” [NEW]

Literal meaning: “light-bearing” (from φῶς + φέρω); the planet Venus as morning star.
Semantic range: astronomical morning star → messianic metaphor for Christ’s return (cf. Rev 22:16, “bright morning star”).
English variants: “morning star,” “day star.”
Contextual theological meaning: the dawning of Christ’s return, bringing full light after the present partial illumination of prophecy.
Konkani rendering & risk: पयलपारेचो तारो (paylapārẽco tāro, “morning star”). Risk: Medium-High. Venus/the morning star carries astrological significance in regional practice (Shukra graha in Hindu astrology, linked to fortune-telling and horoscope-casting, an area the baseline already treats cautiously via the प्रोफेसी/ज्योतिषी distinction). A translator note must clarify this is a messianic metaphor for Christ’s certain return, not an astrological reference or omen.

2 Peter 1:20

Greek: τοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται.

προφητεία — reuse baseline prophecy → भविष्यवाणी [BASELINE]. Risk: Low (as baseline).

γραφή — graphē, “writing, Scripture” [NEW — doctrinally central]

Literal meaning: “a writing” (from γράφω, “to write”).
Semantic range: any written document → the sacred, authoritative Scriptures (OT, and by extension apostolic writings, cf. 3:16).
English variants: “Scripture,” “the Scriptures,” “writing.”
Contextual theological meaning: names the OT prophetic writings as a single authoritative, divinely-sourced corpus — foundational for the doctrine of the Reliability and Inspiration of Scripture.
Konkani rendering & risk: पवित्र शास्त्र (pavitra śāstra, “Holy Scripture”). Risk: High. शास्त्र alone is the generic Sanskrit-derived word for any authoritative treatise across the whole Hindu textual tradition (Dharmaśāstra, Arthaśāstra, Vedānta-śāstra, jyotiṣa-śāstra, etc.) and risks being heard as “a shastra among many shastras.” The qualifier पवित्र is not optional here — every occurrence in this curriculum must read पवित्र शास्त्र, never bare शास्त्र, to mark it as the unique, God-breathed Bible, consistent with the baseline’s inspiration_of_scripture doctrine note referencing the Kristapurana precedent.

ἐπίλυσις — epilysis, “interpretation, release/unloosing” [NEW]

Literal meaning: “a loosing/releasing,” hence “explanation, interpretation.”
Semantic range: private explanation/solving → the act or product of interpreting a text.
English variants: “interpretation,” “one’s own interpretation.”
Contextual theological meaning: no prophecy originates from a prophet’s own private interpretation of events — it originates from God (v. 21). Directly supports the Inspiration of Scripture doctrine.
Konkani rendering & risk: स्वताचो अर्थ लावप (svatācho arth lāvap, “one’s own interpreting/meaning-making”). Risk: Medium. Must be clearly tied to the origin of prophecy (not human invention) rather than to the separate, later question of reading Scripture correctly (addressed again in 3:16 with στρεβλόω, “twist”).

2 Peter 1:21

Greek: οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ, ἀλλὰ ὑπὸ Πνεύματος Ἁγίου φερόμενοι ἐλάλησαν ἀπὸ Θεοῦ ἄνθρωποι.

θέλημα ἀνθρώπου — “will of man” [NEW]

Literal meaning: “the will/intention of a human being.”
Contextual theological meaning: negates human origination of prophecy — sets up the positive contrast with the Spirit’s agency.
Konkani rendering & risk: मनीसाची इच्छा (manīsācī icchā, “human will”). Risk: Low.

φέρω (passive, φερόμενοι) — “carried, borne along” [NEW]

Literal meaning: “to carry, bear, bring.”
Semantic range: a ship being carried/driven by wind (a common nautical metaphor in Koine usage) → persons carried along by the Spirit’s agency.
English variants: “carried along,” “moved,” “borne along.”
Contextual theological meaning: describes the mode of inspiration — human authors spoke, but were actively carried/moved by the Holy Spirit, not merely inspired in a vague poetic sense. Core term for verbal-plenary inspiration.
Konkani rendering & risk: चालोवणे / व्हरतले (cālovṇe / vhartale, “were carried/moved along”). Risk: Medium. Must preserve dual agency — real human speech, yet decisively Spirit-originated and Spirit-directed — without collapsing into either (a) mechanical dictation that erases the human author’s voice, or (b) a merely inspirational/poetic-muse sense that would equate biblical inspiration with the reverence given to any inspired devotional poet (cf. baseline’s caution regarding संत/Varkari poet-saints).

Πνεῦμα Ἅγιον — reuse baseline holy_spirit → पवित्र आत्मा [BASELINE]. Risk: Critical (as baseline) — the active divine Agent of inspiration.

ἄνθρωποι ἀπὸ Θεοῦ — “men from/of God” [NEW, low risk]

Contextual theological meaning: human authors, genuinely speaking, yet sourced “from God.”
Konkani rendering & risk: देवाचे मनीस (devāce manīs, “God’s men/people”). Risk: Low, provided देव already carries its required exclusivity marker elsewhere in the surrounding context.

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

Chapter 1 (vv. 1–15; vv. 16–21 treated in full above)

2 Peter opens with the letter’s greeting and thematic overture: the shared faith, the call to godliness, and the “virtue chain” of 1:5–7 — introducing several terms load-bearing for “Growing in Christian Virtue” that recur throughout the epistle.

Σίμων Πέτρος — Simōn Petros, “Simon Peter” [NEW, proper name]

Konkani rendering & risk: शिमोन पेत्र (Śimon Petra). Risk: Low (established Bible proper-name form; consistent with the AI requirements’ proper-noun conventions).

δοῦλος — doulos, “slave/servant” [NEW]

Literal meaning: a bondservant, one owned by a master.
Semantic range: literal slave → voluntary, total self-devotion to a master, a standard NT self-designation for ministers of Christ.
English variants: “servant,” “bondservant,” “slave.”
Contextual theological meaning: Peter identifies himself as Christ’s owned servant before naming his apostolic office — humility grounding authority.
Konkani rendering & risk: सेवक (sevak, “servant”). Risk: Medium. दास (dās) was considered and rejected: दास carries strong associations with Hindu dāsya-bhāva (devotional “servant-mood” toward a chosen personal deity, e.g., Hanuman as Ram’s dās), which risks importing an entire bhakti devotional framework rather than simply conveying humble ownership by Christ. सेवक is preferred as the more neutral term.

ἀπόστολος — reuse baseline apostle → प्रेषित [BASELINE]. Risk: Medium (as baseline).

σωτήρ — sōtēr, “Savior” [NEW — Christologically Critical]

Literal meaning: “one who saves, deliverer.”
Semantic range: rescuer from danger (secular usage, also a title for Hellenistic kings/emperors) → the unique divine-human Savior in NT usage.
English variants: “Savior.”
Contextual theological meaning: 2 Peter 1:1 pairs “our God and Savior Jesus Christ” in a single article construction in the Greek, a strong affirmation of Christ’s full deity — directly feeding the doctrine of the Deity of Christ. Recurs at 1:11, 2:20, 3:2, 3:18 (“Lord and Savior”).
Konkani rendering & risk: तारक (tārak, “Savior,” built on the same root as baseline तारण, “salvation”). Risk: Critical. Must always be read alongside देव/प्रभू with full exclusivity, affirming that Jesus Christ himself — not a lesser or intermediary figure — is “God and Savior.” Never रक्षक (ordinary “protector/rescuer,” too generic) nor any term implying Christ is merely a savior-figure among other rescuer-deities.

πίστις — reuse baseline faith → विश्वास [BASELINE], here “a faith of equal standing” (ἰσότιμος πίστις, 1:1). Risk: High (as baseline).

δικαιοσύνη — reuse baseline righteousness → नीतिमत्ता [BASELINE]. Risk: Critical (as baseline).

χάρις, εἰρήνη — reuse baseline grace → कृपा, peace → शांती [BASELINE].

ἐπίγνωσις — epignōsis, “full/precise knowledge” [NEW]

Literal meaning: “knowledge upon/toward” (ἐπί + γνῶσις) — intensified, more precise or fuller knowledge than γνῶσις alone.
Semantic range: deep, personal, experiential recognition/acquaintance, especially of God/Christ.
English variants: “knowledge,” “full knowledge,” “true knowledge.”
Contextual theological meaning: grace and peace are multiplied “through the full knowledge of God and of Jesus our Lord” (1:2) — relational, saving knowledge, the basis for escaping corruption (1:3–4) and for the entire virtue-chain (1:8).
Konkani rendering & risk: पूर्ण ज्ञान (pūrṇa jñān, “full/complete knowledge”). Risk: High. Must be distinguished from γνῶσις (below) as relational, saving acquaintance with the personal God and Christ, not abstract or comparative theological information.

γνῶσις — gnōsis, “knowledge” [NEW]

Literal meaning: knowledge, understanding.
Semantic range: factual information → moral/spiritual discernment; one link in the virtue-chain of 1:5–7; also the corrective goal of growth in 3:18.
English variants: “knowledge.”
Contextual theological meaning: a Spirit-given, growing moral and relational discernment added to faith and virtue.
Konkani rendering & risk: ज्ञान (jñān). Risk: High. ज्ञान is the central term of the Hindu jñāna-mārga (path of knowledge) — the pursuit of intellectual/mystical realization of the identity of ātman and Brahman, understood in that tradition as itself a path to mokṣa. A mandatory translator note must clarify that biblical γνῶσις is moral and relational knowledge of the personal God and of Christ, growing through obedience and the Spirit, not a path of metaphysical self-realization.

θεία δύναμις — “divine power” — extends baseline power_of_god → देवाचें सामर्थ्य [BASELINE]. Risk: High (as baseline); 1:3, God’s power having granted “all things pertaining to life and godliness.”

δόξα καὶ ἀρετή — “glory and virtue/excellence” [glory reuse baseline गौरव; ἀρετή new]

ἀρετή — aretē, “virtue, excellence” [NEW — doctrinally central]

Literal meaning: moral excellence, virtue, praiseworthy quality (classical Greek: any excellence, including of a god or hero).
Semantic range: moral virtue → the manifest praiseworthy excellence of God himself (1:3) → a Spirit-empowered quality believers are to add to their faith (1:5).
English variants: “virtue,” “excellence,” “goodness,” “moral excellence.”
Contextual theological meaning: central term for “Growing in Christian Virtue” — both God’s own praiseworthy excellence and the quality believers cultivate by grace.
Konkani rendering & risk: सद्गुण (sadguṇ, “good quality/virtue”). Risk: Medium. सद्गुण is a fairly neutral, widely used Marathi/Konkani ethical term, but must be anchored as fruit of grace flowing from faith, not self-achieved merit through austerity (tapasyā) or accumulated good conduct (guṇa-sādhanā) in the way personal virtue is sometimes framed in regional ascetic traditions.

ἐπαγγέλματα — epangelmata, “promises” [NEW]

Konkani rendering & risk: वचनां (vacanā, “promises”). Risk: Low.

θεία φύσις — theia physis, “divine nature” [NEW — CRITICAL, flagship doctrinal term]

Literal meaning: “divine nature/essence” (θεῖος, “divine, of God” + φύσις, “nature, essential character”).
Semantic range: the essential moral/relational character of God, shared with believers through the Spirit’s transforming work — not divine essence in an undifferentiated, mergeable sense.
English variants: “partakers of the divine nature,” “share in God’s own nature.”
Contextual theological meaning: 1:4 — through God’s promises, believers “become partakers of the divine nature,” escaping the corruption in the world caused by desire. This is the doctrinal core of “Divine Nature and Escaping Corruption”: moral transformation and relational participation in God’s holiness/character through the Spirit, grounded entirely in grace, not an ontological merger with God.
Konkani rendering & risk: दैवी स्वभाव (daivī svabhāv, “divine nature/character”). Risk: CRITICAL. This is the single highest-risk phrase in 2 Peter for a Goan Hindu-background audience. Goan Hindu tradition (Advaitic/Vedantic strands widespread in regional devotional teaching) holds that the individual self (ātman) is ultimately identical with, or destined to merge into, the impersonal Absolute (Brahman) — a very different claim from “partaking of the divine nature.” A mandatory translator note at every occurrence must state: believers share in God’s moral character (holiness, love, incorruption) through relationship with Christ and the Spirit’s ongoing work, remaining creatures distinct from the Creator — this is NOT becoming God, merging with Brahman, achieving divine essence through one’s own realization, or any form of monistic identity. This note must be non-negotiable, paralleling the baseline’s treatment of incarnation/avatar risk.

κοινωνός/κοινωνοί — koinōnos, “partaker(s)/partner(s)” [NEW; builds on baseline fellowship → सहभागिता]

Literal meaning: “sharer, partner, one who has something in common with another.”
Contextual theological meaning: believers become “partakers” (κοινωνοί) of the divine nature — relational participation, paired directly with θεία φύσις above.
Konkani rendering & risk: सहभागी (sahabhāgī, “partaker/co-participant”). Risk: High. Must be read together with the θεία φύσις translator note; sahabhāgī alone (without that note) risks suggesting equal or merged participation in God’s essence rather than relational sharing in his moral character by grace.

φθορά — phthora, “corruption” [NEW]

Literal meaning: decay, ruin, destruction, corruption.
Semantic range: physical decay/perishing → moral corruption/depravity caused by desire (1:4) → the state false teachers are enslaved to (2:19).
English variants: “corruption,” “decay,” “destruction.”
Contextual theological meaning: the moral decay in the world produced by ἐπιθυμία (desire/lust), which believers escape through partaking of the divine nature.
Konkani rendering & risk: भ्रष्टता (bhraṣṭatā, “corruption/depravity”). Risk: Medium. Should be anchored explicitly as moral corruption flowing from disordered desire, addressed by grace and the Spirit’s transforming work — not a generic notion of impurity that could be read through a ritual-purity or karmic-defilement lens.

ἐπιθυμία — epithymia, “desire, lust” [NEW]

Literal meaning: a strong desire, craving, longing (neutral in root, but overwhelmingly negative in NT moral usage: illicit desire, lust).
Semantic range: ordinary desire → sinful, corrupting craving; a recurring term for the driving force behind false teachers’ conduct (2:10, 2:18, 3:3).
English variants: “desire,” “lust,” “corrupt desire,” “passion.”
Contextual theological meaning: the corrupting force in the world (1:4) that believers escape, and the compulsion driving the false teachers condemned in chapter 2.
Konkani rendering & risk: वासना (vāsanā, “desire/craving”). Risk: High. वासना is also a significant technical term in Hindu and Buddhist thought describing latent karmic impressions/cravings that drive the cycle of rebirth (saṃsāra), addressed there through detachment (vairāgya) or meditative discipline. A translator note is required: in 2 Peter, ἐπιθυμία names specific corrupt moral desire that is overcome through God’s grace and the Spirit’s gift of self-control (ἐγκράτεια), not through ascetic technique or the pursuit of release from a rebirth cycle.

σπουδή / σπουδάζω — spoudē / spoudazō, “diligence / to be diligent” [NEW]

Konkani rendering & risk: तत्परताय / तत्पर रावप (tatparatāy / tatpar rāvap, “eagerness/diligence”). Risk: Low.

ἐπιχορηγέω — epichorēgeō, “to supply abundantly, add” [NEW]

Konkani rendering & risk: जोडप (joḍap, “to add/supply”). Risk: Low.

The virtue chain (1:5–7): πίστις (reuse विश्वास) → ἀρετή (सद्गुण) → γνῶσις (ज्ञान) → ἐγκράτεια → ὑπομονή → εὐσέβεια → φιλαδελφία → ἀγάπη (प्रेम).

ἐγκράτεια — enkrateia, “self-control” [NEW]

Literal meaning: mastery over oneself, self-restraint.
Semantic range: general self-discipline → Spirit-given moral self-mastery in NT usage (cf. Gal 5:23, a fruit of the Spirit).
English variants: “self-control,” “temperance.”
Konkani rendering & risk: आत्मसंयम (ātmasaṃyam, “self-restraint/self-control”). Risk: Medium. Overlaps conceptually with the disciplined self-restraint (saṃyam) central to yogic and ascetic practice (the yama/niyama disciplines); must be presented as a fruit the Spirit produces in relationship with God, not a technique of ascetic achievement earning spiritual merit.

ὑπομονή — hypomonē, “steadfastness, patient endurance” [NEW]

Literal meaning: “remaining under,” i.e., remaining firm under pressure.
Semantic range: passive endurance → active, hope-filled perseverance.
English variants: “perseverance,” “endurance,” “steadfastness,” “patience.”
Contextual theological meaning: perseverance in the virtue-chain of the individual believer — kept terminologically distinct in this glossary from μακροθυμία (God’s patience, ch. 3, below).
Konkani rendering & risk: धीर (dhīr, “steadfast endurance/patience”). Risk: Medium. Distinguish carefully from सहनशीलता (reserved below for God’s μακροθυμία) to avoid collapsing two distinct Greek concepts into one Konkani word.

εὐσέβεια — eusebeia, “godliness, piety” [NEW]

Literal meaning: reverent piety, good/proper reverence (εὖ + σέβομαι, “to revere/worship”).
Semantic range: reverent devotion expressed in conduct toward God; recurs at 1:3, 1:6, 1:7, 3:11 as a key term for the whole epistle’s ethical vision.
English variants: “godliness,” “piety,” “devotion.”
Contextual theological meaning: godward reverence lived out in daily conduct — the practical, ethical shape of the “Growing in Christian Virtue” doctrine.
Konkani rendering & risk: देवभक्ती (devbhaktī, “devotion to God”). Risk: High. The baseline already rejects भक्ती for πίστις (faith) precisely because bhakti names Goan Hindu temple-deity devotional worship (Shantadurga, Mangueshi, Mahalasa). Since εὐσέβεια is nonetheless a distinct Greek concept (reverent conduct-piety, not trust-faith), देवभक्ती is retained here only WITH a mandatory exclusivity/clarifying qualifier at first occurrence — e.g., “एकच खरो देवाची भक्ती” (devotion to the one true God) — so it is never read as one devotional stream among many possible bhakti objects. Reviewers should treat every occurrence as requiring this marker, parallel to the baseline’s rule for देव itself.

φιλαδελφία — philadelphia, “brotherly love/affection” [NEW]

Konkani rendering & risk: बंधुप्रेम (bandhuprem, “brotherly love”). Risk: Low.

ἀγάπη — agapē, “love” [NEW]

Literal meaning: selfless, committed love.
Semantic range: the culminating, comprehensive virtue crowning the virtue-chain.
English variants: “love,” “charity” (older usage).
Konkani rendering & risk: प्रेम (prem). Risk: Low-Medium. Standard term; ensure it is read as the comprehensive, others-directed love that crowns the virtue list, distinct from romantic or merely familial love in colloquial usage.

κλῆσις καὶ ἐκλογή — “calling and election” (1:10) — reuse baseline calling → बोलावणें, called → बोलावलेले, election → देवाची निवड [BASELINE]. Risk: High (as baseline).

αἰώνιος βασιλεία — “eternal kingdom” (1:11) — extends baseline kingdom_of_god → देवाचें राज्य.

αἰώνιος — aiōnios, “eternal” [NEW]. Konkani rendering & risk: सार्वकालीक (sārvakālīk, “eternal/perpetual”). Risk: Medium. Deliberately avoid सनातन (“eternal/perpetual,” but the specific self-designation of “Sanātana Dharma,” i.e. Hinduism’s own name for itself as “the eternal religion”) — using सनातन here would risk implying Christ’s kingdom is one more instance of, or equivalent to, that framework. सार्वकालीक is doctrinally neutral and preferred.

Chapter 1 also contains προφητικὸς λόγος, γραφή, ἐπίλυσις, and the inspiration terms treated fully in the core-passage section above (vv. 16–21); they are not repeated here.

Chapter 2 — False Teachers and Their Judgment

Chapter 2 is dense with terms naming false teaching, moral corruption, and divine judgment — the doctrinal core of “False Teachers and Their Judgment.”

ψευδοπροφήτης — pseudoprophētēs, “false prophet” [NEW]

Literal meaning: “false/lying prophet” (ψευδής + προφήτης).
Contextual theological meaning: 2:1 draws a historical parallel between OT false prophets and the false teachers now arising among believers.
Konkani rendering & risk: खोटो संदेष्टा (khoṭo sandeṣṭā, “false prophet”), built directly on baseline prophet → संदेष्टा. Risk: High. Must retain sharp contrast with the true संदेष्टा of 2 Peter 1:19–21.

ψευδοδιδάσκαλος — pseudodidaskalos, “false teacher” [NEW]

Literal meaning: “false/lying teacher.”
Contextual theological meaning: names the present-tense threat the whole chapter addresses — teachers who secretly introduce destructive heresies.
Konkani rendering & risk: खोटो उपदेशक (khoṭo updeśak, “false preacher/teacher”). Risk: High. गुरू is deliberately avoided (consistent with the baseline’s rejection of गुरू for apostle) so as not to dignify the false teacher’s claimed authority with a term carrying the deep cultural reverence of the guru-disciple relationship in regional Hindu religious practice.

αἵρεσις ἀπωλείας — hairesis apōleias, “destructive heresies” [NEW]

Literal meaning: αἵρεσις = “a choosing, a chosen course/faction/sect”; ἀπωλείας = “of destruction.”
Semantic range: a religious/philosophical faction or school of thought (often neutral in secular Greek) → a destructive, doctrinally false faction in NT usage.
English variants: “destructive heresies,” “damnable heresies” (KJV), “destructive teachings.”
Contextual theological meaning: doctrinally corrosive false teaching that leads to destruction, secretly introduced within the believing community.
Konkani rendering & risk: नाशकारक खोट्यो शिकवण्यो (nāśkārak khoṭyo śikvaṇyo, “destructive false teachings”). Risk: High. Avoid rendering αἵρεσις with a bare word for “sect/tradition” (पंथ/सांप्रदाय), since religious sects and lineages (sampradāya) carry neutral-to-positive connotations in the regional Hindu context; the qualifiers “खोट्यो” (false) and “नाशकारक” (destructive) must always be retained together, not dropped for brevity.

δεσπότης — despotēs, “Master, Sovereign Owner” [NEW]

Literal meaning: master of a household, absolute owner (of slaves/property).
Semantic range: distinct from κύριος (already baseline lord → प्रभू) — δεσπότης emphasizes outright ownership/purchase, here of Christ having “bought” the false teachers who deny him.
English variants: “Master,” “Sovereign Lord,” “the Master who bought them.”
Contextual theological meaning: intensifies the false teachers’ culpability — they deny the very One who owns/purchased them.
Konkani rendering & risk: धनी (dhaṇī, “master/owner”). Risk: High. Must not be confused with honorific titles for Hindu spiritual masters/gurus (e.g., “swami,” “maharaj”), which carry their own devotional weight; धनी here specifically conveys ownership-through-purchase (redemption), reinforcing the atonement, not generic reverence.

κρίσις — krisis, “judgment” [NEW; extends baseline doctrine “day of the Lord and Final Judgment”]

Konkani rendering & risk: न्याय (nyāy, “judgment”). Risk: Medium. न्याय is also the everyday Konkani word for ordinary legal/civil justice or fairness; context must always mark it as God’s final eschatological judgment where the sense is doctrinal (e.g., “न्यायाच्या दिसा,” “on the day of judgment”).

ἀπώλεια — apōleia, “destruction, perdition” [NEW]

Konkani rendering & risk: नाश (nāś, “destruction/ruin”). Risk: Medium. Must retain final, eschatological weight (eternal ruin under God’s judgment), not merely “loss” or “waste.”

ταρταρόω — tartaroō, “to cast into Tartarus” (2:4) [NEW]

Literal meaning: to consign to Tartarus, the lowest infernal abyss in Greek cosmology, here used by Peter as the place of confinement for rebellious angels.
Semantic range: a place/state of holding under judgment, awaiting final sentencing.
English variants: “cast them into hell,” “cast down to Tartarus,” “sent to gloomy dungeons” (varies widely by translation).
Contextual theological meaning: God’s certain judgment even of angelic beings, grounding the certainty of judgment on false teachers.
Konkani rendering & risk: नरकांत बंदखणींत घालप (narkānt bandkhaṇĩt ghālap, “put/confined in the bonds of hell/Tartarus”). Risk: High. नरक parallels the Hindu cosmological concept of one or more naraka realms of temporary, karma-proportionate punishment prior to eventual rebirth. A translator note is required: this “Tartarus/hell” is a holding place of judgment for rebellious angels awaiting the final Day of the Lord — a single, final divine judgment, not a temporary station within a cycle of purification and rebirth.

Νῶε (Noah), Λώτ (Lot), Σόδομα καὶ Γόμορρα (Sodom and Gomorrah), Βαλαάμ (Balaam) — proper names/historical examples [NEW]

Konkani rendering & risk: नोहा, लोत, सदोम आनी गमोरा, बलाम. Risk: Low (established transliteration conventions; no doctrinal ambiguity, though these examples collectively support the doctrine of certain judgment and should be introduced with brief narrative context for readers with low OT literacy, per the baseline’s general audience note).

δικαιοσύνης κῆρυξ — “preacher of righteousness” (2:5, of Noah) [NEW; extends baseline righteousness]

Konkani rendering & risk: नीतिमत्तेचो प्रचारक (nītimattẽco pracārak). Risk: Medium.

ἀσέλγεια — aselgeia, “sensuality, debauchery” [NEW]

Konkani rendering & risk: लंपटपणा (lampaṭpaṇā, “licentiousness/lewdness”). Risk: Medium.

μιασμός / μιαίνω — miasmos, “defilement, pollution” [NEW]

Literal meaning: defilement, staining, pollution.
Semantic range: ritual/cultic pollution (classical/secular usage) → moral/spiritual defilement from sin (NT usage, 2:10, 2:20).
English variants: “defilement,” “corruption,” “pollution.”
Contextual theological meaning: the moral filth of the false teachers’ conduct, into which they drag their followers back after a partial escape (2:20).
Konkani rendering & risk: भ्रष्टता (bhraṣṭatā, preferred; consistent with φθορά above). Risk: High — विटाळ (viṭāḷ) is explicitly rejected: विटाळ names ritual/caste pollution in regional Hindu practice (associated with menstruation, death, and inter-caste touch restrictions) and would wrongly cast this as ritual impurity rather than moral corruption before a personal God — parallel to the baseline’s existing caution about अशुद्धता for पाप (“sin”).

κυριότης — kyriotēs, “dominion, lordship, authority” [NEW; related to but distinct from κύριος]

Konkani rendering & risk: प्रभुत्व (prabhutva, “dominion/lordship-authority”). Risk: Medium.

βλασφημέω — blasphēmeō, “to blaspheme, slander” [NEW]

Konkani rendering & risk: निंदा करप (nindā karap, “to slander/revile”). Risk: Medium. Must retain full weight of irreverent contempt toward glorious/divine authority, not merely “criticize.”

κατάρας τέκνα — “children of cursing” (2:14) [NEW]

Literal meaning: “children characterized by [under] a curse” — a Hebraic idiom for people marked for judgment.
Contextual theological meaning: God’s own righteous pronouncement of judgment on persistent, unrepentant sin.
Konkani rendering & risk: शापाचीं भुरगीं (śāpācĩ bhurgĩ, “children of the curse”). Risk: Medium-High. शाप evokes the well-known Puranic motif of sages or deities pronouncing potent curses on wrongdoers (a recurring narrative device in regional Hindu storytelling). A translator note should clarify this is a Hebraic idiom describing persons under God’s righteous judicial sentence for persistent sin, not a magical curse-utterance by a sage or deity.

ἐλευθερία — eleutheria, “freedom, liberty” (2:19) [NEW]

Literal meaning: freedom, liberty (from slavery/bondage).
Semantic range: civic/social freedom → moral-spiritual freedom the false teachers falsely promise while remaining enslaved to corruption.
English variants: “freedom,” “liberty.”
Contextual theological meaning: the false teachers promise ἐλευθερία while being themselves δοῦλοι (slaves) of φθορά (corruption) — a bitter irony central to ch. 2’s warning.
Konkani rendering & risk: स्वातंत्र्य (svātantrya, “freedom/liberty”). Risk: High — मुक्ती/मोक्ष are explicitly forbidden here, exactly as in the baseline’s salvation entry: rendering “freedom” with मुक्ती or मोक्ष would collapse this verse’s irony (false, empty freedom vs. true bondage) into language that instead evokes the Hindu soteriological goal of liberation from rebirth — precisely the wrong association for a promise Peter is exposing as false and hollow.

ἐντολή — entolē, “commandment” (2:21, “the holy commandment”) [NEW; distinct from baseline νόμος/नियमशास्त्र]

Konkani rendering & risk: आज्ञा (āj̈ñā, “commandment”). Risk: Medium. Distinguish from नियमशास्त्र (the Mosaic Law/Torah, baseline term): here it refers to the singular apostolic gospel command delivered to believers, not the OT law-code as a whole.

παροιμία — paroimia, “proverb” (2:22) [NEW, low risk]

Konkani rendering & risk: म्हण (mhaṇ, “proverb/saying”). Risk: Low.

Chapter 3 — The Day of the Lord, Divine Patience, and New Creation

Chapter 3 carries the doctrinal weight of “The Certainty of Christ’s Return,” “The Day of the Lord and Final Judgment,” and “Patience of God’s Timing.”

ἐμπαίκτης — empaiktēs, “scoffer, mocker” (3:3) [NEW]

Konkani rendering & risk: चेष्टेखोर (ceṣṭekhor, “mocker/scoffer”). Risk: Medium. Must convey deliberate, willful denial of Christ’s return, not mere skepticism or honest doubt.

παρουσία — reuse from core-passage analysis above (पुनरागमन). Risk: Critical. Recurs at 3:4 (scoffers deny it) and 3:12 (believers are to hasten its coming) — consistency across all three occurrences (1:16, 3:4, 3:12) is mandatory.

κτίσις — ktisis, “creation” (3:4) [NEW]

Konkani rendering & risk: सृष्टी (sṛṣṭī, “creation”). Risk: Medium. सृष्टी is a standard, largely safe term but is also the ordinary word for the divine creative act in Hindu cosmology (Brahma as creator); no substitution is proposed, but the surrounding context must keep the true Creator/Lord clearly identified as देव, not left ambiguous.

κατακλυσμός — reuse concept from 2:5 (महापूर). Historical flood narrative (Noah) reappears here as apologetic evidence against the scoffers’ claim of changeless uniformity.

λόγος τοῦ Θεοῦ — “the word of God” (3:5, 3:7) — extends baseline देव with वचन (“word”). Risk: Medium. Must retain God’s active, creative, and judging speech-agency (the same divine “word” by which the heavens were made and by which they are now reserved for fire).

πῦρ — pyr, “fire” (3:7, 3:10, 3:12) [NEW]

Konkani rendering & risk: अग्नी (agnī, “fire”). Risk: Medium. Agni is also the name of a major Vedic fire-deity; context must keep the referent clearly as God’s judicial instrument, not a personified deity, avoiding any capitalization or phrasing that could personify “fire” itself.

ἀσεβὴς ἄνθρωπος — “ungodly person/people” (3:7) [NEW; antonym of εὐσέβεια above]

Konkani rendering & risk: देवभक्तीविरहीत मनीस (devbhaktīvirahīt manīs, “person without godward devotion/reverence”). Risk: Medium, tied to the same handling required for εὐσέβεια above.

μία ἡμέρα ὡς χίλια ἔτη — “one day as a thousand years” (3:8) [NEW, low-risk idiom with doctrinal significance]

Contextual theological meaning: God’s timescale is not bound by human timescales — key support for “Patience of God’s Timing.”
Konkani rendering & risk: literal rendering acceptable: एक दीस हजार वर्सां भशेन (ek dīs hajār varsā̃ bhaśen). Risk: Low-Medium. A brief note should caution against numerological over-reading (some groups misuse this verse as a literal prophetic timetable formula); the verse’s point is God’s patience, not a coded calendar.

βραδύνω — bradynō, “to be slow, delay” (3:9) [NEW]

Konkani rendering & risk: उशीर करप (uśīr karap, “to delay”). Risk: Medium. Must retain Peter’s explicit denial that this delay is negligence — it is a purposeful choice.

μακροθυμία / μακροθυμέω — makrothymia, “patience, longsuffering” (3:9, 3:15) [NEW — CRITICAL/High for the doctrine of Patience of God’s Timing]

Literal meaning: “long-temperedness,” i.e., a long fuse — restraint of anger/judgment over time.
Semantic range: forbearance, willingness to delay deserved judgment.
English variants: “patience,” “longsuffering,” “forbearance.”
Contextual theological meaning: God delays the Day of the Lord specifically so that more may come to repentance (3:9) — active, redemptive, purposeful patience, and (3:15) Paul’s writings likewise regard the Lord’s patience as salvation.
Konkani rendering & risk: सहनशीलता (sahanaśīlatā, “patience/forbearance”), kept terminologically distinct from ὑπομονή (धीर, human perseverance, ch. 1). Risk: High. Must be presented as God’s purposeful, redemptive forbearance aimed at repentance and salvation — not a fatalistic or karmic “waiting out” of consequences, and not equivalent to the general divine “kṣamā” (forgiving patience) sometimes invoked toward deities in regional devotional address without the specific redemptive purpose Peter names here.

μετάνοια / μετανοέω — metanoia, “repentance” (3:9) [NEW — High]

Literal meaning: “a change of mind,” (μετά + νοέω) — a fundamental reorientation of thought and will.
Semantic range: mere regret/remorse → complete inward turning toward God resulting in changed direction of life.
English variants: “repentance,” “repent,” “turn.”
Contextual theological meaning: the goal of God’s patience — genuine, inward, whole-life turning toward God, not achieved by ritual or partial reform.
Konkani rendering & risk: पश्चात्ताप (paścāttāp, “repentance/remorse-turning”). Risk: High. Must be distinguished from prāyaścitta, the ritual expiation/penance for sin common in regional Hindu practice (a specific act performed to counterbalance accumulated wrongdoing/karma); metanoia is a Spirit-enabled change of heart and direction granted through God’s patience and grace, not a self-performed ritual act that discharges guilt.

ἡμέρα Κυρίου — hēmera Kyriou, “the day of the Lord” (3:10) [NEW — Critical, core doctrinal phrase]

Literal meaning: “the Lord’s day,” i.e., the day belonging to, appointed by, the Lord.
Semantic range: an OT prophetic idiom for God’s decisive intervention in judgment and salvation, taken up in the NT for the day of Christ’s return and final judgment.
English variants: “the day of the Lord,” “that day.”
Contextual theological meaning: the sudden, certain, cosmically decisive day of final judgment and renewal — the doctrinal anchor for “The Day of the Lord and Final Judgment,” built directly on baseline lord → प्रभू.
Konkani rendering & risk: प्रभूचो दीस (prabhūco dīs, “the Lord’s day”). Risk: Critical. Must never be confused with any weekly worship-day idiom; this is the singular, climactic, final day of judgment and cosmic renewal.

κλέπτης — kleptēs, “thief” (3:10) [NEW, metaphor]

Konkani rendering & risk: चोर (cor, “thief”). Risk: Low. Straightforward metaphor for suddenness/unexpectedness, already familiar from Gospel usage.

στοιχεῖα — stoicheia, “elements, elemental substances” (3:10, 3:12) [NEW]

Literal meaning: basic components, elementary substances/principles.
Semantic range: alphabet letters (basic units) → elementary physical components of the cosmos (as here) → in other NT contexts, elementary religious/cosmic principles (Gal 4:3, Col 2:8).
English variants: “elements,” “elemental substances,” “heavenly bodies” (some translations).
Contextual theological meaning: the entire physical created order, down to its basic constituents, will be dissolved by fire at the Day of the Lord.
Konkani rendering & risk: तत्वां (tatvā̃, “elements/fundamental substances”). Risk: Medium. तत्वां overlaps naturally with the well-known Hindu Pañca-mahābhūta (five-element: earth, water, fire, air, ether) cosmology; this natural overlap can aid comprehension, but a note should clarify Peter’s point is the total, final dissolution and renewal of the entire created order by God’s judgment — a linear, once-for-all event, not a recurring cosmic dissolution-and-recreation cycle (pralaya/kalpa) as taught in Hindu cosmology.

λύω — lyō, “to loose, dissolve, destroy” (3:10, 3:11, 3:12) [NEW]

Konkani rendering & risk: नाश जावप / विरजी वतप (nāś jāvap / virjī vatap, “to be destroyed/dissolved”). Risk: Low-Medium.

καίω / καυσόω — “to burn, be consumed by fire” (3:10, 3:12) [NEW]

Konkani rendering & risk: जळून वतप (jaḷūn vatap, “to burn up”). Risk: Low.

καινοὺς οὐρανοὺς καὶ γῆν καινήν — “new heavens and a new earth” (3:13) [NEW — High/Critical]

Literal meaning: “new heavens and new earth” (καινός = new in kind/quality, not merely new in time).
Semantic range: draws on Isaiah 65:17/66:22’s promise of eschatological cosmic renewal.
English variants: “new heavens and a new earth.”
Contextual theological meaning: the climactic hope following the Day of the Lord’s judgment — a renewed created order in which righteousness dwells, the positive counterpart to the judgment of 3:7–12.
Konkani rendering & risk: नवें आकाश आनी नवी पृथ्वी (navẽ ākāś āṇī navī pṛthvī). Risk: High. Hindu cosmology’s cyclical creation-and-dissolution scheme (kalpas, yugas, the cosmic pralaya followed by Brahmā’s renewed creation) is a genuinely close structural parallel and should be flagged for reviewers as double-edged: it can aid initial comprehension of “cosmic renewal after judgment,” but a mandatory note must clarify that 2 Peter describes a single, final, linear renewal after one decisive judgment — not an endlessly repeating cycle of cosmic dissolution and re-creation.

δικαιοσύνη κατοικεῖ — “righteousness dwells [there]” (3:13) — reuse baseline नीतिमत्ता. Risk: Critical (as baseline), here describing the moral character of the coming new creation.

σπουδάζω — reuse from 1:5 (तत्पर रावप). 3:14: believers are to “be diligent” to be found spotless.

ἄσπιλος καὶ ἀμώμητος — “spotless and blameless” (3:14) [NEW]

Konkani rendering & risk: निष्कलंक आनी निर्दोष (niṣkalaṅk āṇī nirdoṣ, “spotless and blameless”). Risk: Low-Medium.

δυσνόητος — dysnoētos, “hard to understand” (3:16, of Paul’s letters) [NEW, low risk]

Konkani rendering & risk: समजुपाक कठीण (samjupāk kaṭhīṇ). Risk: Low.

στρεβλόω — streblo,ō, “to twist, distort” (3:16) [NEW]

Literal meaning: to twist, wrench, torture (of a rack); metaphorically, to distort meaning.
Contextual theological meaning: false teachers “twist” (distort) Paul’s writings and “the rest of the Scriptures” (again γραφαί — reuse पवित्र शास्त्र) to their own destruction — a second, complementary risk to the ἐπίλυσις warning of 1:20: not only the origin of Scripture but also its later misuse must be guarded.
Konkani rendering & risk: तोडून-मोडून अर्थ लावप (toḍūn-moḍūn arth lāvap, “to twist/distort the meaning”). Risk: Medium.

ἀστήρικτος — astēriktos, “unstable” (2:14, 3:16) [NEW]

Konkani rendering & risk: अस्थिर (asthir, “unstable”). Risk: Medium.

πλάνη — planē, “error, delusion” (3:17) [NEW]

Konkani rendering & risk: भूल (bhūl, “error/delusion”). Risk: Medium.

στηριγμός — stērigmos, “firm standing, steadfastness” (3:17) [NEW]

Konkani rendering & risk: स्थिरताय (sthirtāy, “firmness/stability”). Risk: Medium.

αὐξάνω — auxanō, “to grow” (3:18) [NEW]

Contextual theological meaning: the letter’s closing exhortation — “grow in grace (reuse कृपा) and in the knowledge (reuse ज्ञान) of our Lord and Savior Jesus Christ” — draws together the letter’s central themes of grace, knowledge, and Christ’s full divine title (Lord and Savior, reusing प्रभू and तारक).
Konkani rendering & risk: वाडप (vāḍap, “to grow”). Risk: Low.

Summary of Chapter Coverage

Chapter 1 (vv. 1–15 + core passage vv. 16–21): reviewed in full; introduces the letter’s greeting, the virtue-chain, the doctrine of partaking in the divine nature, and the inspiration of Scripture. No content skipped.
Chapter 2: reviewed in full; introduces the vocabulary of false teaching, destructive heresy, divine ownership (δεσπότης), historical judgment examples, and moral corruption/defilement terminology.
Chapter 3: reviewed in full; introduces the vocabulary of scoffing, the Day of the Lord, divine patience and repentance, cosmic dissolution and renewal, and closing exhortation to growth.

No chapter of 2 Peter is without new load-bearing theological vocabulary; all three chapters required full term-level treatment.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.