Semantic Analysis: 2 Thessalonians (Greek → Korean)

Method Note

This analysis extends, and never contradicts, the baseline Romans Language Package for Korean. Every term already recorded in translation_memory.json (e.g. 복음, 은혜, 믿음, 주님, 하나님, 성령, 교회, 부르심, 성화, 영광, 구원, 감사, 능력, 하나님의 나라, 선택) is reused here exactly as recorded, with only contextual notes added where 2 Thessalonians activates a different nuance of an already-registered term. All newly introduced terms follow the same field structure as the baseline: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Korean) rendering with risk tier.

Greek text follows the standard critical text (SBLGNT/NA28 tradition). Korean established renderings follow 개역개정 (Korean Revised Version) usage wherever an existing KRV rendering exists for the term in question.

---

CORE PASSAGE: 2 Thessalonians 2:1-12 (Verse-by-Verse)

2 Thessalonians 2:1

Ἐρωτῶμεν (erōtōmen) — “we ask/request”

• Literal meaning: to ask, request (distinct from αἰτέω, a more formal petition)
• Semantic range: pastoral entreaty among familiar parties
• English variants: “we ask,” “we beg,” “we request”
• Contextual theological meaning: Paul’s pastoral appeal opening the correction of eschatological confusion
• Korean rendering: 우리가 … 구하노니 / 청하노니 — Risk: Low. Standard KRV pastoral-entreaty vocabulary; no collision.

παρουσία (parousia) — “presence, arrival, coming”

• Literal meaning: a “being-alongside” (παρά + οὐσία); in Hellenistic usage, the formal, state-visit arrival of a king or dignitary
• Semantic range: (1) simple presence; (2) the technical NT term for Christ’s return in glory
• English variants: “coming,” “arrival,” “advent,” “presence”
• Contextual theological meaning: the technical term for the Second Coming; the entire chapter’s timeline hinges on correctly sequencing this event
• Korean rendering: 강림 (gangnim, “descent/coming”) — established KRV rendering for παρουσία in this verse and throughout the chapter (2:1, 2:8, 2:9). Risk: Critical. Must be kept terminologically identical every time παρουσία recurs in this letter (three occurrences in this passage alone), since the doctrine “The Day of the Lord” depends on the reader tracking a single stable referent. Do not vary between 강림 and 재림 (jaerim, “second coming,” a common Korean systematic-theology label) within a single document — pick 강림 as the textual rendering and reserve 재림 only for doctrine-title headers if needed, with an explicit note that both refer to the same event.

ἐπισυναγωγή (episynagōgē) — “gathering together”

• Literal meaning: an assembling together, a rallying
• Semantic range: a physical gathering; used elsewhere (Heb 10:25) of the church’s assembling
• English variants: “our being gathered together to him,” “our assembling”
• Contextual theological meaning: believers’ being gathered to Christ at his coming — the same event as the “rapture” texts in 1 Thessalonians 4
• Korean rendering: 함께 모임 (hamkke moim, “gathering together”) — Risk: Medium. No major collision, but must not be rendered so generically that it loses its specific eschatological referent (being gathered to Christ, not a generic assembly/모임 like a civic gathering).

---

2 Thessalonians 2:2

σαλευθῆναι (saleuthēnai, from σαλεύω) — “to be shaken”

• Literal meaning: to be shaken, agitated, made unstable (as by an earthquake or storm)
• Semantic range: physical shaking; metaphorically, mental/emotional destabilization
• English variants: “quickly shaken,” “unsettled,” “shaken in mind”
• Contextual theological meaning: warns against doctrinal panic caused by false eschatological teaching
• Korean rendering: 흔들리다 (heundeullida) — Risk: Low. Standard term.

θροεῖσθαι (throeisthai) — “to be alarmed/troubled”

• Literal meaning: to be thrown into agitation or fear, as at an alarming report
• Semantic range: emotional alarm, especially at unexpected or frightening news
• English variants: “alarmed,” “troubled,” “frightened”
• Contextual theological meaning: pairs with σαλευθῆναι to describe destabilized false expectation about the end
• Korean rendering: 놀라다/두려워하다 (nollada/duryeowohada) — Risk: Low.

ἡ ἡμέρα τοῦ κυρίου (hē hēmera tou kyriou) — “the Day of the Lord”

• Literal meaning: “the day belonging to/of the Lord”
• Semantic range: the OT prophetic “Day of YHWH” (Joel, Amos, Zephaniah, Isaiah) — a day of judgment on the wicked and vindication for God’s people; in the NT applied to Christ’s return in judgment and glory
• English variants: “the day of the Lord,” “the day of Christ,” “that day”
• Contextual theological meaning: CRITICAL doctrinal anchor of the whole letter. The Thessalonians had been told (falsely) that this day had “already come” (ἐνέστηκεν, a perfect-tense claim of present arrival, not merely imminence). Paul corrects a realized/over-realized eschatology.
• Korean rendering: 주의 날 (ju-ui nal) — established KRV rendering, parallel to 하나님의 나라 (하나님의/주의 + noun construction already established in the baseline package). Risk: Critical. Must never be softened toward a generic “someday/end-of-the-world” register, nor allowed to echo Korean folk-astrological “auspicious/inauspicious day” concepts (택일, taegil, day-selection by divination) still practiced in Korean folk custom for weddings, moves, funerals. 주의 날 is God’s own sovereignly fixed day of judgment and vindication, not a day whose favorability is read from a calendar system.

ἐνέστηκεν (enestēken, perfect of ἐνίστημι) — “has come/is present”

• Literal meaning: has arrived and stands presently in force (perfect tense = a completed action with continuing present result)
• Semantic range: distinct from μέλλει (“is about to”) — this is a claim of present arrival, not mere nearness
• English variants: “is here,” “has come,” “is at hand” (NIV’s “has already come” best captures the perfect tense force; KJV’s “is at hand” under-translates it)
• Contextual theological meaning: identifies the specific false teaching Paul refutes — not that the day is near, but the claim it has already begun
• Korean rendering: 이르렀다/이미 이르렀다고 (already arrived) — Risk: High. Translators must preserve the “already arrived” force, not soften to “is near,” or the entire logic of Paul’s correction (vv. 3-4 show it hasn’t happened yet because the man of lawlessness has not appeared) collapses.

---

2 Thessalonians 2:3

ἐξαπατήσῃ (exapatēsē, from ἐξαπατάω) — “deceive”

• Literal meaning: to thoroughly deceive, lead astray (intensified form of ἀπατάω)
• Semantic range: deception in general; in this letter, specifically eschatological deception
• English variants: “deceive,” “delude”
• Contextual theological meaning: warns against being misled about end-times timing
• Korean rendering: 속이다/미혹하다 (sokida/mihokada) — Risk: Medium. See extended treatment under 2:10-11 (πλάνη/ἀπάτη word group); must be distinguished from folk-shamanistic “deception by spirits” framing while still conveying real spiritual danger.

ἡ ἀποστασία (hē apostasia) — “the rebellion / the falling away”

• Literal meaning: a standing away from, a defection, revolt (root of English “apostasy”)
• Semantic range: (1) a general political/military revolt; (2) NT technical sense: a decisive falling away from the faith
• English variants: “the rebellion,” “the apostasy,” “the falling away,” “the great rebellion”
• Contextual theological meaning: CRITICAL — the first of two signs (with the man of lawlessness) that must precede the Day of the Lord; a definite, climactic, end-times apostasy, not ordinary lapses of individual believers
• Korean rendering: 배교 (baegyo, “apostasy/defection from the faith”) — established KRV rendering. Risk: Critical. Must be distinguished from garden-variety unbelief or nominal religious drift; this is a decisive eschatological event. Must not be diluted to a softer term like 이탈 (simple “departure”) that loses the religious-betrayal force.

ὁ ἄνθρωπος τῆς ἀνομίας (ho anthrōpos tēs anomias) — “the man of lawlessness”

• Literal meaning: “the man belonging to/characterized by lawlessness” (genitive of quality)
• Semantic range: a specific individual eschatological figure, embodying and personifying ἀνομία (see below); textual tradition also attests “man of sin” (ἁμαρτίας) in some manuscripts, though “lawlessness” has the stronger manuscript support
• English variants: “man of lawlessness,” “man of sin,” “lawless one” (v. 8)
• Contextual theological meaning: CRITICAL — the doctrine “The Man of Lawlessness” itself. A singular end-times figure of ultimate rebellion against God who will be destroyed at Christ’s coming (v. 8)
• Korean rendering: 불법의 사람 (bulbeop-ui saram) — Risk: Critical. 불법 (bulbeop, “lawlessness/that which is against the law”) must be kept doctrinally distinct from 율법 (yulbeop, the Mosaic Law, already registered Critical/High in the baseline) — this is not “the man against the Mosaic Law” but the man who embodies rebellion against God’s moral order as such. Also must be kept clearly distinct from generic Korean legal-vocabulary usage of 불법 (e.g. “illegal parking,” 불법 주차), which could trivialize the term if handled carelessly in surrounding commentary; the theological register must be unmistakable from context.

ὁ υἱὸς τῆς ἀπωλείας (ho huios tēs apōleias) — “the son of destruction/perdition”

• Literal meaning: “son (characterized by) destruction” — a Hebraic idiom (cf. “sons of disobedience”) denoting one whose destiny/nature is destruction
• Semantic range: same idiom used of Judas in John 17:12
• English variants: “son of perdition,” “son of destruction,” “destined for destruction”
• Contextual theological meaning: underscores the man of lawlessness’s certain, final doom — he is destined for, and will end in, destruction
• Korean rendering: 멸망의 아들 (myeolmang-ui adeul) — Risk: Critical. Note: 아들 (son) here must not be confused with, nor allowed to echo, the baseline’s Critical term 하나님의 아들 (Son of God) — this is an ironic, negative counter-figure, a deliberate contrast the translation must preserve clearly (e.g. via surrounding commentary, not by altering the term itself).

---

2 Thessalonians 2:4

ὁ ἀντικείμενος (ho antikeimenos) — “the one opposing / the adversary”

• Literal meaning: one who lies opposite, who opposes
• Semantic range: general adversarial opposition; used as a quasi-title (“the Opponent”)
• English variants: “who opposes,” “the adversary,” “who is opposed to”
• Contextual theological meaning: characterizes the man of lawlessness as fundamentally anti-God
• Korean rendering: 대적하는 자 (daejeokhaneun ja) — Risk: Medium. Standard theological vocabulary; ensure it is not confused with a merely political/military adversary.

ὑπεραιρόμενος (hyperairomenos, from ὑπεραίρομαι) — “exalting/lifting himself up”

• Literal meaning: to lift oneself up above, to exalt oneself
• Semantic range: self-exaltation, arrogant self-elevation, especially in a religious sense (cf. Dan 11:36-37)
• English variants: “exalts himself,” “who opposes and exalts himself”
• Contextual theological meaning: self-deifying arrogance is the man of lawlessness’s defining trait
• Korean rendering: 자기를 높이다 (jagireul nopida) — Risk: High. Korean religious history includes documented new-religious-movement leaders who have claimed messianic or divine self-status (a live, not merely ancient, phenomenon in the Korean context). Teaching materials should note this real cultural resonance while making clear Paul’s “man of lawlessness” is a specific end-times figure, not a template for identifying any particular contemporary leader.

πάντα λεγόμενον θεὸν ἢ σέβασμα (panta legomenon theon ē sebasma) — “every so-called god or object of worship”

• Literal meaning: “everything called god or an object of veneration”
• Semantic range: σέβασμα = any venerated object, idol, or shrine
• English variants: “every so-called god or object of worship,” “every god and every object of worship”
• Contextual theological meaning: total, universal self-exaltation above all rival religious claims — relevant framing for a polytheistic/pluralistic religious environment (both first-century Greco-Roman and modern Korean shamanistic/folk-religious contexts)
• Korean rendering: 신이라고 불리는 모든 것이나 숭배 받는 것 (sinirago bullineun modeun geosina sungbae badeun geot) — Risk: High. 숭배 (sungbae, “worship/veneration”) must be handled carefully alongside Korea’s active folk-shamanistic and syncretistic devotional landscape; the passage’s point is the man of lawlessness’s claim to supersede every rival veneration-object, a claim of totalizing self-deification.

ναὸν τοῦ θεοῦ (naon tou theou) — “temple of God”

• Literal meaning: the inner sanctuary (ναός, the shrine proper, distinct from ἱερόν, the whole temple complex)
• Semantic range: debated — the literal Jerusalem temple (destroyed AD 70, raising interpretive questions about timing), or the church as God’s temple (as elsewhere in Paul, 1 Cor 3:16)
• English variants: “temple of God,” “God’s temple,” “sanctuary”
• Contextual theological meaning: the man of lawlessness’s ultimate blasphemy — enthroning himself where God alone should be enthroned
• Korean rendering: 성전 (seongjeon) — standard NT term (not previously in the Romans baseline but well-established across Korean Bible translation). Risk: Medium. Retain interpretive openness in commentary (literal vs. ecclesial temple) rather than resolving the debate through the translation choice itself.

καθίσαι … ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός — “to sit… proclaiming himself to be God”

• Literal meaning: to sit enthroned, demonstrating/proving himself to be God
• Semantic range: ἀποδείκνυμι = to publicly display, prove, exhibit as true
• English variants: “displaying himself as God,” “proclaiming himself to be God,” “setting himself up as God”
• Contextual theological meaning: the climactic self-deification claim
• Korean rendering: 자기를 하나님이라고 내세우다 (jagireul Hananim-irago naeseuda) — Risk: Critical. This sentence must retain 하나님 exactly as the baseline Critical term for the true God, so that the horror of the false claim (“he proclaims himself to be [that same] God”) is preserved rather than blurred by using a lesser or generic word for “a god.”

---

2 Thessalonians 2:5

μνημονεύετε (mnēmoneuete) — “do you [not] remember”

• Literal meaning: to call to mind, remember
• Semantic range: standard memory-recall vocabulary
• English variants: “remember,” “recall”
• Contextual theological meaning: Paul appeals to his own prior oral teaching as an authoritative source alongside this letter — relevant background for the “traditions” doctrine developed later in the letter (2:15; 3:6)
• Korean rendering: 기억하다 (gieokhada) — Risk: Low.

---

2 Thessalonians 2:6

τὸ κατέχον (to katechon, neuter participle of κατέχω) — “that which restrains / holds back”

• Literal meaning: “the [thing] holding down/back” — κατέχω = to hold fast, hold back, restrain, possess
• Semantic range: one of the most debated terms in the NT — proposed referents include the Roman Empire/imperial rule of law, the preaching of the gospel, the church, an angelic power, or the Holy Spirit’s restraining presence in the world
• English variants: “what is restraining,” “that which restrains,” “what holds him back”
• Contextual theological meaning: identifies a currently active restraining force that must be removed before the man of lawlessness can be revealed
• Korean rendering: 막는 것 (makneun geot, “the restraining thing,” neuter form) — Risk: Critical. The identity of the restrainer is genuinely, deliberately ambiguous in the Greek and must remain equally open in Korean; translators must resist the temptation to resolve the ambiguity by selecting a Korean word that presupposes one interpretation (e.g., rendering it in a way that pre-identifies “the restrainer” as the Holy Spirit or as a governing authority). Flag with a translator note recording that the referent is intentionally left unspecified in the source and must stay unspecified in translation, with the identity question addressed only in surrounding doctrinal commentary, never resolved inside the translated verse itself.

---

2 Thessalonians 2:7

τὸ μυστήριον τῆς ἀνομίας (to mystērion tēs anomias) — “the mystery of lawlessness”

• Literal meaning: “the hidden/secret [reality] of lawlessness” — μυστήριον = a previously hidden reality now (partially) disclosed, a standard Pauline technical term (cf. Rom 11:25, 16:25)
• Semantic range: not “mystery” in the sense of an unsolved puzzle, but a once-hidden divine-purpose reality
• English variants: “the mystery of lawlessness,” “the secret power of lawlessness”
• Contextual theological meaning: lawlessness is already covertly operative in the present age, though its full, unveiled manifestation (the man of lawlessness) awaits the removal of the restrainer
• Korean rendering: 불법의 비밀 (bulbeop-ui bimil) — Risk: High. 비밀 (bimil, “secret/mystery”) in ordinary Korean usage skews toward “a secret” in the mundane sense; commentary should clarify this is the distinctively Pauline “mystery” register (a hidden divine-historical reality), the same register used for 은혜/구원 mysteries elsewhere in Paul, not occult secret knowledge (which would risk resonance with esoteric/divinatory folk-practice associations).

ὁ κατέχων (ho katechōn, masculine participle) — “he who restrains”

• Literal meaning: same root as τὸ κατέχον above, but masculine — “the one who restrains” (a person, not merely a force)
• Semantic range: the masculine form narrows the referent to a personal agent, in contrast to the neuter’s more abstract “restraining thing/force” in v. 6
• English variants: “he who now restrains,” “the restrainer”
• Contextual theological meaning: the shift from neuter (v. 6) to masculine (v. 7) is itself theologically significant — whatever/whoever restrains has both an impersonal-force aspect and a personal-agent aspect
• Korean rendering: 막는 자 (makneun ja, “the restraining one/person”) — Risk: Critical. Must mirror the Greek’s grammatical gender shift (부정칭/사물 → 인칭) as faithfully as Korean allows, and must retain the same interpretive openness described under τὸ κατέχον (v. 6).

ἐκ μέσου γένηται — “is out of the way / removed”

• Literal meaning: “comes to be out of the midst,” i.e., is taken out of the way
• Semantic range: removal, departure from the scene
• English variants: “is taken out of the way,” “is removed”
• Contextual theological meaning: marks the terminus of the restrainer’s activity, after which the man of lawlessness is revealed
• Korean rendering: 없어지다/제거되다 (eopseojida/jegeodoeda) — Risk: Medium.

---

2 Thessalonians 2:8

ὁ ἄνομος (ho anomos) — “the lawless one”

• Literal meaning: “the one without law,” from the same ἀνομία root as v. 3
• Semantic range: a repeated title for the man of lawlessness, emphasizing his defining characteristic
• English variants: “the lawless one,” “that Wicked,” “the lawless man”
• Contextual theological meaning: the same figure as v. 3’s “man of lawlessness,” now named in his final revealed and destroyed state
• Korean rendering: 저 불법한 자 (jeo bulbeophan ja) — Risk: Critical. Must be recognizably the same referent as 불법의 사람 (v. 3); use a consistent 불법 root across all four occurrences in this chapter (vv. 3, 7, 8) so a reader can track the single figure across the passage.

ἀνελεῖ … τῷ πνεύματι τοῦ στόματος αὐτοῦ — “will slay … with the breath of his mouth”

• Literal meaning: ἀναιρέω = to take up, take away, kill; πνεῦμα τοῦ στόματος = “the breath/spirit of his mouth” (echoing Isaiah 11:4 LXX)
• Semantic range: πνεῦμα here means “breath,” not the Holy Spirit — a rare non-technical use of πνεῦμα that must not be mistranslated using the baseline’s Critical Holy Spirit term
• English variants: “will kill with the breath of his mouth,” “will slay with the breath of his mouth,” “will destroy by the splendor of his coming”
• Contextual theological meaning: the effortless, sovereign ease with which Christ will destroy the lawless one — a mere breath suffices
• Korean rendering: 그의 입의 기운으로 죽이시고 (geuui ip-ui gi-un-euro jugisigo) — Risk: High. Translator note required: πνεῦμα here = “breath” (기운, gi-un), NOT 성령 (Holy Spirit). Using 성령 here would be a serious doctrinal error, wrongly making the Spirit the agent of destruction and creating confusion with the baseline’s Critical Holy Spirit term. Korean 기운 (gi-un, “breath/vital energy”) itself carries a secondary folk/traditional-medicine connotation (qi/ki life-energy); translators should ensure surrounding context makes clear this is Christ’s own breath/word of power, not an impersonal cosmic energy.

καταργήσει (katargēsei, from καταργέω) — “will bring to nothing / abolish / destroy”

• Literal meaning: to render idle/ineffective, to nullify, abolish
• Semantic range: a favorite Pauline verb (used of the Law’s role, death’s defeat, etc.) meaning decisive nullification, not necessarily annihilation of existence
• English variants: “will destroy,” “will bring to an end,” “will abolish,” “will annihilate”
• Contextual theological meaning: Christ’s coming decisively nullifies the lawless one’s power and reign
• Korean rendering: 폐하시리라/멸하시리라 (pyehasirira/myeolhasirira) — Risk: Medium.

τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ — “by the appearance of his coming”

• Literal meaning: ἐπιφάνεια = a shining-forth, manifestation, visible appearing (used of a deity’s manifestation in Hellenistic usage); combined here with παρουσία for emphasis
• Semantic range: a technical term-pair for Christ’s visible, glorious return (cf. 1 Tim 6:14; 2 Tim 4:1, 8; Titus 2:13)
• English variants: “by the appearance of his coming,” “by his appearing and his coming,” “with the manifestation of his coming”
• Contextual theological meaning: doubles down on the visible, unmistakable, public nature of Christ’s return, in contrast to the secretive/hidden operation of “the mystery of lawlessness” (v. 7)
• Korean rendering: 그의 강림의 나타나심으로 (geuui gangnim-ui natanasim-euro) — Risk: High. 나타나심 (natanasim, “appearing/manifestation,” honorific nominal form) pairs with the already-established 강림; both terms for Christ’s return must remain terminologically stable and distinguishable from the false “revealing” (ἀποκαλυφθῆναι) of the lawless one in vv. 3, 6, 8, which uses a different Greek verb (ἀποκαλύπτω, “reveal/uncover”) — Korean should likewise use a distinct verb (드러나다/나타나다, deureonada/natanada) for the lawless one’s “revealing” versus Christ’s “appearing,” to keep the ironic contrast visible.

---

2 Thessalonians 2:9

κατ’ ἐνέργειαν τοῦ Σατανᾶ — “according to the working of Satan”

• Literal meaning: ἐνέργεια = “working, operation, effective power in action” (root of English “energy,” but with a stronger sense of active operative force than the modern English word); Σατανᾶς = “Satan,” transliterated from Hebrew śāṭān, “adversary”
• Semantic range: ἐνέργεια in Paul is elsewhere used positively of God’s or the Spirit’s working (Eph 1:19; Phil 3:21); here it denotes Satan’s own parallel, counterfeit “working”
• English variants: “the activity of Satan,” “the working of Satan,” “the power of Satan”
• Contextual theological meaning: the lawless one’s advent is empowered by Satan, a direct demonic counterfeit of Christ’s own parousia
• Korean rendering: 사탄의 역사(役事)를 따라 (Satan-ui yeoksa-reul ttara) — Risk: High. Important homonym note: 역사 (yeoksa) meaning “working/operation” (役事, used in Korean church vocabulary for the Spirit’s or God’s “working”) is a homonym of 역사 (歷史, “history”), an entirely different, extremely common word. Context alone disambiguates in fluent reading, but translators/reviewers must be alert to this collision, especially in text-to-speech or when the term appears without surrounding doctrinal context. 사탄 (Satan) itself is a stable transliteration with low collision risk, but must not be conflated with generic Korean folk-shamanistic malevolent-spirit vocabulary (귀신, gwisin; 악령, angnyeong) — Satan here is a specific singular personal being, the same figure referenced throughout the NT, not one spirit among many in a folk spirit-world.

ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους — “with all power and false signs and wonders”

• Literal meaning: δύναμις = power/might (already a baseline Critical term, 능력); σημεῖον = a sign, an event pointing to a further reality; τέρας = a wonder, portent, prodigy; ψεῦδος = falsehood, lie
• Semantic range: σημεῖα καὶ τέρατα is a fixed OT/NT word-pair (used of both true divine miracles, e.g. Acts 2:22, and here of satanic counterfeits)
• English variants: “with all power, signs, and lying wonders,” “false signs and wonders,” “counterfeit miracles”
• Contextual theological meaning: CRITICAL collision with the baseline’s Critical “Power of God” term. The lawless one’s “power” (δύναμις/능력) is a deliberate demonic counterfeit of the very same word used of God’s saving power in Romans 1:16. The passage itself stages the contrast the baseline flags: real 능력 (God’s power to save) versus a false, satanically-empowered imitation.
• Korean rendering: 모든 능력과 표적과 거짓 기사로 (modeun neungnyeok-gwa pyojeok-gwa geojit gisa-ro) — Risk: Critical. Must reuse 능력 exactly (per baseline), while the surrounding doctrinal commentary must make explicit that this is a counterfeit 능력, satanically sourced, warning readers — especially in a Korean charismatic-church context already flagged by the baseline for power-ministry risk — that not every claimed display of “능력,” “표적” (sign), or “기사”/이적 (wonder) is from God. 표적 (pyojeok, “sign”) and 기사/이적 (wonder) should also be distinguished from Korean folk-divinatory “signs and omens” (징조, jingjo; 점괘, jeomgwae) — these are counterfeit miracles pointing to a false messianic claim, not fortune-telling omens.

---

2 Thessalonians 2:10

ἐν πάσῃ ἀπάτῃ ἀδικίας — “with all deception of unrighteousness”

• Literal meaning: ἀπάτη = deceit, deception, delusion (cf. ἐξαπατήσῃ, v. 3); ἀδικία = unrighteousness, injustice (the direct negation of δικαιοσύνη, the baseline’s Critical “righteousness” term)
• Semantic range: ἀδικία is δικαιοσύνη’s antonym throughout Paul (cf. Romans 1:18, 29; 3:5)
• English variants: “every wicked deception,” “all unrighteous deception,” “deception of wickedness”
• Contextual theological meaning: HIGH-value pairing for the “God’s Righteous Judgment” doctrine — 불의 (unrighteousness) here is what will be judged; establishing this term correctly is essential groundwork for the judgment language of v. 12
• Korean rendering: 모든 불의의 속임으로 (modeun buri-ui sogim-euro) — Risk: High. 불의 (buri, “unrighteousness”) must be recognized by the reader as the direct opposite of 의 (baseline’s Critical righteousness term); this pairing should be flagged in commentary so the 의/불의 contrast — not merely the English “righteous/unrighteous” pairing — is visible to Korean readers.

τοῖς ἀπολλυμένοις — “those who are perishing”

• Literal meaning: present passive/middle participle of ἀπόλλυμι, “to destroy, perish” — a durative, ongoing-process sense (“the perishing ones,” an identity-in-process, not a one-time past event)
• Semantic range: contrasted throughout Paul with “those being saved” (cf. 1 Cor 1:18)
• English variants: “those who are perishing,” “the lost,” “those who will perish”
• Contextual theological meaning: describes those deceived by the lawless one as already on a trajectory toward destruction
• Korean rendering: 멸망하는 자들 (myeolmanghaneun jadeul) — Risk: Medium. Reuse the 멸망 root already established for 멸망의 아들 (v. 3) to preserve the thematic link.

τὴν ἀγάπην τῆς ἀληθείας — “the love of the truth”

• Literal meaning: ἀγάπη = self-giving love (the baseline’s established general term); ἀλήθεια = truth, reality, that which is not concealed
• Semantic range: ἀλήθεια in Paul frequently denotes gospel truth specifically, not truth-claims in general
• English variants: “the love of the truth,” “a love of the truth”
• Contextual theological meaning: their condemnation (v. 12) is rooted precisely in refusing to love the gospel truth, not merely in intellectual error
• Korean rendering: 진리의 사랑 (jilli-ui sarang) — Risk: Medium. 사랑 (sarang, “love”) is not yet a baseline term; it is broad in ordinary Korean usage (romantic, familial, general affection) and must be understood here in its self-giving, gospel-oriented sense, consistent with ἀγάπη’s NT register generally. 진리 (jilli, “truth”) should be distinguished from a merely philosophical or relativistic “one’s own truth” usage increasingly common in contemporary Korean discourse; this is the singular, exclusive truth of the gospel.

---

2 Thessalonians 2:11

πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης — “God sends them a working of delusion”

• Literal meaning: πλάνη = a wandering, a straying, a deluding error (root of English “planet,” originally “wanderer”); ἐνέργεια, as in v. 9, “working/operative power”
• Semantic range: πλάνη in the NT denotes deception that leads one astray from truth, often with a moral/spiritual root cause, not innocent error
• English variants: “a strong delusion,” “a working of error,” “a powerful delusion”
• Contextual theological meaning: a severe judicial-hardening statement — God actively gives over those who rejected the truth (v. 10) to the deception they preferred, a judgment-through-abandonment pattern consistent with Romans 1:24-28
• Korean rendering: 하나님께서 그들에게 미혹의 역사를 보내사 (Hananim-kkeseo geudeurege mihok-ui yeoksa-reul bonaesa) — Risk: Critical. Requires careful theological framing: this is God’s judicial action (giving over those who first rejected truth), not an arbitrary act of predestined deception; commentary must make this moral sequence explicit to avoid a fatalistic misreading. 미혹 (mihok, “delusion/being led astray”) again touches Korean folk-shamanistic vocabulary of spirit-induced delusion; must be anchored clearly to God’s righteous judicial response to prior unbelief, not to an impersonal or capricious spiritual affliction.

εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει — “so that they believe the lie”

• Literal meaning: πιστεύω (the verb root of the baseline’s 믿음/faith) + τῷ ψεύδει (“the lie,” definite article — a specific lie, the lawless one’s self-deifying claim, not lies in general)
• Semantic range: an ironic, deliberately jarring use of the same verb elsewhere used of saving faith in Christ — here directed at “the lie”
• English variants: “so that they would believe the lie,” “that they should believe a lie” (KJV’s indefinite “a lie” under-translates the definite article)
• Contextual theological meaning: a stark antithesis to the “obedience of faith” and “belief of the truth” (v. 13) — belief itself is not neutral; its object determines its worth
• Korean rendering: 그 거짓 것을 믿게 하려 하심이라 (geu geojit geot-eul mitge haryeo hasimira) — Risk: High. Reuses 믿다/믿음 root deliberately (matching the Greek’s ironic reuse of πιστεύω); commentary should draw out this deliberate irony — the same faith-verb used for saving trust in Christ is here directed, with tragic irony, at “the lie.”

---

2 Thessalonians 2:12

ἵνα κριθῶσιν πάντες — “that all may be judged/condemned”

• Literal meaning: κρίνω = to judge, discern, decide; here in a strongly negative, condemnatory sense (“be condemned”), reinforced by context
• Semantic range: κρίνω ranges from neutral “evaluate” to judicial “condemn,” depending on context; here clearly the latter
• English variants: “so that all may be condemned,” “that they all may be judged,” “that they might be damned” (KJV)
• Contextual theological meaning: CRITICAL — the doctrine “God’s Righteous Judgment.” The purpose clause (ἵνα) ties the entire chain of deception (vv. 9-11) to its final, just outcome: condemnation
• Korean rendering: 심판을 받게 하려 하심이라 (simpaneul batge haryeo hasimira) — Risk: Critical. 심판 (simpan, “judgment”) must be carefully distinguished from two live Korean-context collision risks: (1) Buddhist/folk-religious karmic retribution (인과응보, ingwa-eungbo, “cause-and-effect retribution”), which frames consequence as an impersonal cosmic mechanism rather than a personal God’s righteous verdict; and (2) shamanistic curse/misfortune framing (액운, aegun, already flagged in the baseline under “sin”), which would reduce judgment to bad luck rather than a just, personal divine verdict. 심판 here must be taught as God’s own righteous, personal judicial verdict — directly continuous with the doctrine “God’s Righteous Judgment” introduced in chapter 1 (δίκαιον, 1:5-6) — not an impersonal cosmic balancing mechanism.

οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ — “who did not believe the truth but took pleasure in unrighteousness”

• Literal meaning: εὐδοκέω = to be well-pleased with, to delight in, to approve of
• Semantic range: εὐδοκέω elsewhere describes God’s own good pleasure (e.g., “This is my beloved Son, in whom I am well pleased”); here ironically describes sinners’ pleasure in unrighteousness
• English variants: “did not believe the truth but delighted in wickedness,” “took pleasure in unrighteousness,” “had pleasure in unrighteousness” (KJV)
• Contextual theological meaning: condemnation is not merely for intellectual unbelief but for a moral preference — actively delighting in 불의 (unrighteousness) over 진리 (truth)
• Korean rendering: 진리를 믿지 않고 불의를 좋아하는 자들 (jilli-reul mitji anko buri-reul johahaneun jadeul) — Risk: High. Reuses 진리 and 불의 exactly as established above (vv. 10, 12) for internal consistency within the passage.

---

CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK

Chapter 1 — Greeting, Thanksgiving, and Righteous Judgment

χάρις (charis) / εἰρήνη (eirēnē) — “Grace… and peace” (1:2)

• Reuses baseline Critical term 은혜 (grace) exactly.
• εἰρήνη in this specific epistolary-greeting formula (“Grace to you and peace from God our Father and the Lord Jesus Christ”) is a fixed salutation shared across nearly all Pauline letters (cf. Romans 1:7), distinct from the baseline’s 화평 (specifically anchored to the Romans 5:1 peace-with-God-through-justification sense).
• New term needed: peace (epistolary greeting sense). Korean rendering: 평강 (pyeonggang) — the KRV’s own standard rendering of this fixed salutation formula throughout the Pauline corpus, including Romans 1:7. Risk: Medium. This is not a contradiction of the baseline but a necessary extension: 화평 remains reserved for the Romans 5:1 justification-peace sense; 평강 is the distinct, already-KRV-established term for the greeting formula “grace and peace,” and should be recorded in translation memory as such so future Pauline-corpus translation in this pipeline stays consistent. Both are distinct from 평안 (pyeongan, general well-being/greeting), per the baseline’s existing note.

εὐχαριστεῖν (eucharistein) — “to give thanks” (1:3)

• Reuses baseline 감사 (thanksgiving) exactly. Risk: Low.

ἀγάπη (agapē) — “love” (1:3)

• New term, not previously in the Romans baseline glossary (Romans’s core passages did not require a standalone entry). Korean rendering: 사랑 (sarang) — the standard, universally established KRV term. Risk: Medium. 사랑 in ordinary Korean covers romantic, familial, and general affection; teaching must anchor this occurrence (believers’ growing love for one another) to the specific NT ἀγάπη sense — self-giving, Spirit-produced love among believers — not romantic or merely sentimental affection.

ὑπομονή (hypomonē) — “steadfastness / endurance” (1:4)

• New term, central to the doctrine “Perseverance under Persecution.” Literal meaning: “remaining under” — patient endurance under pressure, not passive resignation. Korean rendering: 인내 (innae). Risk: High. Korean culture carries two adjacent but doctrinally distinct endurance concepts that must be guarded against: (1) 한 (han), a culturally significant, deeply-rooted Korean concept of accumulated sorrowful endurance/resentment borne in silence, often without hope of resolution or change of circumstance; and (2) a Confucian ideal of stoic self-composed endurance valued as a mark of personal cultivation/dignity, oriented toward social honor rather than hope in God. Biblical ὑπομονή in 2 Thessalonians is hope-fueled endurance — perseverance grounded in confident expectation of Christ’s coming and God’s righteous judgment (1:5-10) — not silent, hopeless han, nor endurance performed for social honor. This distinction must be taught explicitly wherever 인내 appears.

θλῖψις (thlipsis) — “affliction / tribulation” (1:4, 6, 7)

• New term. Literal meaning: pressure, crushing force (from θλίβω, “to press/crush”). Korean rendering: 환난 (hwannan). Risk: High. Must be taught as suffering endured specifically for the faith, under a sovereign God who will righteously repay both the afflicted (with relief, v. 7) and the afflicters (with judgment, v. 6) — not merely bad fortune or misfortune (액운, already flagged in the baseline under “sin”) to be endured fatalistically.

διωγμός (diōgmos) — “persecution” (1:4)

• New term. Korean rendering: 박해 (bakhae). Risk: High. Historically resonant term in Korean church history itself (referencing periods of persecution against Korean Christians, both under external rule and in the North Korean context today), which can be a teaching asset — but must be anchored to the text’s specific point: God’s righteous future judgment vindicates present suffering; the doctrine is not merely descriptive of historical suffering but a theological ground for hope.

δίκαιον … κρίσιν (dikaion … krisin) / τὴν δικαίαν κρίσιν τοῦ θεοῦ — “God’s righteous judgment” (1:5-6)

• New compound term, foundational to the doctrine “God’s Righteous Judgment.” δίκαιος reuses the 의 root (baseline Critical righteousness term); κρίσις = “judgment,” “decision,” here in the judicial sense (κρίσις is the noun form of the κρίνω verb analyzed at 2:12 above). Korean rendering: 하나님의 의로운 심판 (Hananim-ui uiroun simpan). Risk: Critical. This phrase directly fuses two of the letter’s highest-risk terms — 의 (righteousness, already flagged in the baseline for its collision with the loyalty-ethic concept 의리) and 심판 (judgment, flagged above for collision with karmic retribution and shamanistic curse concepts). Teaching materials must state plainly: this is a personal God’s forensically righteous verdict (matching the baseline’s justification/righteousness framework), rendered in vindication of the persecuted and against the persecutors — not an impersonal cosmic balancing of merit and demerit, nor a matter of social loyalty (의리) fulfilled or violated.

ἐκδίκησιν (ekdikēsin) / ἐκδίκησιν διδόντος — “vengeance / inflicting retribution” (1:8)

• New term. Literal meaning: a “working-out of justice,” vindication, retribution (root δίκη, “justice,” same family as δίκαιος). Korean rendering: 보응 (boeung, “repayment/retribution”) or 형벌 (hyeongbeol, “punishment”). Risk: High. Must be taught as an act of God’s own righteous justice (continuing the δίκη root from “righteous judgment” above), executed personally by God — not as impersonal cosmic payback (again risking conflation with 인과응보) nor as human vengeance-taking, which the passage explicitly reserves to God alone.

ὄλεθρον αἰώνιον (olethron aiōnion) — “eternal destruction” (1:9)

• New term. Korean rendering: 영원한 멸망 (yeongwonhan myeolmang), reusing the 멸망 root already established for 멸망의 아들 (2:3) and τοῖς ἀπολλυμένοις (2:10). Risk: High. Must be taught as final, personal separation “away from the presence of the Lord” (v. 9b) — a relational and personal destiny, not an impersonal dissolution of self into an undifferentiated state (as could be misheard through a Buddhist annihilation/non-self lens).

ὑπακούουσιν τῷ εὐαγγελίῳ (hypakouousin tō euangeliō) — “obey the gospel” (1:8)

• Reuses baseline 복음 (gospel) exactly, combined with 순종 (obedience), echoing the baseline’s “obedience of faith” doctrine (믿음의 순종). Risk: High, per baseline reasoning regarding Confucian hierarchical-obedience collision — obeying the gospel is a Spirit-produced response of faith, not hierarchical social compliance.

δόξα (doxa) — “glory” (1:9, 1:12)

• Reuses baseline 영광 exactly. Risk: Medium, per baseline reasoning (must not collapse into 명예/출세, secular honor or career success).

βασιλεία τοῦ θεοῦ (basileia tou theou) — “kingdom of God” (1:5)

• Reuses baseline 하나님의 나라 exactly. Risk: Low, per baseline reasoning.

ἄγγελοι δυνάμεως αὐτοῦ (angeloi dynameōs autou) — “his mighty angels” (1:7)

• New term: ἄγγελος, “angel,” literally “messenger.” Korean rendering: 천사 (cheonsa) — standard, well-established Korean Christian term. Risk: Low. δύναμις here reuses the baseline’s Critical 능력 (power) term in a descriptive (not soteriological) sense — “angels of his power” — low collision risk in this specific construction, but translators should note this is a different contextual sense from Romans 1:16’s “power of God for salvation,” to avoid the misimpression that this verse is a salvation-power text.

κλήσεως (klēseōs) — “calling” (1:11)

• Reuses baseline 부르심 exactly. Risk: High, per baseline reasoning (must not read as birth-chart-determined fate, 팔자).

---

Chapter 2 (verses 13-17) — Election, Sanctification, Comfort, and Established Traditions

(Verses 1-12 receive full verse-by-verse treatment above under Core Passage; this section covers the remainder of the chapter.)

εἵλατο ὑμᾶς ὁ θεὸς (heilato hymas ho theos) — “God chose you” (2:13)

• The verb αἱρέομαι (“to choose, select”) here functions as the doctrinal equivalent of the baseline’s 선택 (election) term. Risk: High, per baseline reasoning — a sovereign, gracious, unmerited choice, not a competitive selection or fate.

ἀπαρχή (aparchē) — “firstfruits” (2:13)

• New term. Literal meaning: the first portion of a harvest, offered to God, guaranteeing/representing the whole harvest to follow. Korean rendering: 첫 열매 (cheot yeolmae). Risk: Low. Straightforward agricultural metaphor; low collision risk in Korean.

ἁγιασμῷ πνεύματος (hagiasmō pneumatos) — “sanctification of/by the Spirit” (2:13)

• Reuses baseline 성화 (sanctification) and 성령 (Holy Spirit) exactly. Risk: High, per baseline reasoning.

πίστει ἀληθείας (pistei alētheias) — “belief in the truth” (2:13)

• Reuses baseline 믿음 (faith) and the newly established 진리 (truth, from 2:10 above) exactly. Risk: High/Medium respectively, consistent with prior entries.

περιποίησιν δόξης (peripoiēsin doxēs) — “the obtaining of glory” (2:14)

• New term: περιποίησις = “acquiring, possessing, obtaining as one’s own.” Korean rendering: 영광을 얻음 (yeonggwang-eul eodeum), reusing 영광 exactly. Risk: Medium. Ensure “obtaining” is not read as human achievement earning glory (echoing Korea’s status/achievement-conscious 출세 culture, already flagged in the baseline under “glory”) — this obtaining is the promised outcome of God’s prior calling and sanctifying work, not a human accomplishment.

παράκλησιν αἰωνίαν (paraklēsin aiōnian) — “eternal comfort” (2:16)

• New term. Note: shares a root with the baseline’s established παρακαλέω → 권면하다 (“exhort,” Low risk) but this is the noun παράκλησις in its “comfort/consolation” sense, not “exhortation.” Korean rendering: 위로 (wiro, “comfort/consolation”), distinct from 권면 (exhortation). Risk: Low-Medium. Translators must select 위로 rather than reusing 권면 here, since English “comfort” and “exhort” diverge in Korean even though both trace to παρακαλέω’s word family; a translator note should record this distinction to prevent inconsistent rendering across the curriculum.

παράδοσις (paradosis) — “tradition(s)” (2:15)

• New term, foundational to the doctrine “Standing Firm in the Traditions.” Literal meaning: “that which is handed down/over” (παρά + δίδωμι). Semantic range: in the NT, both a negative sense (merely human tradition set against God’s word, e.g., Mark 7:8’s “tradition of the elders,” 장로들의 유전) and this letter’s positive sense — authoritative apostolic teaching, delivered by Paul either orally or in writing, to be firmly held. English variants: “traditions,” “teachings,” “instructions.” Contextual theological meaning: CRITICAL. Paul commands the Thessalonians to “stand firm and hold to the traditions that you were taught” — here an unambiguously positive, authoritative-apostolic-teaching sense, sharply distinct from any merely inherited human custom. Korean rendering: 전통 (jeontong). Risk: Critical. This is the single highest-risk new term in the letter for the Korean context. 전통 (jeontong) in ordinary Korean usage carries strong associations with inherited cultural and family custom, prominently including Confucian ancestral-rite practice (제사, jesa) and Confucian ritual propriety (예, ye) — precisely the same cultural complex the baseline flags as Critical under “Father” and High under “adoption.” There is a serious risk that Korean readers could (mis)hear “standing firm in the traditions” as an endorsement of maintaining inherited Confucian family/ancestral customs, when Paul means the opposite kind of “tradition”: authoritative apostolic gospel teaching received directly from Paul, to be held against competing claims (including the false teaching about the Day of the Lord addressed earlier in this very chapter). An alternative candidate rendering, 유전 (yujeon, used in Mark 7 for “tradition of the elders”), carries its own serious collision risk as a common modern-Korean homonym for “heredity/genetic inheritance” (遺傳), which would be actively confusing in a doctrinal context. 전통 is recommended as the primary rendering (matching established KRV usage at this reference), but every occurrence MUST be accompanied by teaching that explicitly distinguishes apostolic-gospel “tradition” from Confucian ancestral/customary “tradition,” directly paralleling the baseline’s existing father/adoption-jesa guidance. This entry should be flagged for mandatory human theologian review at every occurrence.

---

Chapter 3 — Standing Firm, Faithfulness, Idleness, and Peace

στηρίξει (stērixei, from στηρίζω) — “will establish / strengthen” (2:17, reprised 3:3)

• New term. Literal meaning: to fix firmly, make stable (root sense: a firm foundation/support). Korean rendering: 굳건하게 하다 (gutgeonhage hada). Risk: Low. Standard vocabulary; reinforces the “standing firm” theme carried through 2:15’s τραδισιόν command and 3:3’s assurance of the Lord’s faithfulness.

πιστός ὁ κύριος (pistos ho kyrios) — “the Lord is faithful” (3:3)

• New term: πιστός, “faithful, trustworthy, reliable” — an adjective sharing the same root as πίστις/πιστεύω (baseline 믿음/faith) but here describing God’s/Christ’s own faithful character, not human believing. Korean rendering: 신실하신 주님 (sinsilhasin junim), reusing 주님 exactly per baseline. Risk: Medium. 신실한 (sinsilhan, “faithful/trustworthy”) is standard, well-established Korean Christian vocabulary; ensure the honorific verb form (하시다-style, per the baseline’s honorific-grammar requirement for God/Christ) is applied correctly.

ὁ πονηρός (ho ponēros) — “the evil one” (3:3)

• New term. Literal meaning: “the evil/wicked one,” a title for Satan (paralleling 2:9’s Σατανᾶς). Korean rendering: 악한 자 (akhan ja). Risk: Medium. Must be taught as a reference to the same personal, singular adversary named Σατανᾶς at 2:9, not a generic reference to impersonal misfortune (액운) or an undifferentiated folk-spiritual “evil influence.”

ἀτάκτως (ataktōs) / ἀτάκτως περιπατοῦντος — “walking in idleness / disorderly conduct” (3:6, 3:11)

• New term. Literal meaning: “out of rank/order” (a military metaphor — a soldier out of formation); by extension, undisciplined, disorderly, or (in context here) idle/refusing to work. Korean rendering: 게으르게/무질서하게 행하는 (geeureuge/mujilseohage haengháneun). Risk: Medium. The specific behavior in view (refusing to work while awaiting the Day of the Lord, likely fueled by the very eschatological confusion corrected in chapter 2) should be distinguished from a general moral judgment about laziness; the doctrinal point is that confused end-times excitement is no excuse for abandoning ordinary responsibility — directly reinforcing “Standing Firm in the Traditions” (the apostolic teaching received, v. 6) against a disorderly deviation from it.

ἐργάζεσθαι (ergazesthai) — “to work” (3:10, 3:12)

• New term: standard vocabulary for labor/work. Korean rendering: 일하다 (ilhada). Risk: Low.

αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης (autos de ho kyrios tēs eirēnēs) — “the Lord of peace himself” (3:16)

• Reuses baseline 주님 exactly; εἰρήνη here reuses the baseline’s 화평 (peace with God/relational peace) rather than the epistolary-greeting 평강 identified at 1:2, since this is a benedictory wish for the congregation’s ongoing peace, closer to the Romans 5:1 relational sense. Risk: Medium, consistent with baseline reasoning; translators should note the two distinct Korean renderings of εἰρήνη used across this single letter (평강 at the opening greeting, 화평 at the closing benediction) and confirm both are intentional, not inconsistent.

τὸ σημεῖον (to sēmeion) — “the sign [of genuineness]” (3:17)

• Reuses the 표 (sign) root already established at 2:9, here in an entirely different, non-eschatological sense: Paul’s own handwritten greeting as an authentication mark against forged letters (cf. 2:2’s warning about a letter “seeming to be from us”). Korean rendering: 표 (pyo, “mark/sign”). Risk: Low. Note the contextual shift from the eschatological “signs and wonders” sense (2:9) to this everyday authentication sense; no doctrinal risk, but flag for translators so the two senses are not confused as referring to the same phenomenon.

---

Summary of New (Non-Baseline) Terms Introduced by 2 Thessalonians

#	English	Korean	Risk
1	Day of the Lord	주의 날	Critical
2	Man of lawlessness	불법의 사람 / 저 불법한 자	Critical
3	Son of destruction	멸망의 아들	Critical
4	Apostasy/rebellion	배교	Critical
5	Lawlessness	불법	High
6	Mystery of lawlessness	불법의 비밀	High
7	The restrainer (neuter/masc.)	막는 것 / 막는 자	Critical
8	Parousia/coming	강림	Critical
9	Epiphaneia/appearing	나타나심	High
10	Gathering together	함께 모임	Medium
11	Satan	사탄	High
12	Working/energeia	역사(役事)	High
13	Signs and wonders	표적과 기사	Critical (in context of v.9)
14	Deception/delusion	미혹 / 속임	High
15	Truth	진리	Medium
16	Unrighteousness	불의	High
17	Judgment/judged	심판	Critical
18	Righteous judgment (compound)	하나님의 의로운 심판	Critical
19	Vengeance/retribution	보응 / 형벌	High
20	Eternal destruction	영원한 멸망	High
21	Tribulation/affliction	환난	High
22	Persecution	박해	High
23	Endurance/perseverance	인내	High
24	Traditions	전통	Critical
25	Idleness/disorderly conduct	게으르게/무질서하게 행함	Medium
26	The evil one	악한 자	Medium
27	Peace (epistolary greeting)	평강	Medium
28	Comfort	위로	Low-Medium
29	Firstfruits	첫 열매	Low
30	Faithfulness of the Lord	신실하신 주님	Medium
31	Establish/strengthen	굳건하게 하다	Low
32	Sign (authentication sense)	표	Low
33	Angel	천사	Low
34	Love (agapē)	사랑	Medium
35	Temple of God	성전	Medium
36	Work/labor	일하다	Low

All other terms in 2 Thessalonians (gospel, grace, faith, lord, God, Holy Spirit, church, called/calling, sanctification, glory, salvation, thanksgiving, power of God, kingdom of God, election, obedience) reuse the baseline Romans Korean renderings exactly, with contextual notes recorded above only where this letter activates a distinct nuance.