Semantic Analysis: 2 Thessalonians (English → Persian)

Curriculum: 2 Thessalonians | Core passage: 2 Thessalonians 2:1–12 Doctrines in focus: The Day of the Lord · The Man of Lawlessness · Perseverance under Persecution · God’s Righteous Judgment · Standing Firm in the Traditions

Methodology Note

This analysis proceeds from the Koine Greek text (NA28 basis). Every load-bearing term is given: original word, transliteration, literal meaning, semantic range, English variants (how English versions render it), contextual theological meaning in 2 Thessalonians, and a destination-language (Persian) rendering with risk assessment.

Per the governing Language Package, any term already fixed in translation_memory.json (baseline, seeded from Romans) is reused exactly — its baseline rendering is repeated here for continuity, not re-derived. Terms new to this curriculum are analyzed fresh and risk-tiered using the same Critical/High/Medium/Low framework, with newly proposed renderings marked [NEW]. All new Critical/High proposals will need to be written into a curriculum-specific extension of translation memory before Phase 2 begins.

2 Thessalonians is unusually concentrated: half its total content (1:1–2:17) is direct eschatological/doctrinal argument, and chapter 3’s pastoral instructions (idleness, tradition, discipline) still carry the letter’s central concern — the church’s posture while it waits for a Day that has not yet come, guarded against deception about a lawless figure not yet revealed.

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PART 1 — Core Passage Verse-by-Verse: 2 Thessalonians 2:1–12

2:1 — Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ’ αὐτόν

• παρουσία / parousia — lit. “presence, arrival.” Semantic range: a ruler’s ceremonial state visit; simple presence/arrival; in NT eschatology, Christ’s future visible return. English variants: “coming,” “arrival,” “advent.” Contextual meaning: the technical term for Christ’s second, visible, bodily coming — the event the whole letter concerns. Persian: [NEW, Critical] آمدن (āmadan, “the coming”) is the recommended primary rendering. The natural alternative ظهور (zohur, “appearing/manifestation”) must not be used unqualified: zohur is the specific, load-bearing technical term for the awaited reappearance of the Hidden Twelfth Imam (Imam-e Zaman) in Twelver Shia eschatology — arguably the single most anticipated religious event in Iranian popular piety. Using it for Christ’s parousia risks the reader importing the entire Mahdi-centered framework (a concealed figure, a fixed community of waiting, a final righteous conqueror) onto Christ, or subordinating Christ’s return to that framework, exactly as the baseline flags for “resurrection” and “messiah.” آمدن keeps the event but not the loaded machinery; wherever more theological weight is needed, prefer a descriptive phrase (“بازگشت خداوند ما عیسی مسیح,” “the return of our Lord Jesus Christ”) over ظهور.
• ἐπισυναγωγή / episynagōgē — lit. “a gathering together, assembling.” Semantic range: a formal muster or convening. English variants: “gathering,” “being gathered together,” “assembling unto him.” Contextual meaning: believers’ gathering to Christ at his parousia — resurrection/rapture-adjacent hope, not the weekly church assembly. Persian: [NEW, Medium] جمع شدن نزد او (jam’ shodan-e mā nazd-e u, “our being gathered to him”). Low collision risk; must not be confused with کلیسا (church, the ordinary gathered assembly) already fixed in baseline.

2:2 — εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε διὰ ἐπιστολῆς ὡς δι’ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου

• σαλεύω (σαλευθῆναι) / saleuō — lit. “to shake, unsettle” (as an earthquake shakes a structure). Semantic range: physical shaking; mental/emotional destabilization. English variants: “shaken,” “unsettled,” “disturbed.” Contextual meaning: Paul’s concern that false teaching about the Day of the Lord would destabilize the Thessalonians’ settled understanding. Persian: [NEW, Low] متزلزل شدن (motazalzel shodan, “to be shaken/destabilized”). No major collision.
• θροέω (θροεῖσθαι) / throeō — lit. “to be troubled, thrown into alarm/panic.” English variants: “alarmed,” “troubled,” “frightened.” Contextual meaning: an emotional panic specifically tied to eschatological rumor. Persian: [NEW, Low] پریشان شدن (parishān shodan).
• ἡμέρα τοῦ κυρίου / hēmera tou kyriou — Day of the Lord — lit. “the day of the Lord.” Semantic range (OT/NT): the appointed day of God’s decisive intervention in judgment and salvation, drawing on the OT “Yom YHWH.” English variants: “Day of the Lord,” “that Day,” “the Day.” Contextual theological meaning: the central subject of the whole passage — the day of Christ’s return, judgment of the lawless one, and vindication of the saints. Persian: [NEW, Critical] روز خداوند (ruz-e Khodavand), built directly on the already-fixed baseline term خداوند (Khodavand, Lord). Grounded risk: Persian-speaking, Islamic-background readers already possess a fully-formed category “روز قیامت” (ruz-e qiyāmat, the Day of Resurrection/Judgment) baked into both Sunni and Shia eschatology, itself entangled with Mahdi-centered expectation (see baseline “resurrection” note). روز خداوند must be taught as a distinct, Christ-centered event — this is Christ’s own day, tied to his own parousia — not simply a Persian synonym slotted into the pre-existing generic Islamic Judgment Day slot. Every occurrence needs the connection back to Jesus’s own lordship (خداوند) made explicit, not assumed.
• ἐνίστημι (ἐνέστηκεν) / enistēmi — lit. “to stand in, be present, have arrived.” English variants: “has come,” “is here,” “is at hand.” Contextual meaning: the false claim being refuted — that the Day has already begun. Persian: [NEW, Low] رسیده است / آغاز شده است (raside ast / āghāz shode ast).
• πνεῦμα / pneuma (here: a purported prophetic utterance) — reuses baseline روح‌القدس framework only by contrast; here πνεῦμα denotes a claimed spirit-inspired message, not the Holy Spirit himself. Persian: [NEW, Medium] روح (a spirit/prophetic utterance) — context must make clear this is a claimed, possibly false, spirit-message, not a reference to the Holy Spirit.

2:3 — μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας

• ἐξαπατάω / exapatáō — lit. “to deceive thoroughly/completely” (intensified form of ἀπατάω). English variants: “deceive,” “delude.” Contextual meaning: Paul’s warning against being totally deceived about the Day’s timing. Persian: [NEW, Low] کاملاً فریب دادن (kāmelan farib dādan).
• ἀποστασία / apostasia — Apostasy/Rebellion (“the falling away”) — lit. “a standing away from, a defection, revolt.” Semantic range: political revolt; religious defection/falling away from a formerly-held faith. English variants: “the rebellion,” “the apostasy,” “the falling away.” Contextual theological meaning: a large-scale falling away from the faith that must precede the Day of the Lord — one of the two signs (with the lawless one’s unveiling) that the Day has not yet come. Persian: [NEW, CRITICAL] عصیان (osyān, “rebellion/revolt”) is the recommended rendering. ارتداد (ertedād) is explicitly rejected as a forbidden substitution. Grounded reason: ertedād is the precise, legally loaded Islamic-jurisprudence term for apostasy from Islam, which under Iranian law and dominant fiqh interpretation carries capital or severe civil penalty. Using ertedād for this end-times “falling away” would not simply risk theological confusion — it would import the entire real-world danger register of Iran’s apostasy laws directly into a Bible study text, an acute and unnecessary risk for an underground house-church readership already living under exactly that legal exposure for their own conversion from Islam. عصیان keeps the “revolt/departure” sense without invoking that specific legal category. This decision mirrors the baseline’s departure from شریعت to ناموس for the same class of reason (real, current legal-religious collision, not merely conceptual).
• ἀποκαλύπτω (ἀποκαλυφθῇ) / apokalyptō — revealed/unveiled — lit. “to uncover, take the lid off.” Semantic range: to disclose what was hidden. English variants: “revealed,” “unveiled,” “made manifest.” Contextual meaning: the lawless man’s identity, though presently restrained/hidden, will at the appointed time be publicly disclosed. Persian: [NEW, High] آشکار شدن (āshkār shodan, “to become manifest/disclosed”). Deliberately distinguished from ظهور (zohur) for the same Mahdi-collision reason given at 2:1 — this verb recurs at v.6 and v.8 for the lawless one’s unveiling, and consistency requires it never share vocabulary with the term reserved (and avoided) for the Hidden Imam’s reappearance.
• ἄνθρωπος τῆς ἀνομίας / anthrōpos tēs anomias — Man of Lawlessness — lit. “man of lawlessness/without-law-ness.” ἀνομία (anomia) = lit. “a-nomos,” “without law,” i.e., lawlessness, rebellion against divine law as a category of moral character, not merely individual “sins.” English variants: “man of lawlessness,” “man of sin” (a well-known textual variant reads ἁμαρτίας, “of sin,” in some manuscripts). Contextual theological meaning: the individual eschatological figure — the personal embodiment of end-times rebellion against God — whose unveiling, with the apostasy, marks that the Day has not yet arrived. This is the central figure of “The Man of Lawlessness” doctrine. Persian: [NEW, CRITICAL] مرد بی‌قانونی (mard-e bi-qānuni). Deliberate compound choice: ἀνομία is rendered بی‌قانونی (“lawlessness,” lit. “without-law-ness”) rather than any رendering built on ناموس (namus, already fixed in baseline exclusively for the Mosaic Law) or on گناه (sin, already fixed for ἁμαρτία). Grounded reason: this figure’s “lawlessness” is not disobedience to Torah specifically, nor generic personal sin, but total, climactic rebellion against God’s moral order as such; reusing ناموس would wrongly suggest the antichrist figure is defined by rejecting Jewish ceremonial law, and reusing گناه would flatten a unique eschatological title into ordinary “sinful man.” بی‌قانونی is coined precisely to avoid collision with either fixed baseline term while remaining transparent to a Persian reader (“without law/lawless-ness”). This is a Critical, human-theologian-review term at every occurrence.
• υἱὸς τῆς ἀπωλείας / huios tēs apōleias — Son of Perdition/Destruction — lit. “son of destruction/loss.” ἀπώλεια (apōleia) = ruin, destruction, waste, loss; the same root used elsewhere for the eternal ruin of the unsaved (cf. Phil 3:19; John 17:12 of Judas). English variants: “son of perdition,” “son of destruction,” “destined for destruction.” Contextual meaning: a Hebraic idiom (“son of X” = one characterized by or destined for X) marking this figure as inherently, irrevocably destined for destruction — a title elsewhere applied only to Judas Iscariot. Persian: [NEW, CRITICAL] پسر هلاکت (pesar-e halākat). Grounded risk: the word پسر (“son”) is the identical noun already fixed in baseline for پسر خدا (Son of God) — the church’s central confession of Christ’s unique divine sonship. Placing پسر immediately before a term for ruin/destruction creates a deliberate scriptural antithesis (the true Son vs. the son doomed to ruin) that must be preserved as an antithesis, not blurred. Translators and teachers must make explicit in every occurrence that “پسر هلاکت” is not a rival “son” figure in any positive sense but the precise photographic negative of پسر خدا. هلاکت (halākat, ruin/perdition) is chosen over نابودی (nābudi, mere “annihilation/non-existence”) to keep open the biblical sense of ongoing ruin/exclusion rather than cessation of being.

2:4 — ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός

• ἀντικείμενος / antikeimenos — “the one opposing/the adversary” — lit. “the one lying/set against.” Semantic range: an opponent, adversary; used elsewhere of Satan generically. English variants: “who opposes,” “the adversary.” Contextual meaning: this figure’s defining posture is active opposition to God. Persian: [NEW, Medium] مخالف (mokhālef, “the opponent/adversary”). Low independent collision risk.
• ὑπεραίρομαι / hyperairomai — “exalting himself above” — lit. “to lift oneself up over/above.” English variants: “exalts himself above,” “sets himself above.” Contextual meaning: this figure’s self-deification, claiming a status above every rival object of worship. Persian: [NEW, Medium] خود را برتر می‌شمارد (khod rā bartar mishomarad, “counts himself superior”).
• σέβασμα / sebasma — “object of worship” — lit. “a thing venerated.” English variants: “object of worship,” “that which is worshiped.” Persian: [NEW, Low] چیزی که پرستش می‌شود (chizi ke parastesh mishavad).
• ναὸς τοῦ θεοῦ / naos tou theou — Temple of God — lit. “shrine/inner sanctuary of God” (naos, the inner sanctum, distinct from hieron, the wider temple precinct). English variants: “temple of God,” “God’s temple.” Contextual theological meaning: interpreters differ (physical Jerusalem temple, a future rebuilt temple, or the church as God’s temple), but the image is of the lawless one enthroning himself in the place reserved uniquely for God’s own presence — ultimate blasphemous usurpation. Persian: [NEW, Medium] هیکل خدا (heykal-e khoda), following established Persian OT usage for the Jerusalem Temple (Solomon’s/Herod’s heykal). Risk is primarily interpretive rather than a live cultural-religious collision, since Islamic theology has no directly parallel “temple” category; still requires a teaching note on which referent (past, future, or ecclesial) is intended in a given lesson, since Persian readers will not have this background supplied by their existing religious vocabulary.
• ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός — “publicly demonstrating himself to be God” — a direct, unambiguous claim of deity — the clearest statement of the doctrine of “The Man of Lawlessness” as a counterfeit-Christ, counterfeit-God figure. Persian: [NEW, High] خود را چون خدا نشان می‌دهد (khod rā chon khodā neshān midahad, “shows himself as God”). Must retain the full force of a claim of deity, not softened to a claim of mere prophetic authority — this is the false-Christ counterpart to the doctrine of Christ’s own deity (already Critical in baseline, الوهیت مسیح).

2:5 — Οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν

• μνημονεύω / mnēmoneuō — “remember” — lit. “to call to mind, keep in memory.” English variants: “remember,” “recall.” Contextual meaning: Paul had already personally taught this material in Thessalonica; the letter is a reminder, not new revelation. Persian: [NEW, Low] به یاد آوردن (be yād āvordan). No collision; standard vocabulary.

2:6 — καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ

• τὸ κατέχον / to katechon — “the restraining thing/the Restrainer” (neuter) — lit. “the thing holding down/back.” Semantic range: κατέχω = to hold fast, hold back, restrain, suppress. English variants: “what is restraining,” “that which restrains.” Contextual theological meaning: an unnamed restraining force (neuter here, masculine at v.7) presently preventing the lawless one’s unveiling — one of the most debated referents in the NT (widely proposed: Roman imperial order, God’s own restraining providence, the proclaimed gospel, the Holy Spirit’s restraining ministry through the church). Persian: [NEW, High] بازدارنده (bāzdārande, “the restrainer/that which holds back”). Risk here is chiefly interpretive — teachers must resist supplying a confident identification the Greek itself leaves ambiguous — rather than a live cultural-collision risk; flagged High because a wrong confident answer here can distort the entire passage’s eschatological timeline for a first-time reader.
• καιρός / kairos — “appointed/fitting time” — distinct from χρόνος (chronos, clock-time); kairos = a divinely appointed, significant moment. English variants: “his own time,” “his appointed time.” Persian: [NEW, Low] زمان معین (zamān-e mo’ayyan, “the appointed time”). Reinforces God’s sovereign timing (providence, already fixed in baseline as تدبیر الهی) against any fatalistic reading.

2:7 — τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται

• μυστήριον / mystērion — “mystery” — lit. “a secret, a hidden thing” disclosed only to the initiated (its NT sense is regularly “a divine secret plan, formerly hidden, now revealed,” e.g. Rom 16:25). English variants: “mystery,” “secret.” Contextual meaning: lawlessness is already covertly operating in the present age as a hidden, not-yet-fully-revealed reality, in ironic parallel to the “mystery of the gospel.” Persian: [NEW, High] راز (rāz, “secret/mystery”). Grounded risk: راز/رمز is a heavily worked term in Persian Sufi devotional poetry (Hafez, Rumi) for esoteric divine secrets disclosed only to spiritual initiates on the mystical path — a positive, aesthetically rich category. Applying the same word to “the mystery of lawlessness” risks either (a) an unintended poetic/positive resonance clashing with the verse’s negative content, or (b) confusing this NT technical sense (a hidden divine-historical reality, later disclosed) with Sufi esoteric gnosis. A brief gloss (“رازِ شرارت‌آلود” or an explanatory note) is recommended wherever this term appears.
• ἐνεργέω (ἐνεργεῖται) / energeō — “is at work” — lit. “to work in, be operative/active.” English variants: “is already at work,” “is already operating.” Persian: [NEW, Medium] در حال کار است / فعال است (dar hāl-e kār ast / fa’āl ast).
• ἐκ μέσου γένηται — “be taken out of the midst/way” — an idiom for removal. Persian: [NEW, Low] از میان برداشته شود (az miyān bardāshte shavad, “be removed from the midst”).

2:8 — καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [Ἰησοῦς] ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ

• ὁ ἄνομος / ho anomos — “the lawless one” — the substantive adjectival title, shorthand for the “man of lawlessness” of v.3. Persian: [NEW, CRITICAL] بی‌قانون (bi-qānun, “the lawless one”), matching بی‌قانونی established at v.3 for consistency across the passage — same grounded reasoning applies.
• ἀναιρέω (ἀνελεῖ) / anaireō — “will destroy/slay” — lit. “to take up/away,” idiomatically “to kill, put to death.” English variants: “will slay,” “will destroy,” “will overthrow.” Contextual meaning: Christ’s effortless, total dispatch of the lawless one merely by his spoken word — deliberately echoing Isaiah 11:4’s Messianic figure who slays the wicked “with the breath of his lips.” Persian: [NEW, Medium] نابود خواهد کرد (nābud khāhad kard, “will destroy/annihilate”).
• πνεῦμα τοῦ στόματος αὐτοῦ — “the breath of his mouth” — reuses baseline روح only as a false-friend caution: here πνεῦμα = simple “breath,” not the Holy Spirit; context must disambiguate. Persian: [NEW, Low] نفس دهان او (nafas-e dahān-e u, “the breath of his mouth”).
• καταργέω (καταργήσει) / katargeō — “will abolish, bring to nothing, render inoperative” — lit. “to make idle/ineffective.” English variants: “will bring to an end,” “will destroy,” “will abolish.” Persian: [NEW, Low] نابود خواهد ساخت / بی‌اثر خواهد کرد (nābud khāhad sākht / bi-asar khāhad kard).
• ἐπιφάνεια τῆς παρουσίας αὐτοῦ / epiphaneia tēs parousias autou — “the appearing of his coming” — a doubled expression (epiphaneia, “shining-forth/visible manifestation,” + parousia) intensifying the certainty and visibility of Christ’s return. English variants: “the splendor of his coming,” “his appearing,” “his glorious return.” Persian: [NEW, CRITICAL] ظهورِ آمدنِ او is explicitly avoided; recommended: پدیدار شدنِ آمدن او (padidār shodan-e āmadan-e u, “the becoming-visible of his coming”). Grounded risk (secondary, beyond the zohur/Mahdi collision already noted at v.1): ἐπιφάνεια’s “shining-forth” nuance could tempt a translator toward تجلی (tajalli), the standard Persian Sufi-mystical term for a divine theophany/self-disclosure (as in “tajalli-ye haqq,” the manifestation of the Divine Reality) — importing a mystical-aesthetic register onto what is a concrete, historical, visible, bodily event. پدیدار شدن keeps a plain, non-mystical, non-Mahdist register.

2:9 — οὗ ἐστιν ἡ παρουσία κατ’ ἐνέργειαν τοῦ σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους

• ἐνέργεια τοῦ σατανᾶ / energeia tou satana — “the working of Satan” — lit. “the operative power/activity of Satan.” σατανᾶς (Satanas) is shared vocabulary across Persian religious traditions (شیطان, Sheytān, is the Quranic figure too). English variants: “the working of Satan,” “Satan’s power.” Persian: [NEW, Medium] عملکرد شیطان (amalkard-e sheytān). Low-medium collision risk since شیطان is already a broadly shared, negatively-regarded figure across Islamic and Christian Persian usage; main teaching point is that the lawless one’s power is entirely derivative/parasitic, not independently divine.
• σημεῖα καὶ τέρατα ψεύδους / sēmeia kai terata pseudous — “signs and wonders of falsehood” — a fixed NT pairing (also used positively of true apostolic/Christ miracles elsewhere) here marked as counterfeit by the genitive ψεύδους (“of falsehood/deceit”). English variants: “false signs and wonders,” “counterfeit miracles.” Persian: [NEW, High] نشانه‌ها و عجایبِ دروغین (neshāneh-hā va ajāyeb-e doroghin, “false signs and wonders”). Grounded risk: Twelver Shia popular hagiography attributes karāmāt (کرامات, miraculous signs) to the Imams and to venerated saints at their shrines, treated as authenticating marks of holiness. Persian readers therefore already possess a live category of “genuine holy-figure miracles” that this verse’s counterfeit signs could either be assimilated to (if the “false/دروغین” qualifier is dropped or softened) or set in unhelpful competition with. The qualifier دروغین must never be omitted, and the doctrinal point — miraculous signs alone never certify divine authority — should be taught explicitly.
• ψεῦδος / pseudos — “falsehood/lie” — reused at vv.9,10,11. Persian: [NEW, Low] دروغ (doroogh). Standard vocabulary.

2:10 — καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ’ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς

• ἀπάτη ἀδικίας / apatē adikias — “deceit of unrighteousness” — ἀπάτη = deceit, trickery; ἀδικία = unrighteousness, injustice (the negative counterpart to δικαιοσύνη, already fixed as عدالت in baseline). English variants: “every kind of wicked deception,” “unrighteous deception.” Persian: [NEW, Medium] فریبِ بی‌عدالتی (farib-e bi-‘edālati), deliberately built on baseline عدالت so the term’s forensic opposite (بی‌عدالتی) stays visible to Persian readers already trained on عدالت from Romans-based study.
• ἀπολλύμενοι / apollymenoi — “those who are perishing” — present participle, ongoing state, from the same root ἀπόλλυμι behind ἀπώλεια (v.3, “perdition”). English variants: “those who are perishing,” “the lost.” Persian: [NEW, Medium] هالکان (hālekān, “those perishing/being destroyed”) or در حال هلاکت (dar hāl-e halākat), matching هلاکت already used at v.3 for lexical consistency across the passage.
• ἀγάπη τῆς ἀληθείας / agapē tēs alētheias — “love of the truth” — ἀγάπη is the standard NT self-giving love term; ἀλήθεια = truth, reality, that which corresponds to fact. English variants: “the love of the truth,” “a love for the truth.” Contextual meaning: the saving disposition these people refused — not mere intellectual assent to correct propositions, but a loving embrace of gospel truth. Persian: [NEW, High] محبت حقیقت (mohabbat-e haqiqat). Grounded risk: حقیقت (haqiqat) is a major technical term in the classical Sufi fourfold path (شریعت / طریقت / حقیقت / معرفت — sharia / tariqa / haqiqa / marifa), denoting the innermost mystical Reality attained only at an advanced stage beyond ordinary religious law. Rendering ἀλήθεια as حقیقت risks the phrase being heard as “love for an esoteric mystical attainment” reserved for advanced initiates, rather than the gospel truth freely offered to, and refused by, ordinary people. A brief contextual gloss anchoring حقیقت to “the truth of the gospel/Christ” (truth about a person and historical events, not a mystical stage) is recommended at first use.
• σωθῆναι / sōthēnai — “to be saved” — from σῴζω, reuses baseline نجات (nejat) framework fixed for salvation. Persian: reuse baseline نجات — no new decision required; the same Critical risk notes on the Karbala/Hussein martyrdom-intercession collision documented in baseline apply here without modification.

2:11 — καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει

• ἐνέργεια πλάνης / energeia planēs — “a working of delusion/error” — πλάνη = wandering, error, delusion (root of English “planet,” “wandering star”). English variants: “a strong delusion,” “a deluding influence,” “a powerful working of error.” Contextual theological meaning: God’s judicial hardening — sending confirming delusion upon those who already refused the truth, not causing their original unbelief. Persian: [NEW, Critical] فریبی که خدا می‌فرستد (faribi ke khodā mifrestad, “a delusion that God sends”), or as a fixed noun-phrase, انرژی/عملِ گمراهی (amal-e gomrāhi, “the working of error/going-astray”). Grounded risk: this is theologically delicate in any culture (does God actively cause deception?), but carries an additional Persian-specific sharpness: it must be taught as judicial confirmation of a prior, freely chosen rejection (v.10’s refusal of the love of the truth) — the same distinction the baseline requires for “providence” (تدبیر الهی) against folk qadar-fatalism. Left unglossed, this verse could be assimilated to a fatalistic reading in which God simply predetermines some to unbelief apart from their own prior refusal, which is not Paul’s argument.
• πιστεῦσαι τῷ ψεύδει / pisteusai tō pseudei — “to believe the lie” — the same verb πιστεύω underlying baseline ایمان (faith) is here applied to a false object. English variants: “so that they would believe the lie,” “so that they will believe what is false.” Persian: [NEW, Medium] به دروغ ایمان آوردن (be doroogh iman āvordan, “to place faith/trust in the lie”). Deliberately retains ایمان’s root so that the teaching point is visible in the Persian text itself: the very capacity for iman/trust that should be directed at Christ (per baseline’s core caution on faith) is here tragically misdirected onto a lie — a vivid warning, not a new lexical risk beyond what baseline already documents for faith’s object.

2:12 — ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικί�ᾳ

• κρίνω (κριθῶσιν) / krinō — “be judged/condemned” — lit. “to separate, distinguish, decide,” in judicial contexts “to judge, condemn.” English variants: “be judged,” “be condemned,” “stand condemned.” Contextual meaning: the final, forensic verdict against those who preferred unrighteousness to truth — directly feeding “God’s Righteous Judgment” doctrine (see Ch.1 below for the fuller judgment vocabulary). Persian: [NEW, Critical — shared vocabulary with Ch.1’s δικαία κρίσις] داوری شوند (dāvari shavand, “be judged”), built on the same داوری root used for God’s righteous judgment in chapter 1 for cross-passage consistency.
• εὐδοκέω (εὐδοκήσαντες) / eudokeō — “having taken pleasure in, having approved of” — lit. “to think well of, be well-pleased with.” English variants: “who delighted in,” “who took pleasure in.” Contextual meaning: not passive deception but active, willing preference for wrongdoing — moral culpability, not mere ignorance. Persian: [NEW, Medium] به آن دل خوش بودند / از آن خرسند بودند (be ān del khosh budand, “took delight in it”). No major cultural collision; the key teaching point is moral responsibility, which the Persian phrase preserves clearly.
• ἀδικία / adikia — “unrighteousness” — reuse the rendering established at v.10 (بی‌عدالتی), built on baseline عدالت.

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

Chapter 1 (1:1–12)

Chapter 1 establishes the letter’s pastoral occasion (persecution endured by the Thessalonian church) and previews the judgment/reward themes chapter 2 will develop in relation to the lawless one.

• χάρις / charis — grace (1:2,12) — reuse baseline فیض exactly, including its caution against the Illuminationist/Sadra “emanation” reading.
• εἰρήνη / eirēnē — peace (1:2) — reuse baseline سلام exactly, including the caution against آرامش.
• ἐκκλησία / ekklēsia — church (1:1, “τῇ ἐκκλησίᳰ Θεσσαλονικέων,” “to the church of the Thessalonians”) — reuse baseline کلیسا exactly, including its house-church-reality framing.
• πίστις / pistis — faith (1:3,4,11) — reuse baseline ایمان exactly.
• ἀγάπη / agapē — love (1:3) — [NEW, Low] محبت (mohabbat). Standard, low-risk vocabulary; shared positively across Persian religious registers.
• ὑπομονή / hypomonē — Perseverance/Endurance (1:4; also 3:5) — lit. “a remaining under” (a load, a trial); steadfast endurance rather than passive resignation. English variants: “endurance,” “perseverance,” “patience,” “steadfastness.” Contextual theological meaning: the Thessalonians’ sustained, faith-rooted endurance of persecution — direct textual anchor for the “Perseverance under Persecution” doctrine. Persian: [NEW, HIGH] استقامت (esteqāmat, “steadfastness/perseverance”). Grounded risk: esteqāmat and its companion concept sabr (patience-in-suffering) are richly developed virtues in Iranian Shia piety specifically through the Ashura/Karbala narrative — the Imam Hussein’s steadfast endurance of suffering unto martyrdom, commemorated annually and treated as the paradigmatic model of righteous perseverance under persecution. This can serve as a genuine bridge concept (the value of enduring suffering for one’s faith is already deeply resonant), but risks the Thessalonians’ hypomone being assimilated into a martyrdom-merit framework (suffering itself accruing spiritual credit or intercessory benefit, per the baseline’s Karbala caution under “salvation”) rather than being taught as Spirit-sustained hope fixed on Christ’s certain, already-secured future return.
• διωγμός / diōgmos — persecution (1:4) — lit. “a pursuing, a chasing down.” English variants: “persecutions,” “persecution.” Persian: [NEW, Medium] جفا (jafā, “persecution/cruel injustice”). Note: جفا is also a well-worn word in classical Persian love poetry (“جفای یار,” the beloved’s cruelty) — a secondary aesthetic resonance that could soften the term toward romantic suffering rather than real socio-religious hostility; teaching context should anchor it plainly to hostile treatment for the faith.
• θλῖψις / thlipsis — affliction/tribulation (1:4,6,7) — lit. “a pressing, squeezing” (as of grapes). English variants: “afflictions,” “tribulations,” “sufferings.” Persian: [NEW, Medium] رنج (ranj, “suffering/affliction”) or مصیبت (mosibat). Low-medium risk; مصیبت carries some resonance with Muharram mourning-ritual vocabulary (Shia commemorative “mosibat-khāni” recitations) and should be used with plain, non-liturgical framing in this context.
• δικαία κρίσις τοῦ θεοῦ / dikaia krisis tou theou — God’s Righteous Judgment (1:5) — lit. “the just decision/judgment of God.” δίκαιος shares the same root as δικαιοσύνη (already Critical/fixed in baseline as عدالت). κρίσις = a judging, a decision, a verdict. English variants: “God’s righteous judgment,” “the just judgment of God.” Contextual theological meaning: the Thessalonians’ endurance under persecution is itself evidence (ἔνδειγμα) that God’s future judgment — vindicating them and condemning their persecutors — will indeed be just. Direct textual anchor for the “God’s Righteous Judgment” doctrine. Persian: [NEW, CRITICAL] داوری عادلانه خدا (dāvari-ye ‘ādelāneh-ye khodā), built deliberately on baseline عدالت’s root (عادلانه) for lexical continuity with the already-fixed forensic/credited sense of righteousness. Grounded risk: this must retain a strictly forensic, legal-verdict sense — matching the baseline’s insistence that عدالت never collapse into achievement-of-virtue (پارسایی, already rejected in baseline for the Zoroastrian ethical-purity reason) — while also resisting assimilation into the Islamic mizan deeds-weighing framework (already flagged in baseline under “sin”/“salvation”) in which every individual’s own scale of deeds determines the verdict. Here the verdict specifically vindicates faith-and-endurance and condemns persecutors and gospel-rejecters — a redemptive-historical, not universal-scale-balancing, judgment.
• ἐκδίκησις / ekdikēsis — Vengeance/Retribution (1:8) — lit. “a working out/exacting of justice,” “vindication,” “retribution.” English variants: “vengeance,” “retribution,” “punishment.” Contextual meaning: God’s own just retribution poured out at Christ’s return on those who neither know God nor obey the gospel. Persian: [NEW, CRITICAL] انتقام (enteqām, “revenge/vengeance/retribution”). Grounded risk: enteqām/qesās (قصاص) retributive justice is not merely a cultural value but codified Iranian criminal law (Islamic qesās — literal retaliation, “an eye for an eye”) governing actual capital and corporal punishment procedure. Persian readers will therefore not hear ekdikēsis as an abstract theological category but through the lens of a live, familiar legal-punitive system. This is double-edged: it makes God’s justice intuitively serious and real, but risks portraying God’s judgment as a personal vendetta or a scaled, proportionate tit-for-tat retaliation rather than a righteous, judicial, eschatological verdict rendered by the rightful cosmic Judge. Teaching must distinguish divine ekdikesis from both private vengeance and state-administered qesās.
• δίκην τίσουσιν / dikēn tisousin — “will pay the penalty” (1:9) — an idiom (τίνω, “to pay,” + δίκη, “a legal penalty/due”) distinct from δικαιοσύνη’s forensic-righteousness sense — δίκη here specifically means “the penalty owed.” English variants: “will suffer the punishment of,” “will pay the penalty of.” Persian: [NEW, High] مجازات را خواهند پرداخت (mojāzāt rā khāhand pardākht, “will pay the penalty”). Flagged for care because δίκη and δικαιοσύνη share a root that Persian’s translation (عدالت, penalty-vocabulary مجازات) does not visibly share — ensure teaching notes make the etymological/thematic connection to God’s righteous judgment (1:5) explicit even though the Persian surface vocabulary differs.
• ὄλεθρος αἰώνιος / olethros aiōnios — Eternal Destruction (1:9) — ὄλεθρος = ruin, destruction (root shared conceptually with ἀπώλεια, v.2:3’s “perdition”); αἰώνιος = eternal, age-long, without end. English variants: “eternal destruction,” “everlasting destruction,” “eternal ruin.” Contextual theological meaning: the personal, permanent, conscious exclusion “away from the presence of the Lord” (ἀπὸ προσώπου τοῦ κυρίου) suffered by persecutors and gospel-rejecters — the negative counterpart to the saints’ hoped-for gathering to Christ (2:1). Persian: [NEW, CRITICAL] هلاکت ابدی (halākat-e abadi), matching هلاکت already chosen for ἀπώλεια at 2:3 for lexical consistency. Grounded risk: must be taught as relational separation from Christ’s presence (the text’s own definition, v.9b) rather than merely a place of physical torment described in isolation. Zoroastrianism’s indigenous Chinvat Bridge doctrine (already flagged in baseline under “sin”) independently supplies Persian culture with a vivid pre-Islamic hell-concept (Duzakh) reached by deeds-weighing failure at the bridge; this can serve as an intuitive bridge for the reality of final judgment, but risks reducing olethros aionios to a deeds-weighing sentence rather than what the text specifies: separation from a Person, consequent on rejecting the gospel (v.8’s “not obeying the gospel”), not accumulated bad deeds outweighing good ones.
• προσώπου τοῦ κυρίου / prosōpou tou kyriou — “from the presence/face of the Lord” (1:9) — lit. “from the face.” Persian: [NEW, Low] از حضور خداوند (az hozur-e Khodāvand, “from the presence of the Lord”), built on baseline خداوند.
• δόξα τῆς ἰσχύος αὐτοῦ / doxa tēs ischyos autou — “the glory of his strength/might” (1:9) — reuses baseline جلال (glory) with the baseline’s own Sufi jalal/jamal caution intact; ἰσχύς adds “might, strength.” Persian: reuse baseline جلال; pair with قدرت (already fixed baseline for power) — قدرتِ جلال او — no new risk beyond baseline’s existing note.
• ἐνδοξάζομαι (ἐνδοξασθῆναι) / endoxazomai — “to be glorified” (1:10,12) — built on the same δόξα root as glory. Persian: [NEW, Low] جلال یافتن (jalāl yāftan, “to be glorified/receive glory”), consistent with baseline جلال.
• βασιλεία τοῦ θεοῦ / basileia tou theou — kingdom of God (1:5) — reuse baseline ملکوت خدا exactly, including the caution against confusion with Iran’s own Velayat-e Faqih religious-political governing structure.
• ἀγαθωσύνη / agathōsynē — “goodness” and ἔργον πίστεως / ergon pisteōs — “work of faith” (1:11) — [NEW, Low] نیکویی (nikui, goodness) and عمل ایمان (amal-e iman, work of faith), the latter built on baseline ایمان. Low risk; must simply avoid suggesting works precede or produce faith rather than flow from it (same caution baseline gives for “obedience of faith”).
• κλῆσις / klēsis — “the calling” (ἀξιώσῃ τῆς κλήσεως, “may count you worthy of his calling,” 1:11) — reuse baseline دعوت exactly.

Chapter 2 (2:13–17; vv.1–12 treated in full above as the core passage)

• αἱρέω (εἵλετο) / haireō — “chose” (2:13, “God chose you”) — reuses the conceptual ground of baseline برگزیدگی خدا (election). Persian: reuse baseline election framework — برگزید (bargozid, “he chose”), same Shia Imamate-election caution as documented in baseline applies without modification.
• ἀπαρχή / aparchē — “firstfruit” (a well-known textual variant reads ἀπ’ ἀρχῆς, “from the beginning”) — [NEW, Low] نوبر / میوه نخستین (novbar/mive-ye nakhostin, “firstfruit”) if the aparchē reading is followed, or از ابتدا (az ebtedā, “from the beginning”) if the ap’ archēs reading is followed. Textual-critical note, not a doctrinal-collision risk; a translation footnote indicating the manuscript variant is advisable.
• ἁγιασμὸς πνεύματος / hagiasmos pneumatos — “sanctification by/of the Spirit” (2:13) — reuse baseline تقدیس (sanctification) and روح‌القدس (Holy Spirit) exactly, including both terms’ existing Critical/High cautions (ritual-purification confusion for تقدیس; Gabriel/created-being confusion for روح‌القدس).
• πίστις ἀληθείας / pistis alētheias — “belief of the truth” (2:13) — reuses baseline ایمان plus the ἀλήθεια/حقیقت caution already documented at 2:10 above.
• περιποίησις δόξης / peripoiēsis doxēs — “the obtaining of glory” (2:14) — [NEW, Low] رسیدن به جلال (residan be jalāl, “attaining to glory”), built on baseline جلال.
• παράδοσις / paradosis — Traditions (2:15, “κρατεῖτε τὰς παραδόσεις”) — lit. “a handing-over, a handing-down” (from παραδίδωμι, “to hand over/deliver”). Semantic range: a delivered/transmitted body of teaching or practice, whether apostolic (positive, as here) or merely human (negative, e.g. Mark 7:8’s “traditions of men”). English variants: “traditions,” “teachings you were taught,” “what was handed down.” Contextual theological meaning: the fixed body of apostolic instruction — oral and written — that the Thessalonians received from Paul and are commanded to hold fast to. Direct textual anchor for the “Standing Firm in the Traditions” doctrine. Persian: [NEW, CRITICAL] آموزه (āmuzeh, “teaching/tenet/doctrine”) is the recommended rendering, with سنت (sonnat) or سنت‌ها (sonnat-hā) explicitly rejected as a forbidden substitution. Grounded reason: سنت is not merely a generic Persian word for “tradition” — it is the direct, load-bearing technical term for the Sunnah, the body of Muhammad’s normative sayings and practices that functions as the second-highest source of Islamic authority after the Quran, and which carries an additional Shia-specific layer as part of the broader hadith/riwayat transmission chain from the Prophet and Imams that anchors Shia legal-theological authority. Rendering Paul’s paradosis as سنت would invite one of two damaging misreadings: (a) that apostolic tradition functions as a rival “Sunnah,” implicitly inviting comparison/competition with Islamic Sunnah-authority, or (b) that Paul’s “traditions” are merely one sectarian claimant among many competing sunnah-type authority claims, rather than authoritative apostolic teaching rooted in and consistent with the completed, sufficient New Testament revelation. آموزه (a modern, religiously neutral Persian word for “teaching/tenet,” common in academic and general theological register) avoids this collision while preserving the sense of a fixed, received body of teaching to be held fast to. This decision follows the same methodology as baseline’s departure from شریعت to ناموس: a live, high-stakes lexical collision with the surrounding Islamic authority-structure vocabulary outweighs surface-level naturalness.
• στήκετε καὶ κρατεῖτε / stēkete kai krateite — “stand firm and hold fast” (2:15) — στήκω = to stand (firmly); κρατέω = to grasp, hold firmly, seize and retain. English variants: “stand firm and hold fast,” “stand firm, holding to.” Persian: [NEW, Medium] پایدار بمانید و محکم نگاه دارید (pāydār bemānid va mohkam negāh dārid, “remain steadfast and hold firmly”). Low-medium risk; the doctrinal weight sits in παράδοσις (above), not in this verb pair itself.
• παράκλησις αἰωνία / paraklēsis aiōnia — “eternal comfort/encouragement” (2:16) — reuses baseline’s exhort/comfort category (تشویق کردن / نصیحت کردن distinction already fixed in baseline). Persian: [NEW, Low] تسلی ابدی (tasalli-ye abadi, “eternal comfort”). Low risk.
• ἐλπὶς ἀγαθή / elpis agathē — “good hope” (2:16) — [NEW, Low] امید نیکو (omid-e niku, “good hope”).

Chapter 3 (3:1–18)

Chapter 3 shifts to concrete pastoral instruction — prayer requests, warning against idleness/disorderly conduct, and a personal authentication — but continues to invoke the letter’s core categories (tradition, steadfastness, the evil one).

• τρέχῃ / trechē (ὁ λόγος τοῦ κυρίου τρέχῃ) — “may run/spread swiftly” (3:1) — a vivid metaphor for the gospel’s rapid, unhindered advance. [NEW, Low] به سرعت پیش رود (be sor’at pish ravad, “may advance/spread swiftly”). No collision.
• ῥύομαι (ῥυσθῶμεν) / rhyomai — “rescue, deliver” (3:2) — [NEW, Low] رها شویم / نجات یابیم (rahā shavim, “be delivered”); may overlap with baseline نجات (salvation) vocabulary but here denotes situational deliverance from hostile people, not eschatological salvation — context should disambiguate.
• ἄτοπος καὶ πονηρὸς ἄνθρωπος / atopos kai ponēros anthrōpos — “unreasonable/wicked and evil men” (3:2) — [NEW, Low] مردمِ نامعقول و شریر (mardom-e nāma’qul o sharir).
• οὐ πάντων ἡ πίστις — “not all have faith” (3:2) — reuses baseline ایمان exactly; simply notes not everyone possesses saving faith. No new risk.
• στηρίζω καὶ φυλάσσω / stērizō kai phylassō — “will establish and guard” (3:3, cf. 2:17) — στηρίζω = to make firm, stabilize; φυλάσσω = to guard, keep watch over. English variants: “will strengthen and protect,” “will establish and guard.” [NEW, Low] استوار خواهد کرد و محافظت خواهد نمود (ostovār khāhad kard va mohāfezat khāhad namud).
• τοῦ πονηροῦ / tou ponērou — “the evil one” (3:3) — a title for Satan. [NEW, Medium] آن شریر / شیطان (ān sharir / sheytān). Shared vocabulary with Islamic Sheytān tradition; low-medium risk, mainly requiring clarity that this is a personal evil being, not an impersonal principle of evil.
• παραγγέλλω / parangellō — “command, charge, order” (3:4,6,10,12) — lit. military/formal “to give orders along the ranks.” English variants: “command,” “instruct,” “charge.” [NEW, Low] فرمان دادن / دستور دادن (farmān/dastur dādan). Straightforward authoritative-instruction vocabulary; note Paul’s apostolic authority is in view (cf. baseline رسول caution on apostleship colliding with Imamate-succession authority-claims) — teachers should be aware this is the same category of “delegated apostolic authority” flagged Critical/High in baseline under “apostle,” even though the word ἀπόστολος itself does not recur in 2 Thessalonians.
• ἀτάκτως περιπατέω / ataktōs peripateō — “walk/behave disorderly, idly” (3:6,11; verb form ἠτακτήσαμεν, 3:7) — lit. “to walk out of rank/order” (a military metaphor, “out of formation”). English variants: “walking in idleness,” “behaving disorderly,” “living in idleness.” [NEW, Low] با بی‌نظمی رفتار کردن / بیکاره‌گی کردن (bā bi-nazmi raftār kardan / bikāregi kardan, “to behave disorderly/live idly”). No significant doctrinal-cultural collision; purely ethical-community instruction.
• παράδοσις / paradosis — “tradition” (3:6, “not according to the tradition you received from us”) — reuse the Critical rendering established at 2:15: آموزه (āmuzeh), rejecting سنت for the same grounded reason. This occurrence reinforces that the doctrine “Standing Firm in the Traditions” spans both the theological content of 2:15 and the practical, ethical instruction of chapter 3 — the same term must be used in both places for the curriculum’s doctrinal thread to remain visible to the learner.
• μιμέομαι / mimeomai — “imitate” (3:7,9) — [NEW, Low] تقلید کردن / پیروی کردن (taqlid kardan / peyravi kardan). Note: تقلید is also the specific Shia jurisprudential term for “following/emulating” a qualified religious authority (marja’-e taqlid) in matters of religious practice — a Medium-flagged secondary resonance worth a brief teaching note (Paul commends imitating his personal example/conduct, not submission to an ongoing juridical authority-office), though not severe enough to require a forbidden-substitution ruling; پیروی کردن is offered as the safer default where this ambiguity matters.
• κόπος καὶ μόχθος / kopos kai mochthos — “labor and toil” (3:8) — [NEW, Low] زحمت و رنج (zahmat o ranj) or کار و کوشش (kār o kushesh).
• ἐξουσία / exousia — “authority, right” (3:9, “not because we lack the right”) — [NEW, Low] حق (haqq, “right”) in this context, distinct from the doctrinal sense of ultimate divine authority; low risk, standard vocabulary.
• τύπος / typos — “example, pattern, model” (3:9) — [NEW, Low] نمونه / سرمشق (nemuneh / sarmashq).
• ἐργάζομαι / ergazomai — “to work” (3:10,11,12) — [NEW, Low] کار کردن (kār kardan). Standard vocabulary; the well-known maxim of 3:10 (“if anyone is not willing to work, let him not eat”) requires no special theological-collision handling, only accurate, direct rendering.
• περιεργάζομαι / periergazomai — “to be a busybody” (3:11) — lit. “to work around/beside,” idiomatically meddling in others’ affairs while avoiding one’s own work — a wordplay on ἐργάζομαι just used. English variants: “busybodies,” “meddlers.” [NEW, Low] فضول (fozul, “a meddler/busybody”). Colloquially vivid, well-understood, low risk; note the Greek’s wordplay (working vs. “over-working”/meddling) is largely untranslatable and may be worth a brief explanatory aside in teaching notes rather than attempted in the base text.
• μετὰ ἡσυχίας ἐργαζόμενοι / meta hēsychias ergazomenoi — “working with quietness” (3:12) — [NEW, Low] با آرامی کار کردن (bā ārāmi kār kardan). Note: uses آرامی (calm/quietness) rather than the specifically rejected baseline term آرامش (aramesh, secular wellness-culture “inner calm,” forbidden for peace/eirēnē at Romans 5:1); here the sense is simply orderly, non-disruptive daily conduct, not the theological “peace with God,” so this is a distinct, low-risk usage that should not be confused with the baseline’s forbidden-substitution rule for εἰρήνη.
• ἐκκακέω (μὴ ἐκκακήσητε) / ekkakeō — “grow weary, lose heart” (3:13) — [NEW, Low] دلسرد نشوید (delsard nashavid, “do not become discouraged”).
• καλοποιέω / kalopoieō — “do good, do what is right” (3:13) — [NEW, Low] نیکوکاری کردن (nikukāri kardan).
• σημειοῦσθε / sēmeiousthe — “take note of, mark” (3:14) — [NEW, Low] یادداشت کنید / علامت بگذارید (yāddāsht konid, “take note of”). Church-discipline instruction; low collision risk, though teaching should note the real safety sensitivities of any form of “marking/naming” individuals within an underground house-church context (cf. baseline’s mission_to_nations and evangelism entries on real legal/social risk).
• ἐντρέπω (ἐντραπῇ) / entrepō — “be ashamed” (3:14) — [NEW, Low] خجل شود / شرمنده شود (khejel/sharmande shavad). Given honor/shame dynamics are already flagged by baseline’s system prompt as a native-speaker-review category, this term should route to that review tier.
• νουθετέω (νουθετεῖτε) / noutheteō — “admonish” (3:15) — distinct from baseline’s exhort/παρακαλέω pairing (نصیحت کردن / تشویق کردن); νουθετέω specifically = to correct through instruction, “put in mind.” [NEW, Low] نصیحت کردن (nasihat kardan), matching the baseline’s own existing گloss for the “beseeching/admonishing” sense of παρακαλέω’s context-sensitive note — consistent usage across curricula.
• κύριος τῆς εἰρήνης / kyrios tēs eirēnēs — “the Lord of peace” (3:16) — reuse baseline خداوند and سلام exactly, combined: خداوندِ سلام or خداوندی که سلام می‌بخشد.
• σημεῖον / sēmeion — “sign” (authenticating mark) (3:17, “this is the sign/mark in every letter, that this is how I write”) — distinct sense from the “signs and wonders” of 2:9; here a personal authentication device (Paul’s own handwriting) guarding against forged letters — itself indirectly relevant to “Standing Firm in the Traditions,” since it certifies which teaching genuinely derives from the apostle. [NEW, Low] علامت / نشان (alāmat / neshān, “mark/sign”). Low risk; worth a brief historical-contextual note on ancient letter-authentication practice for readers unfamiliar with the custom.
• χάρις / charis — grace (3:18, closing) — reuse baseline فیض exactly.

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Summary of New Critical/High-Risk Terms Requiring Extension of Translation Memory

The following terms are newly analyzed in this curriculum and are not present in the baseline Romans package; each requires formal addition to a 2 Thessalonians-specific translation memory extension before Phase 2 processing, following the same schema as translation_memory.json:

Critical: Day of the Lord (روز خداوند), Parousia/Coming (آمدن; ظهور forbidden unqualified), Man of Lawlessness (مرد بی‌قانونی), Lawlessness (بی‌قانونی), The Lawless One (بی‌قانون), Son of Perdition (پسر هلاکت), Apostasy/Rebellion (عصیان; ارتداد forbidden), God’s Righteous Judgment (داوری عادلانه خدا), Vengeance/Retribution (انتقام), Eternal Destruction (هلاکت ابدی), Traditions (آموزه; سنت forbidden), Appearing/Epiphaneia of Christ (پدیدار شدن/آشکار شدن; ظهور and تجلی forbidden unqualified), Working of Delusion (عملِ گمراهی).

High: Restrainer (بازدارنده), Mystery (راز), Signs and Wonders [false] (نشانه‌ها و عجایبِ دروغین), Love of the Truth (محبتِ حقیقت), Perseverance/Endurance (استقامت), Pay the Penalty (مجازات را پرداختن).