Semantic Analysis: 2 Timothy (Full Book) — English → Romanian

Purpose and Method

This document analyzes 2 Timothy in the original Koine Greek, chapter by chapter, front to back, with the core passage (3:14–4:5) receiving verse-by-verse treatment. Every load-bearing theological term is documented with: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Romanian) rendering risk.

Governing rule: Any term already established in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json) is reused with its exact recorded Romanian rendering. This document flags such reuse explicitly (marked “[REUSE — Romans TM]”) and does not propose alternatives. Only terms newly load-bearing in 2 Timothy receive full risk analysis and a proposed rendering for the extended glossary (see 08_core_glossary.md).

Naming convention follows the baseline: Iisus (Orthodox Synodal spelling, primary), Hristos, Dumnezeu, Domnul, Duhul Sfânt. Pauline salutation order “Χριστῷ Ἰησοῦ” / “Χριστοῦ Ἰησοῦ” is rendered consistently as “Hristos Iisus” throughout, matching the Greek word order rather than inverting it, per standard Romanian Synodal and Cornilescu practice for the Pauline corpus.

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PART A — CORE PASSAGE: 2 Timothy 3:14–4:5 (Verse-by-Verse)

3:14 — σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες

μένε (menō) — “remain, abide, continue”

• Literal meaning: to stay, remain, persist in a place or state.
• Semantic range: physical remaining; continuing steadfastly in a course of action or belief; enduring.
• English variants: “continue,” “abide,” “remain firm,” “stand fast.”
• Contextual theological meaning: Timothy is charged to persevere in what he was taught — the verb anchors both the “Faithful Transmission of the Gospel” and “Perseverance under Suffering” doctrines simultaneously: perseverance is defined here as fidelity to received teaching, not innovation.
• Rendering & risk: rămâi — Medium. Standard, but must be taught as active perseverance in apostolic content, not passive inertia or mere cultural continuity in inherited religious identity.

ἐπιστώθης (epistōthēs, from πιστόω) — “you were assured / firmly convinced / certified”

• Literal meaning: passive form meaning “to be made firm, to be given confidence.”
• Semantic range: to be convinced with settled certainty; to have trustworthiness confirmed to oneself; related to, but distinct from, πίστις (“faith”) itself.
• English variants: “were assured of,” “have been convinced of,” “were persuaded of,” “have come to trust.”
• Contextual theological meaning: Timothy’s confidence rests on a reliable chain of transmission (Paul, then his mother Eunice and grandmother Lois, 1:5; 3:15), not private religious feeling — central to Faithful Transmission of the Gospel.
• Rendering & risk: ai fost încredințat — Medium-High. Risk of conflation with πίστις-family vocabulary (“credință,” “a crede”); must be rendered so it conveys settled certainty grounded in reliable witness, not a synonym for “believed.”

3:15 — καὶ ὅτι ἀπὸ βρέφους τὰ ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ

ἱερὰ γράμματα (hiera grammata) — “sacred writings”

• Literal meaning: “holy/sacred letters/writings” — a distinct phrase from γραφή (v.16), referring here to the Old Testament Scriptures Timothy knew “from infancy” through his Jewish upbringing.
• Semantic range: the corpus of Scripture as authoritative sacred text, known and taught from childhood.
• English variants: “sacred writings,” “holy Scriptures,” “the Scriptures.”
• Contextual theological meaning: foundational to Inspiration and Sufficiency of Scripture — Scripture known from childhood is able to make one “wise unto salvation.”
• Rendering & risk: Sfintele Scripturi — Critical. See full treatment under the “Scripture” glossary entry; the Orthodox Scripture-and-Tradition framework must be acknowledged without diminishing this verse’s direct claim that the Scriptures themselves are sufficient to lead to saving wisdom.

σοφίσαι (sophisai, from σοφίζω) — “to make wise”

• Literal meaning: to instruct so as to produce wisdom.
• Semantic range: positive here (contrast 2 Peter 1:16 negative “cleverly devised tales” — same verb root, opposite connotation).
• English variants: “make you wise,” “instruct you unto wisdom.”
• Contextual theological meaning: Scripture’s God-given capacity to lead a person to saving wisdom, not merely information.
• Rendering & risk: să te facă înțelept — Medium.

σωτηρίαν (sōtēria) — [REUSE — Romans TM: “mântuire,” Critical] πίστεως τῆς ἐν Χριστῷ Ἰησοῦ (faith that is in Christ Jesus) — [REUSE — Romans TM: “credință,” High; “Hristos Iisus” per naming convention above]

3:16 — πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ

πᾶσα γραφή (pasa graphē) — “all Scripture / every Scripture”

• Literal meaning: “all writing” — πᾶσα is distributive-or-collective; could mean “every individual passage” or “the whole of Scripture.”
• Semantic range: the entire canonical body of sacred writing, taken as a unified, authoritative whole.
• English variants: “all Scripture,” “every Scripture,” “the whole of Scripture.”
• Contextual theological meaning: the foundational verse for the doctrine of Inspiration and Sufficiency of Scripture — this curriculum’s first doctrine heading.
• Rendering & risk: toată Scriptura — Critical. Must not soften the unqualified scope of “all,” echoing the baseline’s universality-preservation rule (cf. Romans 3:23, 10:12-13 handling).

θεόπνευστος (theopneustos) — “God-breathed”

• Literal meaning: compound of θεός (“God”) + a verbal root related to πνέω (“breathe”) — “breathed out by God.”
• Semantic range: denotes the very origin of the text in God’s own breath/Spirit, not merely a text that “inspires” the reader emotionally.
• English variants: “God-breathed,” “inspired by God,” “given by inspiration of God” (KJV).
• Contextual theological meaning: CRITICAL — the single most load-bearing term in the entire curriculum’s core doctrine, Inspiration of Scripture. Asserts Scripture’s divine origin and authority as a settled fact, not a devotional opinion.
• Rendering & risk: insuflată de Dumnezeu — Critical. The Romanian phrase itself is a shared, established rendering across Orthodox Synodal and Cornilescu traditions (a translation-form asset), but the doctrinal risk remains Critical: must be taught as the verbal, plenary inspiration of the text itself. Orthodox readers will naturally supply a framework in which Scripture sits within the larger, jointly authoritative matrix of Sfânta Tradiție (Holy Tradition); this curriculum must affirm Scripture’s own unique divine origin as directly asserted here without staging a polemic against Tradition the text itself does not raise.

ὠφέλιμος (ōphelimos) — “profitable, useful, beneficial”

• Rendering & risk: de folos — Low-Medium. Standard.

διδασκαλίαν (didaskalia) — “teaching, doctrine”

• Contextual theological meaning: the positive, constructive function of Scripture — building right teaching. Central to Guarding Sound Doctrine.
• Rendering & risk: învățătură — High. See glossary entry “sound doctrine.”

ἐλεγμόν (elegmon) — “reproof, conviction, exposure of error”

• Literal meaning: bringing to light and refuting what is wrong.
• Rendering & risk: mustrare — Medium.

ἐπανόρθωσιν (epanorthōsin) — “correction, restoration to proper condition”

• Literal meaning: setting something crooked straight again.
• Contextual theological meaning: moral/behavioral course-correction produced by Scripture.
• Rendering & risk: îndreptare — Medium-High. Lexical collision risk: shares the same root as îndreptățire (“justification,” Critical baseline term). Translators must keep the two visually and conceptually distinct — practical moral correction (ἐπανόρθωσις) must never be confused with, or read as synonymous with, the forensic-and-transformative doctrine of justification. Recommend a translator note at every occurrence pairing these two roots.

παιδείαν (paideia) — “training, discipline, instruction”

• Rendering & risk: disciplinare / educare — Medium.

ἐν δικαιοσύνῃ (in righteousness) — [REUSE — Romans TM: “dreptate,” Critical]

3:17 — ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος

ἄρτιος (artios) — “complete, capable, fully qualified, proficient”

• Literal meaning: fitted, suited, adequate for a task.
• Semantic range: functional completeness/competence for a purpose, not moral perfection per se.
• English variants: “complete,” “proficient,” “thoroughly equipped,” “perfect” (KJV, archaic sense).
• Contextual theological meaning: the practical goal of Scripture’s work in a believer — full readiness for ministry and good works.
• Rendering & risk: pe deplin pregătit / capabil — High. Avoid “desăvârșit” (a term heavily loaded in Orthodox spirituality with the lifelong ascetic goal of theotic perfection/desăvârșire). Using “desăvârșit” here risks implying Scripture alone instantaneously produces theotic perfection, collapsing the ongoing sanctification process into a single completed state this verse does not claim.

ὁ τοῦ θεοῦ ἄνθρωπος (the man of God) — an OT-echoing title (used of prophets, e.g., Moses, Elijah)

• Rendering & risk: omul lui Dumnezeu — Low-Medium. Established epithet; applies to Timothy and, by extension, every minister of the Word.

ἐξηρτισμένος (exērtismenos, from ἐξαρτίζω) — “equipped, fully furnished, outfitted”

• Literal meaning: a nautical/equipping image — a ship fully outfitted for a voyage.
• Rendering & risk: înzestrat / echipat — Medium.

4:1 — Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, κατὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ

Διαμαρτύρομαι (diamartyromai) — “I solemnly charge / testify / adjure”

• Literal meaning: intensive form of μαρτυρέω (“to witness/testify”) — to charge someone solemnly as before a witness or under oath.
• Semantic range: shares its root with μάρτυς (“witness,” and eventually “martyr”).
• English variants: “I charge you,” “I solemnly testify,” “I adjure you.”
• Contextual theological meaning: opens the book’s central charge (The Charge to Preach the Word) with maximum solemnity, invoking God and Christ Jesus as witnesses and the coming judgment as the stakes.
• Rendering & risk: Te îndemn cu toată stăruința (înaintea lui Dumnezeu…) — Medium-High. Must convey a weighty, oath-like solemnity, not a casual request. Flag the shared root with μάρτυς: this is a linguistic proximity to “martyrdom” vocabulary worth noting for teaching purposes, though the term itself here means “solemnly charge,” not “die as a witness.”

ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ — [REUSE — Romans TM: Dumnezeu, Critical; Hristos Iisus per naming convention]

τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς (who is about to judge the living and the dead)

• Contextual theological meaning: Christ’s role as final judge — Critical doctrine (Assurance of Reward’s counterpart: accountability).
• Rendering & risk: care va judeca viii și morții — Critical doctrine, but low translation-form risk: this phrase is verbatim the language of the Nicene-Constantinopolitan Creed recited in every Romanian Orthodox Divine Liturgy (“Şi iarăşi va să vină cu slavă, să judece vii şi morţii”). This is a strong cultural-liturgical asset — leverage the existing creedal phrase rather than inventing a new one.

ἐπιφάνειαν αὐτοῦ (his appearing)

• Literal meaning: a shining-forth, manifestation, visible appearance.
• Semantic range: used in the NT both of Christ’s incarnation (1:10, “manifested… through the appearing of our Savior”) and his future return (4:1, 4:8; also Titus 2:13).
• English variants: “appearing,” “manifestation,” “coming,” “epiphany.”
• Contextual theological meaning: anchors both Christ’s first coming and his second coming within a single term — important for eschatological teaching in this book (Assurance of Reward is explicitly tied to “loving his appearing,” 4:8).
• Rendering & risk: arătare — Critical. Direct collision risk: Arătarea Domnului (“The Lord’s Appearing”) is the established Romanian Orthodox name for the Feast of Theophany/Epiphany (Bobotează, celebrating Christ’s baptism, Jan. 6), a major fixed liturgical feast entirely distinct from the referent here. Using “arătare” unqualified for the Second Coming (4:1, 4:8) risks the reader mentally supplying the Theophany feast instead of Christ’s future return. Recommendation: retain “arătare/arătarea Lui” for 1:10 (the incarnation sense, where the liturgical resonance is arguably appropriate), but for the eschatological sense in 4:1 and 4:8 pair it consistently with clarifying language — “arătarea Lui [la sfârșit] / venirea Sa” — and flag every occurrence for human theologian review.

βασιλείαν αὐτοῦ (his kingdom) — [REUSE pattern — Romans TM “împărăția lui Dumnezeu,” Medium], rendered here as împărăția Sa.

4:2 — κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ

κήρυξον (kēryxon, from κηρύσσω) — “proclaim / preach as a herald”

• Literal meaning: to make a public, official announcement as a herald (κήρυξ) does for a king.
• Semantic range: authoritative, public, official proclamation — never private opinion-sharing.
• English variants: “preach,” “proclaim,” “herald.”
• Contextual theological meaning: CRITICAL anchor verb of the doctrine “The Charge to Preach the Word” — the book’s central imperative.
• Rendering & risk: propovăduiește Cuvântul — Critical. “Propovăduiește” is the Orthodox-register standard; note “predică” as the expected Evangelical/Cornilescu-tradition variant (parallel to the “Iisus/Isus” naming split in the baseline). Must never be softened toward “share,” “discuss,” or “suggest.”

τὸν λόγον (the word)

• Contextual theological meaning: the apostolic message/gospel content to be proclaimed.
• Rendering & risk: Cuvântul — High. Risk of confusion with the Christological title “Logos” (John 1:1, “the Word” as a name for Christ). Context here is the message preached, not a Christological title; a translator note distinguishing the two senses is recommended wherever “Cuvântul” appears capitalized in this curriculum.

ἐπίστηθι (epistēthi, from ἐφίστημι) — “be ready, stand at hand, be urgent”

• Rendering & risk: stăruie / fii pregătit — Medium.

εὐκαίρως ἀκαίρως (in season, out of season) — idiomatic merism

• Semantic range: “whether convenient or not,” covering all circumstances without exception.
• Rendering & risk: la timp și nelatimp (established Romanian idiom) — Medium. Must preserve the paradoxical, unconditional sense; do not soften into “when appropriate.”

ἔλεγξον (elegxon) — same root as ἐλεγμόν (3:16) — “reprove, expose error”

• Rendering & risk: mustră — Medium.

ἐπιτίμησον (epitimēson) — “rebuke sharply, warn sternly”

• Rendering & risk: ceartă — Medium.

παρακάλεσον (parakaleson) — [REUSE — Romans TM: “exhort” = “îndemna,” Low]

μακροθυμίᾳ (makrothymia) — “patience, longsuffering”

• Rendering & risk: îndelungă răbdare — Medium.

διδαχῇ (didachē) — “teaching” — see “sound doctrine” family, High.

• Rendering & risk: învățătură.

4:3 — ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν

ὑγιαινούσης διδασκαλίας (sound/healthy teaching) — from ὑγιαίνω (“to be healthy,” medical root, cf. “hygiene”)

• Semantic range: doctrine that is “healthy” — consistent with, and life-giving as, the apostolic gospel — contrasted with doctrine that spreads like disease (cf. 2:17’s “gangrene” image).
• English variants: “sound doctrine,” “sound teaching,” “healthy teaching.”
• Contextual theological meaning: the central term of the doctrine “Guarding Sound Doctrine.”
• Rendering & risk: învățătura sănătoasă — High. Established rendering across Romanian traditions (asset), but the doctrinal risk is High: must be taught as “consistent with the apostolic gospel,” not automatically equated with institutional Church teaching in an exclusivist sense, nor flattened into generic ethical wholesomeness.

ἀνέξονται (anexontai, from ἀνέχομαι) — “will endure, tolerate, put up with”

• Rendering & risk: nu vor mai răbda/suferi — Medium.

ἰδίας ἐπιθυμίας (their own desires/passions)

• Rendering & risk: poftele lor — Medium.

ἐπισωρεύσουσιν (episōreusousin) — “will heap up, accumulate”

• Rendering & risk: își vor strânge/aduna — Low-Medium.

διδασκάλους (teachers)

• Contextual theological meaning: false teachers multiplied to satisfy demand — central to “Apostasy and False Teachers in the Last Days.”
• Rendering & risk: învățători — High.

κνηθόμενοι τὴν ἀκοήν (having itching ears) — vivid idiom, literally “being tickled/scratched as to hearing”

• Semantic range: craving novel, flattering teaching rather than truth.
• English variants: “itching ears,” “ears that itch for novelty.”
• Rendering & risk: cu mâncărime de auz / căutând să-și gâdile auzul — Medium-High. The vivid idiom must be preserved, not softened into neutral “curiosity.”

4:4 — καὶ ἀπὸ τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται

ἀληθείας (alētheia, truth)

• Contextual theological meaning: apostolic, gospel truth, as opposed to fabrication — central to both Guarding Sound Doctrine and Apostasy doctrines.
• Rendering & risk: adevărul — High.

ἀποστρέψουσιν (will turn away)

• Rendering & risk: își vor întoarce — Low.

μύθους (mythous, myths/fables)

• Semantic range: fabricated, false religious tales, contrasted with apostolic truth.
• Rendering & risk: basme / născociri — Medium-High. Must carry the connotation of doctrinally false fabrication, not neutral “stories” or “legends”; care is needed so the term is not read as a blanket dismissal of all extra-biblical narrative tradition, which the text does not address.

ἐκτραπήσονται (will be turned aside, wander off)

• Rendering & risk: se vor abate — Low-Medium.

4:5 — σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάθησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον

νῆφε (nēphe, from νήφω) — “be sober, watchful, clear-minded”

• Semantic range: literal sobriety (opposite of drunkenness) used metaphorically for spiritual alertness/watchfulness.
• Rendering & risk: fii treaz — Medium.

κακοπάθησον (kakopathēson, from κακοπαθέω) — “endure suffering/hardship” (same root as 1:8 συγκακοπάθησον and 2:9 κακοπαθῶ)

• Contextual theological meaning: CRITICAL anchor term for “Perseverance under Suffering.”
• Rendering & risk: rabdă suferința / suferă — High. Must convey active, willing endurance of hardship for the gospel’s sake. This resonates strongly with Orthodox ascetic and kenotic spirituality (an asset), but care is needed not to narrow general pastoral/missionary hardship exclusively into a monastic-ascetic suffering category the text does not specify.

ἔργον… εὐαγγελιστοῦ (the work of an evangelist)

• Rendering & risk: lucrarea de evanghelist — Medium. Risk: in Romanian, “evanghelist” primarily calls to mind the four Gospel-writers (“cei patru evangheliști: Matei, Marcu, Luca, Ioan”), not an ongoing ministry function of gospel-proclamation. A clarifying note is recommended distinguishing the office/function in view here from the Gospel-writer sense.

διακονίαν (diakonia, ministry/service)

• Rendering & risk: slujire — Medium-High. Risk: shares its root with diacon (deacon), an ordained clerical office in Orthodox polity. Must not be narrowed to the ordained diaconate; this is the general ministry-service charge given to Timothy (and, by extension, every minister of the Word).

πληροφόρησον (plērophorēson, from πληροφορέω) — “fulfill fully, carry out completely”

• Rendering & risk: împlinește-o pe deplin — Low-Medium.

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PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 (2 Timothy 1:1–18)

ἀπόστολος Χριστοῦ Ἰησοῦ (apostle of Christ Jesus) — [REUSE — Romans TM: “apostol,” Low]

διὰ θελήματος θεοῦ (by the will of God) — standard phrase; Low-Medium, no new risk.

κατ’ ἐπαγγελίαν ζωῆς (according to the promise of life)

• Literal meaning: ἐπαγγελία = promise; ζωή = life.
• Contextual theological meaning: Paul’s apostleship is grounded in God’s promise of life in Christ Jesus — ties to Assurance of Reward.
• Rendering & risk: promisiunea vieții — Medium.

χάρις, ἔλεος, εἰρήνη (grace, mercy, peace)

• χάρις [REUSE — Romans TM: “har,” Critical]; εἰρήνη [REUSE — Romans TM: “pace,” Medium].
• ἔλεος (eleos, mercy) — new term, not in baseline TM (Romans’ greeting has only grace and peace; 2 Timothy’s greeting uniquely adds mercy).
  • Literal meaning: compassionate mercy shown to one in need.
  • Rendering & risk: milă — Medium. Strong positive resonance with the Orthodox liturgical refrain “Doamne, miluiește” (“Lord, have mercy”) — an asset. Ensure it is taught as God’s personal mercy toward Timothy (and every believer), consistent with, not narrowed by, the liturgical formula’s constant repetition.

ἀνυπόκριτος πίστις (unfeigned/sincere faith) — πίστις [REUSE — Romans TM: “credință,” High]; ἀνυπόκριτος (“without hypocrisy”) — Low-Medium modifier, standard.

χάρισμα τοῦ θεοῦ…διὰ ἐπιθέσεως τῶν χειρῶν μου (the gift of God…through the laying on of my hands) (1:6)

• Literal meaning: χάρισμα = a grace-gift; ἐπίθεσις τῶν χειρῶν = the laying on of hands.
• Semantic range: here singular and specific — the enabling gift Timothy received for ministry at the moment Paul (with the council of elders, cf. 1 Tim 4:14) laid hands on him.
• English variants: “gift of God,” “spiritual gift,” “grace received through laying on of hands.”
• Contextual theological meaning: distinct from the plural χαρίσματα of Romans 12 (already “daruri duhovnicești” in TM); this is Paul’s specific apostolic impartation to Timothy for his particular ministry task.
• Rendering & risk: CRITICAL/High. Direct collision with the Orthodox sacrament of Holy Orders (Taina Hirotoniei/Preoției), in which the laying on of hands (punerea mâinilor) by a bishop is understood to confer the grace of priestly/diaconal office in an unbroken sacramental succession. This curriculum must neither deny the real, personal empowering Timothy received through this act, nor let it be read as a proof-text for, or against, the developed sacramental theology of Holy Orders the text does not itself systematize. Rendering: harisma (darul) lui Dumnezeu, primit prin punerea mâinilor mele. Flag every occurrence for human theologian review.
• ἐπίθεσις τῶν χειρῶν (laying on of hands) carries the identical risk profile; render punerea mâinilor.

πνεῦμα δειλίας … πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ (spirit of fear/cowardice… spirit of power, love, and self-discipline) (1:7)

• δειλία = cowardice/timidity; δύναμις [cf. REUSE pattern — Romans TM “puterea lui Dumnezeu,” Medium]; ἀγάπη (love) — new term, see below; σωφρονισμός = sound judgment/self-mastery/self-discipline.
• Rendering & risk: duh de frică / duh de putere, de dragoste și de înțelepciune (stăpânire de sine) — Medium. Standard vocabulary; no major collision, but σωφρονισμός benefits from a compound gloss (“stăpânire de sine, judecată sănătoasă”) since no single Romanian word fully covers its range.

μαρτύριον τοῦ κυρίου ἡμῶν (the testimony of our Lord) (1:8)

• Literal meaning: witness/testimony, sharing a root with μάρτυς (“witness”), the eventual source of “martyr.”
• Rendering & risk: mărturia — Medium. Note the etymological proximity to mucenici (martyrs), a devotionally central Orthodox category (veneration of martyrs’ relics, akathists); this verse’s “testimony” is the message about Christ, not a technical reference to martyrdom, though Paul’s own suffering (1:8, 12; 2:9) gives the association real resonance later in the book (see 4:6-8 below).

συγκακοπάθησον τῷ εὐαγγελίῳ (share in suffering for the gospel) (1:8) — κακοπαθέω-family, see core passage 4:5 entry, High; εὐαγγελίῳ [REUSE — Romans TM: “evanghelie,” High].

κλήσει ἁγίᾳ (a holy calling) (1:9) — κλῆσις [REUSE — Romans TM: “chemare,” High]; ἅγιος [REUSE — Romans TM: “sfânt,” Medium].

πρὸ χρόνων αἰωνίων (before times eternal) — standard eternity phrase, Low.

φανερωθεῖσαν…διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ (manifested…through the appearing of our Savior Christ Jesus) (1:10)

• ἐπιφάνεια — see full Critical treatment at core passage 4:1 above; this is the incarnation-sense occurrence.
• σωτήρ (sōtēr, Savior) — new term.
  • Literal meaning: one who saves/rescues; a title, not merely a description.
  • Semantic range: shares its root directly with σωτηρία (“salvation,” [REUSE — Romans TM: “mântuire,” Critical]).
  • Rendering & risk: Mântuitor — Critical. Consistency asset: the Romanian title “Mântuitorul” is already the standard, universally used Orthodox title for Christ, in constant liturgical use — reinforces rather than complicates the baseline “mântuire” rendering.

καταργήσαντος τὸν θάνατον, φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν (having abolished death, and brought life and incorruption/immortality to light) (1:10)

• ἀφθαρσία (aphtharsia) — new term.
  • Literal meaning: “not-corruptibility” — incorruption, imperishability, immortality.
  • Semantic range: the eschatological gift of a resurrection existence no longer subject to decay/death.
  • English variants: “incorruption,” “immortality,” “imperishability.”
  • Contextual theological meaning: part of the gospel content Christ’s appearing brought to light — an eschatological hope, not a present physical state.
  • Rendering & risk: nestricăciune — High. Direct collision risk: Romanian Orthodox piety attaches great devotional significance to the physical incorruption of saints’ relics (“moaște neputrezite”) as a visible sign of sanctity. This verse’s ἀφθαρσία is the future, resurrection-bodily incorruption promised to all believers through the gospel, not a present relic-phenomenon; a clarifying translator note is recommended at every occurrence to prevent the two concepts from merging.

κήρυξ καὶ ἀπόστολος καὶ διδάσκαλος (herald/preacher, apostle, and teacher) (1:11) — κήρυξ, see core passage 4:2 κήρυξον entry, Critical; διδάσκαλος, see “sound doctrine” family, High.

ὃν πεπίστευκα…φυλάξαι τὴν παραθήκην μου (whom I have believed…to guard my deposit/what was entrusted to me) (1:12) and τὴν καλὴν παραθήκην φύλαξον (guard the good deposit) (1:14)

• παραθήκη (parathēkē) — new term, high-load-bearing across the book (also underlies the “entrusting” language of 2:2).
  • Literal meaning: something deposited/placed in trust with another for safekeeping — a banking/commercial term for a valuable item left in another’s custody.
  • Semantic range: (a) what Paul has entrusted to Christ for safekeeping until the Day (1:12); (b) the good deposit — the gospel/apostolic teaching — entrusted to Timothy to guard (1:14).
  • English variants: “deposit,” “treasure,” “what was committed to my trust,” “the good thing entrusted to you.”
  • Contextual theological meaning: CRITICAL anchor term for “Guarding Sound Doctrine.” The gospel is a fixed, received treasure to be guarded, not a raw material to be reshaped.
  • Rendering & risk: comoara cea bună (încredințată) — Critical/High. Existing Romanian traditions render this two different ways — Cornilescu-tradition: “comoara aceasta bună, care ţi s-a dat în păstrare”; Orthodox Synodal tradition: “odorul cel bun.” Recommend comoara cea bună as the primary rendering (register-neutral, intelligible to both audiences) with a translator note flagging “odorul cel bun” as the expected Orthodox Synodal variant. Doctrinal risk: this “deposit” language sits close to, but is not identical with, the Orthodox category of Sfânta Tradiție (Holy Tradition) as the deposit of faith kept by the Church across generations; the curriculum should acknowledge the resonance without collapsing Paul’s specific charge to Timothy into a claim about ecclesial Tradition-as-institution that the text does not itself make.

ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων (hold the pattern of sound words) (1:13)

• ὑποτύπωσις (hypotypōsis) — “pattern, model, outline” — Rendering: model / tipar — Medium.
• ὑγιαινόντων λόγων (sound words) — same ὑγιαίνω root as core passage 4:3’s “sound teaching” — High, see glossary entry.

διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν (through the Holy Spirit who dwells in us) (1:14) — [REUSE — Romans TM: “Duhul Sfânt,” Critical].

Chapter 1 summary: introduces παραθήκη (the guarded deposit), χάρισμα/ἐπίθεσις τῶν χειρῶν (the ministry gift via laying on of hands), ἐπιφάνεια and σωτήρ/ἀφθαρσία (the appearing and its eschatological content), and ὑγιαίνοντες λόγοι (sound words) — the vocabulary backbone for the whole book’s doctrine of Guarding Sound Doctrine and Faithful Transmission.

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Chapter 2 (2 Timothy 2:1–26)

ἐνδυναμοῦ ἐν τῇ χάριτι (be strengthened in the grace) (2:1) — χάρις [REUSE — Romans TM: “har,” Critical].

ἃ ἤκουσας παρ’ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις (what you heard from me among many witnesses, entrust this to faithful men) (2:2)

• παράθου (parathou, imperative of παρατίθημι) — same root as παραθήκη (ch.1); “entrust, deposit, hand over for safekeeping.”
• μαρτύρων (martyrōn, witnesses) — plural of μάρτυς.
• Contextual theological meaning: THE central verse for “Faithful Transmission of the Gospel” — a four-generation chain (Paul → Timothy → faithful men → others also, v.2) modeling how apostolic teaching is to be handed on unchanged.
• Rendering & risk: încredințează (imperative) — Critical. This is the doctrinal anchor verse; the rendering must clearly parallel the “comoara cea bună” language of chapter 1 so learners see the continuity of the “entrusting” theme across the book. Note the resonance (without conflation) with Orthodox apostolic succession theology, which similarly emphasizes an unbroken chain of transmission through episcopal ordination; this verse teaches faithful transmission of content (sound teaching) through capable, faithful teachers rather than prescribing a specific institutional mechanism, and should be taught on those terms.

οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι (who will be able to teach others also) (2:2) — διδάσκω-family, High, see “sound doctrine.”

συγκακοπάθησον ὡς καλὸς στρατιώτης Χριστοῦ Ἰησοῦ (share in suffering as a good soldier of Christ Jesus) (2:3)

• στρατιώτης (stratiōtēs, soldier) — military metaphor.
• Rendering & risk: soldat / ostaș — Low-Medium. Standard military metaphor; no major collision, though note it inaugurates a run of three vocational metaphors (soldier, athlete, farmer) in 2:3-6 that together frame Perseverance under Suffering as disciplined, purposeful endurance rather than passive misfortune.

στρατευόμενος (serving as a soldier) and ἀθλῇ…νομίμως ἀθλήσῃ (competes, competing according to the rules) (2:4-5)

• ἀθλέω (to compete as an athlete), στέφανος (stephanos, crown/wreath) (“is not crowned unless he competes according to the rules”)
  • στέφανος — new term, first occurrence; see fuller treatment at 4:8 below (Assurance of Reward). Flag High here as first occurrence.
  • Rendering & risk: cunună — High (full treatment at 4:8).
• γεωργὸν κοπιῶντα (the laboring farmer) (2:6) — agricultural metaphor, Low.

μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος Δαυίδ (remember Jesus Christ, raised from the dead, of the seed of David) (2:8) — ἐγηγερμένον ἐκ νεκρῶν [REUSE — Romans TM: “înviere,” Critical]; ἐκ σπέρματος Δαυίδ [REUSE — Romans TM: “sămânța lui David,” Medium].

κατὰ τὸ εὐαγγέλιόν μου (according to my gospel) (2:8) — [REUSE — Romans TM: “evanghelie,” High].

ὁ λόγος τοῦ θεοῦ οὐ δέδεται (the word of God is not bound) (2:9)

• Contextual theological meaning: Paul’s imprisonment cannot chain the gospel message itself — pairs Perseverance under Suffering with Faithful Transmission.
• Rendering & risk: Cuvântul lui Dumnezeu nu este legat — Medium-High. See τὸν λόγον entry at core passage 4:2 regarding the “message” vs. “Logos-title” ambiguity.

διὰ τοὺς ἐκλεκτούς (for the sake of the elect) (2:10)

• ἐκλεκτός (eklektos, elect/chosen) — shares root with ἐκλογή [REUSE — Romans TM: “alegere,” High].
• Rendering & risk: cei aleși — High. Same synergism-vs-sovereignty tension flagged for “election” in the baseline applies directly here.

πιστὸς ὁ λόγος (faithful/trustworthy is the saying) (2:11) — a recurring Pauline formula (also in 1 Timothy, Titus).

• Rendering & risk: Adevărat este cuvântul acesta / Vrednic de crezare este acest cuvânt — Low-Medium.

εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς (if we deny him, he also will deny us) (2:12) — apostasy warning; no new vocabulary term but doctrinally load-bearing for Apostasy and Assurance of Reward together (contrasted with the following line’s affirmation that God remains faithful even when “we are faithless,” 2:13). Flag High for doctrine, not for terminology.

σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας (present yourself approved to God, a worker who has no cause for shame, rightly handling the word of truth) (2:15)

• δόκιμος (dokimos, approved, tested and found genuine) — Rendering: încercat și găsit vrednic / aprobat — Medium.
• ὀρθοτομοῦντα (orthotomounta, from ὀρθοτομέω) — “cutting/handling straight, rightly dividing”
  • Literal meaning: a compound of ὀρθός (“straight, correct”) + τέμνω (“to cut”) — the image of cutting a straight path or line.
  • Semantic range: rightly interpreting/expounding Scripture, as opposed to twisting or handling it carelessly.
  • English variants: “rightly dividing” (KJV), “rightly handling,” “correctly teaching/explaining.”
  • Contextual theological meaning: key term for Guarding Sound Doctrine — the positive skill of accurate biblical interpretation and teaching.
  • Rendering & risk: care învață drept Cuvântul adevărului — High. Romanian existing traditions render this as a teaching-verb phrase (“drept învățând,” Orthodox Synodal-style) rather than a single lexical item; must convey precision and integrity in handling the text, not merely correctness of doctrine in the abstract.
• τὸν λόγον τῆς ἀληθείας (the word of truth) — see λόγος and ἀλήθεια entries above; High.

τὰς δὲ βεβήλους κενοφωνίας περιΐστασο (avoid irreverent, empty chatter) (2:16)

• βέβηλος (bebēlos, profane, irreverent) — Rendering: lumești / lipsite de evlavie — Low-Medium.

ὡς γάγγραινα νομὴν ἕξει (will spread like gangrene) (2:17)

• γάγγραινα (gangraina, gangrene) — vivid medical metaphor for the corrosive spread of false teaching (paired with ὑγιαίνω, “healthy,” elsewhere in the book — a deliberate medical-metaphor contrast Paul sustains across chapters 1-4).
• Rendering & risk: cangrenă — Medium. Translate literally; the vivid image should not be softened into an abstract “will spread badly.”

λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι (saying that the resurrection has already happened) (2:18) — false teaching of Hymenaeus and Philetus.

• ἀνάστασις [REUSE — Romans TM: “înviere,” Critical].
• Rendering & risk: Critical. Direct collision with the baseline’s Critical “resurrection” entry: here the term is used by false teachers to deny the future, bodily resurrection by claiming it is already a purely “spiritual” past event — precisely the kind of dilution into “vague spiritual renewal” the baseline explicitly warns against. This is the book’s clearest test case applying the baseline’s resurrection rule; flag for mandatory human theologian review.

ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν (nevertheless God’s solid foundation stands firm) (2:19)

• θεμέλιος (themelios, foundation) — Rendering: temelie — Low.

σκεῦος εἰς τιμήν… σκεῦος εἰς ἀτιμίαν (a vessel for honor… a vessel for dishonor) (2:20-21)

• σκεῦος (skeuos, vessel, container) — Rendering: vas — Low-Medium.
• ἀδικίας (adikia, unrighteousness/iniquity) — antonym of δικαιοσύνη [cf. REUSE pattern — Romans TM “dreptate,” Critical]. Rendering: nedreptate — Medium; must be kept visually distinct from “dreptate.”

δίωκε δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην (pursue righteousness, faith, love, peace) (2:22) — δικαιοσύνην, πίστιν, εἰρήνην [REUSE — Romans TM].

• ἀγάπη (agapē, love) — new baseline term (Romans TM has no separate entry, though the concept appears throughout Romans).
  • Rendering & risk: dragoste (standard) — Medium. Low collision risk in Romanian; already a well-established core Christian virtue term across traditions, but should be distinguished in translator notes from mere sentimental or romantic connotations “dragoste” can carry colloquially.

τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ (avoid foolish and ignorant controversies/disputes) (2:23) — Low-Medium, standard.

δεῖ…τὸν δοῦλον κυρίου (the Lord’s bondservant/slave) (2:24)

• δοῦλος κυρίου (doulos kyriou) — Rendering: robul Domnului — Low-Medium. Asset: “rob al lui Dumnezeu/al Domnului” is common devotional self-designation in Orthodox prayer language; leverage this existing resonance.

ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν (correcting opponents with gentleness, in case God grants them repentance) (2:25)

• πραΰτης (prautēs, gentleness) — Rendering: blândețe — Low.
• μετάνοια (metanoia, repentance) — new term.
  • Literal meaning: a change of mind/direction; turning away from sin toward God.
  • Semantic range: inward reorientation of the whole person, not merely regret.
  • Contextual theological meaning: a gift God grants, enabling recognition of truth and escape from error.
  • Rendering & risk: pocăință — High. Collision risk: in Orthodox sacramental life, “pocăință” is closely identified with the specific Taina Spovedaniei (Sacrament of Confession/absolution). This verse describes the inward, God-granted turning from error that precedes and underlies any sacramental act, not the sacrament itself; a clarifying note is recommended, parallel to the baseline’s treatment of “justification” and “sanctification.”

ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος (recover their senses/sobriety, out of the devil’s snare) (2:26)

• διάβολος (diabolos, the devil) — Rendering: diavolul — Medium. Standard term, no rival word, but doctrinally load-bearing for the book’s spiritual-warfare framing of false teaching.

Chapter 2 summary: the chapter’s vocational metaphors (soldier/athlete/farmer), the ὀρθοτομέω/παράθου pair, and the ἀνάστασις-denial case study make this the densest chapter for Guarding Sound Doctrine and Faithful Transmission terminology in the whole book.

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Chapter 3 (2 Timothy 3:1–13) — note: 3:14-17 are covered verse-by-verse in the Core Passage above

ἐν ἐσχάταις ἡμέραις (in the last days) (3:1)

• ἔσχαται ἡμέραι (eschatai hēmerai) — new term.
  • Literal meaning: “the last/final days.”
  • Semantic range: the period preceding Christ’s return, marked by moral and doctrinal decline.
  • Contextual theological meaning: anchor phrase for “Apostasy and False Teachers in the Last Days.”
  • Rendering & risk: zilele de pe urmă — High. Established Romanian phrase (asset), but doctrinal risk is High given strong Romanian folk-eschatological piety around end-times signs, the Antichrist, and apocalyptic speculation; the curriculum should ground the term firmly in this passage’s specific, pastoral content (a list of character traits, not a prophetic timetable) rather than inviting speculative date-setting or sensationalism.

Vice list (3:2-5) — φίλαυτοι (lovers of self), φιλάργυροι (lovers of money), ἀλαζόνες (boastful), ὑπερήφανοι (proud), βλάσφημοι (blasphemers/slanderers), γονεῦσιν ἀπειθεῖς (disobedient to parents), ἀχάριστοι (ungrateful), ἀνόσιοι (unholy), ἄστοργοι (without natural love), ἄσπονδοι (irreconcilable/unforgiving), διάβολοι (slanderers — an adjectival use of the “devil” root), ἀκρατεῖς (without self-control), ἀνήμεροι (savage/untamed), ἀφιλάγαθοι (haters of good), προδόται (traitors), προπετεῖς (reckless), τετυφωμένοι (puffed up/conceited), φιλήδονοι μᾶλλον ἢ φιλόθεοι (lovers of pleasure rather than lovers of God).

• Rendering & risk: Medium collectively — standard vocabulary of vice, translatable with established Romanian equivalents (egoiști, iubitori de bani, îngâmfați, etc.); no single term rises to Critical, but the φιλήδονοι/φιλόθεοι contrast (iubitori de plăceri, mai mult decât iubitori de Dumnezeu) is the passage’s rhetorical hinge and should be preserved as a deliberate word-play contrast, not flattened into a simple vice-list item.

ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι (having a form/appearance of godliness but denying its power) (3:5)

• μόρφωσις (morphōsis, form/outward appearance) — Rendering: înfățișare / chip — High (as a pair with εὐσέβεια below).
• εὐσέβεια (eusebeia, godliness) — new term.
  • Literal meaning: reverence, piety, godly devotion, right worship.
  • Semantic range: the entire outward-and-inward posture of devoted reverence toward God.
  • English variants: “godliness,” “piety,” “devotion.”
  • Contextual theological meaning: this verse critiques a hollow, powerless form of religious devotion — not devotion itself.
  • Rendering & risk: evlavie — High. Direct collision risk: “evlavie” is an overwhelmingly positive, treasured term in Romanian Orthodox devotional vocabulary (describing sincere reverence, careful observance, devout piety). This verse uses the identical underlying concept in a critical construction (“a form of evlavie… without its power”). Translators must render this so it is unmistakably clear the critique targets empty, powerless religious form, not “evlavie” itself as a virtue — a distinction requiring an explicit translator note to avoid the passage landing as a blanket critique of devout Orthodox practice.

γόητες…προκόψουσιν ἐπὶ τὸ χεῖρον (impostors/deceivers… will progress to worse) (3:13)

• γόης (goēs, impostor, sometimes “sorcerer”) — Rendering: amăgitori / înșelători — Medium.

Ἰάννης καὶ Ἰαμβρῆς (Jannes and Jambres) (3:8) — proper names (extra-biblical Jewish tradition about Pharaoh’s magicians) — Low risk, standard transliteration.

ἀδόκιμοι περὶ τὴν πίστιν (disqualified/rejected concerning the faith) (3:8)

• ἀδόκιμος (adokimos) — antonym of δόκιμος (2:15); “failing the test, disapproved.”
• Rendering & risk: nevrednici / lepădați în ce privește credința — Medium.

Chapter 3 (1-13) summary: introduces the book’s most extended vocabulary of moral decline (the vice list) and its Critical/High collision term εὐσέβεια/μόρφωσις — essential vocabulary for Apostasy and False Teachers in the Last Days.

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Chapter 4 (2 Timothy 4:6–22) — note: 4:1-5 are covered verse-by-verse in the Core Passage above

ἐγὼ γὰρ ἤδη σπένδομαι (for I am already being poured out as a libation) (4:6)

• σπένδομαι (spendomai) — “to be poured out as a drink offering/libation”
  • Literal meaning: a cultic sacrificial image — pouring out wine or oil as an offering to a deity.
  • Semantic range: Paul applies the image to his own approaching death as a sacrificial offering poured out for Christ.
  • English variants: “poured out as a libation/drink offering,” “my life is being poured out.”
  • Contextual theological meaning: frames Paul’s impending martyrdom as a willing, sacrificial act of worship — the emotional and theological climax of Perseverance under Suffering and the lead-in to Assurance of Reward.
  • Rendering & risk: sunt dat ca jertfă de băutură (ca o libație) — High. The sacrificial/libation image is unfamiliar in everyday modern Romanian and will likely need a brief explanatory gloss; doctrinally, this connects directly to the deep Orthodox devotional category of martyrdom (mucenicie) and should be taught as its scriptural root text, without overstating that all suffering described elsewhere in the book (e.g., 4:5’s pastoral hardship) rises to this same sacrificial-death level.

ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν (the time of my departure has arrived) (4:6)

• ἀνάλυσις (analysis, departure) — a euphemism for death, literally “unloosing” (as a ship loosing from its moorings, or a tent being struck).
• Rendering & risk: plecarea mea (din trup) — Medium.

τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα (I have fought the good fight, finished the race, kept the faith) (4:7)

• ἀγών/ἀγωνίζομαι (agōn/agōnizomai, contest/to contend) — continues the athletic metaphor of 2:5. Rendering: lupta — Medium.
• δρόμος (dromos, race/course) — Rendering: alergarea — Low-Medium.
• πίστιν [REUSE — Romans TM: “credință,” High] — “kept the faith” as a settled deposit, echoing παραθήκη.

ὁ τῆς δικαιοσύνης στέφανος (the crown of righteousness) (4:8)

• στέφανος (stephanos, crown/wreath) — full treatment (first flagged at 2:5).
  • Literal meaning: a victor’s wreath awarded at athletic games, or a festive/honorific garland.
  • Semantic range: metaphorical reward for faithful endurance, here specifically tied to δικαιοσύνη (righteousness) and to “all who have loved his appearing.”
  • English variants: “crown,” “wreath,” “reward.”
  • Contextual theological meaning: CRITICAL anchor term for “Assurance of Reward.”
  • Rendering & risk: cununa dreptății — Critical. “Cunună” is the standard Romanian rendering, but the doctrinal risk is significant: Romanian Orthodox piety holds a devotionally central category of cununa muceniciei (the martyr’s crown), earned through suffering unto death and closely woven into a synergistic merit theology of reward. This curriculum must preserve Paul’s confident expectation of a reward secured by grace through a life of faithful endurance (echoing the baseline’s grace/justification cautions) without letting “cunună” default to a merit-earned reward disconnected from grace, nor be read as available only to those who suffer literal martyrdom rather than to “all who have loved his appearing” (4:8b), the verse’s own explicit, wider scope.

πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ (to all who have loved his appearing) (4:8) — ἐπιφάνεια, see Critical treatment at core passage 4:1; ἀγαπάω (perfect participle of ἀγαπάω, “have loved”), see ἀγάπη entry ch.2.

Δημᾶς με ἐγκατέλιπεν ἀγαπήσας τὸν νῦν αἰῶνα (Demas forsook me, having loved this present age) (4:10)

• αἰών (aiōn, age/world-order) — Rendering: veacul acesta / lumea aceasta — Medium. Deliberate contrast with 4:8’s “loved his appearing” — a real-life negative case study of apostasy through misplaced love, doctrinally significant for Apostasy and False Teachers.

ὁ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με… ἐρρύσατο (the Lord stood by me and strengthened me… he delivered me) (4:17)

• ῥύομαι (rhyomai, to deliver/rescue) — Rendering: a izbăvi — Medium. Standard deliverance vocabulary.

ῥύσεται με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον (the Lord will deliver me from every evil work and save me into his heavenly kingdom) (4:18)

• βασιλεία…ἐπουράνιος (heavenly kingdom) — cf. [REUSE pattern — Romans TM “împărăția lui Dumnezeu,” Medium], rendered here împărăția Sa cerească — Medium.
• σώσει (will save) — cf. [REUSE — Romans TM: “mântuire”-family, Critical].

ᾗ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων (to whom be glory forever and ever) (4:18) — δόξα [REUSE — Romans TM: “slavă,” Medium] — a doxological closing, an asset given constant Orthodox liturgical use of “slavă în veci.”

ἡ χάρις μεθ’ ὑμῶν (grace be with you) (4:22) — χάρις [REUSE — Romans TM: “har,” Critical].

Chapter 4 (6-22) summary: completes the book’s athletic and sacrificial-offering metaphor system and delivers the climactic Assurance of Reward term, στέφανος τῆς δικαιοσύνης, alongside a real-world negative case study of apostasy (Demas) — closing vocabulary that must be read together with the core passage’s ἐπιφάνεια and κακοπάθησον terms.

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Summary of Full-Book Coverage

Chapter	New load-bearing terms introduced	Status
1:1-18	παραθήκη, χάρισμα/ἐπίθεσις τῶν χειρῶν, ἔλεος, σωτήρ, ἀφθαρσία, ἐπιφάνεια (first occurrence), ὑγιαίνοντες λόγοι	Reviewed — full new-term treatment above
2:1-26	στέφανος (first occurrence), ἐκλεκτός, ὀρθοτομέω, γάγγραινα, ἀνάστασις (false-teaching case study), ἀδικία, ἀγάπη, μετάνοια, διάβολος	Reviewed — full new-term treatment above
3:1-13	ἔσχαται ἡμέραι, extended vice list, μόρφωσις/εὐσέβεια, ἀδόκιμος	Reviewed — full new-term treatment above
3:14-4:5 (Core Passage)	θεόπνευστος, γραφή/ἱερὰ γράμματα, ἐπανόρθωσις, ἄρτιος, κήρυξον/κηρύσσω, ὑγιαίνουσα διδασκαλία (definitive occurrence), μῦθος, κακοπάθησον (definitive occurrence), εὐαγγελιστής	Reviewed — verse-by-verse above
4:6-22	σπένδομαι, ἀγών/δρόμος (definitive occurrence), στέφανος τῆς δικαιοσύνης (definitive occurrence), αἰών	Reviewed — full new-term treatment above

No chapter of 2 Timothy is silently omitted; every chapter’s load-bearing vocabulary is documented above, either as newly analyzed or as an explicit reuse of a baseline Romans TM term.

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This document feeds directly into analysis/08_core_glossary.md. All Critical and High risk terms identified here require human theologian review per the baseline’s risk-tier conventions before Phase 2 translation proceeds.