2 Corinthians — Semantic Analysis (Greek → Sanskrit)
Phase 1, Step 1 — Full Book Coverage
Method note: Every term already fixed in the baseline Romans translation_memory.json is reused exactly as recorded there (e.g. πνεῦμα ἅγιον → पवित्र आत्मा, δικαιοσύνη → धार्मिकता, χάρις → अनुग्रहः, δόξα → महिमा, σωτηρία → त्राणम्, κύριος → प्रभुः, νόμος → विधिः, ἁμαρτία → पापम्, διαθήκη → संविद्, πίστις → विश्वासः, ἐκκλησία → मण्डली, ἀπόστολος → प्रेषितः, ἀνάστασις → पुनरुत्थानम्, θεός → सर्वेश्वरः). These are marked [baseline reuse] below and not re-argued. New terms required by 2 Corinthians’ distinctive vocabulary (reconciliation, new creation, comfort/affliction, weakness/power, letter/veil, boasting, generosity, etc.) are analyzed fresh, following the same risk methodology: prefer the least philosophically-encumbered classical option; where classical Sanskrit’s technical vocabulary is unavoidably loaded (as with धर्म), select deliberately and mandate explicit redefinition rather than pretend an escape exists.
PART A — CORE PASSAGE: 2 Corinthians 5:11–21 (Verse-by-Verse)
5:11
“Εἰδότες οὖν τὸν φόβον τοῦ κυρίου ἀνθρώπους πείθομεν, θεῷ δὲ πεφανερώμεθα· ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| φόβος (τοῦ κυρίου) | phobos (tou kyriou) | “fear/dread/reverential awe”; ranges from terror to reverent submission | fear of the Lord, reverence, awe | Paul’s motive for ministry is reverent accountability to Christ as Judge, not human approval | भयम् (bhayam) — “reverential fear/awe of the Lord,” qualified by प्रभोः | Medium — must be glossed as reverence, not terror, and not confused with generic anxiety |
| κύριος | kyrios | ”lord, master, one with authority” | Lord | The one before whom Paul is accountable | प्रभुः [baseline reuse] | Critical (per baseline lord entry) |
| πείθομεν | peithomen | ”we persuade, we seek to convince” | we persuade, we try to win over | Sincere effort to commend the truth to people’s judgment, not manipulation | अनुनयामः (anunayāmaḥ) | Low — plain verb, no doctrinal collision |
| πεφανερώμεθα (φανερόω) | pephanerōmetha (phaneroō) | “we have been made manifest/laid open” | we are made known, we are plain, we are exposed | Paul’s transparency before God, foundational to the “sincerity” doctrine of this letter | प्रकटीभूताः स्मः (prakaṭībhūtāḥ smaḥ) | Low-Medium — plain compound; connects to Sincerity and Apostolic Authority doctrine |
| συνειδήσεσιν (συνείδησις) | syneidēsesin (syneidēsis) | “consciences,” lit. “co-knowing, joint awareness [of oneself]“ | conscience, moral awareness | The inner faculty of the Corinthians that Paul hopes will recognize the truth of his sincerity | अन्तर्बोधः (antarbodhaḥ) — coined transparent compound (“inner awareness”), deliberately avoiding both अन्तःकरणम् (Sāṃkhya/Vedānta’s technical fourfold “internal instrument”: manas-buddhi-ahaṃkāra-citta) and विवेकः (the Advaita/Sāṃkhya technical faculty of liberating discrimination between Self and not-Self) | High — classical Sanskrit has no untheorized word for “conscience”; both obvious candidates are already fully theorized psychological-soteriological categories. अन्तर्बोधः must be explicitly glossed at first use as “the moral faculty by which a person is aware of right and wrong before God,” not the antaḥkaraṇa or viveka doctrines |
5:12
“οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| συνιστάνομεν | synistanomen | ”we commend, we present favorably” | commend ourselves, promote ourselves | Paul disavows self-promotion | समर्पयामः / प्रशंसयामः (samarpayāmaḥ / praśaṃsayāmaḥ) | Low |
| ἀφορμή | aphormē | ”occasion, base of operations, opportunity” | opportunity, occasion, means | Giving the Corinthians grounds to answer Paul’s critics | अवसरः (avasaraḥ) | Low |
| καύχημα | kauchēma | ”boast, ground/matter for boasting” | boasting, ground for pride | Introduces the letter’s recurring boasting theme (chs. 10–12) | श्लाघा (ślāghā) | Medium — classical rhetorical term for self-praise; Paul’s paradoxical use (boasting rightly vs. wrongly) must be tracked contextually, not a doctrinal collision itself |
| πρόσωπον | prosōpon | ”face, outward appearance” | outward appearance, face, external show | Contrast between outward show and inward reality | बाह्यरूपम् (bāhyarūpam) | Low |
| καρδία | kardia | ”heart,” seat of will/inner conviction | heart, inner self | The heart as the seat of true, hidden motive, known to God | हृदयम् (hṛdayam) | Low-Medium — ordinary word for “heart” across traditions, though Upaniṣadic literature locates Ātman/Brahman in the “cave of the heart” (hṛdaya-guhā, cf. Chāndogya Up. 8.1); should be flagged lightly so translators do not let this resonance imply an indwelling-Self doctrine, but hṛdaya remains the correct plain word for the moral/relational heart Paul intends |
5:13
“εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| ἐξέστημεν (ἐξίστημι) | existēmen (existēmi) | “we were beside ourselves, out of our mind, in ecstasy” | we are out of our mind, we are beside ourselves, if we are “crazy” | Answering charges of fanaticism; whatever ecstatic experience Paul has had is between him and God | उन्मत्ताः इव अभवाम (unmattāḥ iva abhavāma, “we became as if frenzied”) | Medium — resonates positively with bhakti “God-intoxication” (e.g. Caitanya’s ecstatic states) but must not be read as claiming a specific bhakti-rasa devotional state; Paul is answering a specific accusation, not teaching an ecstatic path |
| σωφρονοῦμεν (σωφρονέω) | sōphronoumen (sōphroneō) | “we are of sound mind, self-controlled, sober” | we are in our right mind, we are sensible | Balanced counterpart: rational ministry serves the Corinthians | स्वस्थचित्ताः स्मः (svasthacittāḥ smaḥ) | Low |
5:14
“ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον·“
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| ἀγάπη (τοῦ Χριστοῦ) | agapē (tou Christou) | “love,” self-giving, willed love | love of Christ, Christ’s love | The controlling motive of all apostolic ministry | प्रीतिः (prītiḥ) | High — NEVER प्रेम, which in Gauḍīya Vaiṣṇava theology (Rūpa Gosvāmī’s Bhakti-rasāmṛta-sindhu) names a fully systematized devotional-aesthetic category (prema-bhakti, madhura-rasa, the Rādhā-Kṛṣṇa romantic-devotional ideal); NEVER काम, which is one of the four puruṣārthas (desire/pleasure), the wrong register entirely. प्रीतिः is the least encumbered available term but should still be defined as Christ’s self-giving, sacrificial love, not aesthetic devotional sentiment |
| συνέχει (συνέχω) | synechei (synechō) | “holds together, constrains, compels, hems in” | controls, compels, urges on | Christ’s love as the internal constraint driving Paul’s ministry | नियन्त्रयति (niyantrayati) | Low-Medium |
| κρίναντας (κρίνω) | krinantas (krinō) | “having judged, concluded, determined” | having concluded, reasoning thus | A reasoned theological conclusion, not a feeling | निर्णयन्तः (nirṇayantaḥ) | Low — deliberately reuses the निर्णय root already established for “justification” (धर्मीति निर्णयः), giving continuity with Mīmāṃsā/Nyāya’s formal-conclusion register |
| εἷς ὑπὲρ πάντων ἀπέθανεν | heis hyper pantōn apethanen | ”one died on behalf of/for the sake of all” | one died for all | Substitutionary/representative death — the atonement’s core logic | एकः सर्वेषां कृते मृतवान् (ekaḥ sarveṣāṃ kṛte mṛtavān) | Critical — classical Sanskrit narrative literature has heroic self-sacrifice stories (e.g. Śibi giving his own flesh for a dove, Dadhīca giving his bones) but no developed doctrine of one person’s death penally substituting for others’ guilt before a personal God. This must be taught explicitly as forensic/penal substitution for sin, not merely heroic self-giving |
| ἄρα οἱ πάντες ἀπέθανον | ara hoi pantes apethanon | ”therefore all died” | therefore all died [in him] | Union with Christ’s death — believers’ identity is now located there | अतः सर्वे मृताः (ataḥ sarve mṛtāḥ) | High — connects to baseline’s Christian Identity in Christ doctrine; must not be read through Advaita’s “death of the ego” toward pre-existent non-dual identity, but as historical, representative death accomplished by Christ once |
5:15
“καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| ζῶσιν / ζῶντες (ζάω) | zōsin / zōntes (zaō) | “live, are alive” | live, are living | New purpose of life for believers: no longer for self | जीवन्ति (jīvanti) | Low |
| ἀποθανόντι καὶ ἐγερθέντι | apothanonti kai egerthenti | ”having died and having been raised” | who died and rose again | Christ’s death and resurrection as the ground of the believer’s new life-orientation | मृतवते उत्थापिताय च (mṛtavate utthāpitāya ca) | Critical — ἐγερθέντι must render toward पुनरुत्थानम् [baseline reuse], never पुनर्जन्म |
5:16
“Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| κατὰ σάρκα | kata sarka | ”according to the flesh,” i.e. by worldly/merely human standards of evaluation | from a worldly point of view, by human standards, in a purely human way | A mode of judgment, not a body-type; must be kept distinct from σάρξ as “human nature assumed in the incarnation” | लौकिकदृष्ट्या (laukikadṛṣṭyā, “from a worldly viewpoint”) | High — must NOT be rendered with देहः/शरीरम् alone (which would suggest Sāṃkhya’s technical sthūla/sūkṣma/kāraṇa-śarīra body-hierarchy, irrelevant here); this idiom is about a perspective, not a body category |
| γινώσκομεν (γινώσκω) | ginōskomen (ginōskō) | “we know” | we know, we regard | Ordinary knowledge-verb | जानीमः (jānīmaḥ) | Low |
5:17
“ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| καινὴ κτίσις | kainē ktisis | ”new creation/new creature,” lit. “new founding/creating” | new creation, new creature, new being | The believer’s decisive, once-for-all transformed status in Christ — the anchor doctrine of this curriculum | नवसृष्टिः (navasṛṣṭiḥ) | Critical — सृष्टि is the standard word for “creation” but is inseparable from Purāṇic cosmology’s cyclical creation-preservation-dissolution scheme (sṛṣṭi-sthiti-pralaya, the trimūrti’s functions; Brahmā’s cyclical “day and night” of creation across kalpas, e.g. Viṣṇu Purāṇa, Bhāgavata Purāṇa). Like धार्मिकता, this weight cannot be fully escaped by word choice; नवसृष्टिः must carry a mandatory redefinition at every occurrence: a once-for-all, non-repeating transformation of the believer’s status in Christ, NOT a new cycle within an ongoing cosmic creation-dissolution process, and NOT the Advaitic unveiling of a pre-existent identity |
| τὰ ἀρχαῖα παρῆλθεν | ta archaia parēlthen | ”the old things have passed away” | the old has gone, old things passed away | The old life/identity is decisively over | पुरातनानि गतानि (purātanāni gatāni) | Low |
| γέγονεν καινά | gegonen kaina | ”new things have come to be” | the new has come, new things have come | The new, Christ-defined identity has arrived | नवानि जातानि (navāni jātāni) | Low |
5:18
“τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς,“
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| καταλλάξαντος (καταλλάσσω) | katallaxantos (katallassō) | “having reconciled,” lit. “to exchange/change thoroughly [from enmity to friendship]“ | reconciled, made peace with | God’s own initiative in ending the hostility caused by sin | संधानं कृतवतः (sandhānaṃ kṛtavataḥ), from √सन्धा | Critical — see full discussion under “reconciliation” in Part D / the Core Glossary. Sanskrit’s most precise available term, सन्धिः, is drawn deliberately from Arthaśāstra political theory (Kauṭilya’s six-fold foreign policy, ṣāḍguṇya: sandhi = “peace treaty,” vs. vigraha = “war”), giving reconciliation genuine technical weight as the ending of hostility between two parties by formal act. It must be explicitly distinguished from two false paths: (1) a mutual negotiated peace between equals (in Paul’s gospel, God alone initiates and achieves it, at his own cost, while humanity was the offending party); (2) Advaita Vedānta’s “removal of the veil of ignorance” (avidyā’s āvaraṇa) that reveals a pre-existing, never-actually-broken identity between Ātman and Brahman — reconciliation in 2 Corinthians presupposes a real, culpable breach (sin, hostility) that is really overcome by God’s initiative, not an illusory apparent separation dispelled by knowledge |
| διακονία τῆς καταλλαγῆς | diakonia tēs katallagēs | ”the ministry/service of reconciliation” | ministry of reconciliation | The apostolic task entrusted by God | सन्धेः सेवा (sandheḥ sevā) | Critical — reuses सेवा (established for “ministry” per baseline’s Christ-Centered Ministry doctrine) + सन्धिः |
5:19
“ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| κόσμον (κόσμος) | kosmon (kosmos) | “world,” the ordered universe, humanity at large | the world, humankind | The object of God’s reconciling work in Christ | जगत् (jagat) | High — must NEVER use संसारः, which is the fully theorized technical term for the cycle of transmigration/rebirth in Vedānta and Sāṃkhya-Yoga (exactly the same category of risk flagged for पुनर्जन्म under “resurrection” in the baseline). जगत् (the ordered created world) or लोकः are the correct, doctrinally-safer options |
| λογιζόμενος (λογίζομαι) | logizomenos (logizomai) | “counting, reckoning, imputing [against]“ | counting against, holding against, imputing | God’s choice not to charge humanity’s sins to their account | आरोपयन् (āropayan) — negated: न आरोपयन् (na āropayan) | Critical — deliberately reuses the आरोपित root already fixed for “imputed righteousness” (आरोपिता धार्मिकता), giving 5:19 and 4:3 the same forensic-imputation vocabulary: what God does NOT impute (sin) here is the direct counterpart to what God DOES impute (righteousness) in Romans 4 |
| παραπτώματα (παράπτωμα) | paraptōmata (paraptōma) | “trespasses, false steps, wrongdoings” | trespasses, sins, transgressions | Specific wrongful acts, not charged to humanity’s account | अपराधाः (aparādhāḥ) | Low — distinct nuance from पापम् (general moral category); a specific act of wrongdoing |
| θέμενος τὸν λόγον τῆς καταλλαγῆς | themenos ton logon tēs katallagēs | ”having placed/entrusted the word of reconciliation” | committing the message of reconciliation, entrusting the word | The content of the apostolic proclamation | सन्धेः वचनम् समर्पितवान् (sandheḥ vacanam samarpitavān) | Critical |
5:20
“Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| πρεσβεύομεν (πρεσβεύω) | presbeuomen (presbeuō) | “we act as ambassador/envoy,” a formal diplomatic role | we are ambassadors, we represent | Paul’s apostolic authority is representative, delegated, not self-generated | राजदूताः स्मः (rājadūtāḥ smaḥ, “we are the King’s envoys”) | High — राजदूत is a genuine classical political-diplomatic office (cf. the dūta as a limb, aṅga, of statecraft in Arthaśāstra), which correctly conveys authorized representation without sacral overtones. Translators should be aware of the Mahābhārata’s Udyoga Parva episode of Kṛṣṇa’s own peace embassy (śānti-dūta) to the Kauravas — a possibly illuminating (Christ’s ambassadors succeed in securing peace where that embassy failed) but potentially distracting resonance; must not be taught as an avatāra-parallel |
| παρακαλοῦντος (παρακαλέω) | parakalountos (parakaleō) | “appealing, entreating, urging” | appealing, pleading, urging | God’s own appeal made through the apostles’ voice | विनयन्तः (vinayantaḥ) | Low-Medium — per baseline’s “exhort” note, use विनयः/entreaty-sense forms here, not उत्तेजनम् (building-up sense) |
| δεόμεθα (δέομαι) | deometha (deomai) | “we beg, we implore” | we implore, we beg | Intensified appeal | प्रार्थयामहे (prārthayāmahe) | Low |
| καταλλάγητε τῷ θεῷ | katallagēte tō theō | ”be reconciled to God!” (imperative) | be reconciled to God | The climactic gospel appeal of the passage | परमेश्वरेण सह सन्धिं कुरुत (parameśvareṇa saha sandhiṃ kuruta) | Critical |
5:21
“τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ.”
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| τὸν μὴ γνόντα ἁμαρτίαν | ton mē gnonta hamartian | ”the one who knew no sin” | he who knew no sin, the sinless one | Christ’s sinlessness — the necessary qualification of the substitute | पापं न जानन्तम् (pāpaṃ na jānantam) | Critical — reuses पापम् [baseline reuse]; affirms real, complete sinlessness, connecting to Humanity of Christ doctrine (real human nature, but without sin — not an illusory/apparent body) |
| ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν | hyper hēmōn hamartian epoiēsen | ”he made [him] to be sin on our behalf” | he made him to be sin for us, he made him sin | The heart of penal/representative substitution: Christ bears the legal weight/penalty of sin, without becoming morally corrupt | अस्मत्कृते पापं कृतवान् (asmatkṛte pāpaṃ kṛtavān) | Critical — the single most theologically dense clause in the passage. Must be glossed every time: this is forensic/representative bearing of sin’s guilt and penalty (echoing Isaiah 53), NOT a claim that Christ’s nature became sinful, and not to be softened into a merely exemplary “he suffered like a sinner” reading |
| γενώμεθα δικαιοσύνη θεοῦ | genōmetha dikaiosynē theou | ”that we might become the righteousness of God” | that we might become the righteousness of God | The “great exchange”: Christ bears our sin, we receive God’s righteousness | वयं परमेश्वरस्य धार्मिकता भवेम (vayaṃ parameśvarasya dhārmikatā bhavema) | Critical — धार्मिकता [baseline reuse]; must be paired with baseline’s mandatory redefinition (“right standing before God granted through faith, not cosmic/social duty performed”) and read together with आरोपिता धार्मिकता (imputed righteousness) as the positive counterpart to 5:19’s non-imputation of sin |
PART B — CHAPTER-BY-CHAPTER SURVEY (Whole Book, Chapters 1–13)
Chapter 1 — Comfort in Affliction; Sincerity; the Spirit as Guarantee
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| παράκλησις / παρακαλέω | paraklēsis / parakaleō | ”comfort, consolation, encouragement,” lit. “a calling alongside” | comfort, consolation, encouragement | Central theme: “the God of all comfort, who comforts us in all our affliction” (1:3–4) — establishes the Suffering and Comfort in Ministry doctrine | सान्त्वना (sāntvanā) | High — risks being read as mere natural coping or, more specifically, as the yogic ideal of self-generated equanimity (samatva, citta-vṛtti-nirodha; cf. Gītā 2.14–15’s titikṣā, “forbearance” cultivated by disciplined detachment). Must be taught as a relational gift actively given by a personal God amid real affliction, not a psychological technique of dispassion |
| θλῖψις | thlipsis | ”pressure, affliction, tribulation” | affliction, trouble, distress, tribulation | External hardships of apostolic ministry | पीडा (pīḍā) | Medium — deliberately chosen over क्लेशः (REJECTED: Patañjali’s Yoga Sūtra 2.3’s five kleśas — avidyā, asmitā, rāga, dveṣa, abhiniveśa — are a fully systematized doctrine of the causes of bondage to be eliminated through yogic discipline, incompatible with affliction as an ordinary, God-permitted feature of gospel ministry) and over दुःखम् when a plainer, less philosophically load-bearing word suffices |
| πάθημα (τοῦ Χριστοῦ) | pathēma (tou Christou) | “suffering, that which is suffered” | sufferings of Christ, sufferings | Believers share really and existentially in Christ’s sufferings | दुःखानि (duḥkhāni), qualified as ख्रीष्टस्य दुःखानि | High — दुःख is the foundational term of Sāṃkhya’s tripartite analysis of suffering (ādhyātmika, ādhibhautika, ādhidaivika; Sāṃkhya-Kārikā v.1) resolved through discriminative knowledge (viveka) leading to kaivalya, and of the Buddhist First Noble Truth. Paul’s usage must be explicitly distinguished: suffering here is not a metaphysical problem to be dissolved by right knowledge but is embraced, shared with Christ, and productive of comfort and hope |
| οἰκτιρμός (πατὴρ τῶν οἰκτιρμῶν) | oiktirmos | ”compassion, mercy, pity” | mercies, compassion | God’s nature as compassionate | करुणा (karuṇā) | Medium — the ordinary broad word for compassion; also one of Nāṭyaśāstra’s nine rasas (karuṇa-rasa, pathos) and one of the Buddhist brahmavihāras, but these are aesthetic/ethical categories, not a competing soteriology, so the collision risk is lower than with δόξα/τεjas or ἀγάπη/प्रेम |
| εἰλικρίνεια | eilikrineia | ”sincerity, purity of motive” | sincerity, purity | Paul’s conduct marked by godly sincerity, not worldly wisdom | सरलता (saralatā) | Low — plain, non-technical term |
| ἀρραβών (τοῦ πνεύματος) | arrabōn (tou pneumatos) | “down payment, pledge, guarantee (commercial term)“ | guarantee, deposit, pledge, down payment | The Spirit as God’s guarantee of the believer’s future inheritance | प्रतिभूतिः (pratibhūtiḥ) | Medium — a legal/commercial surety term; low doctrinal collision, but must be paired with पवित्र आत्मा [baseline reuse] and its mandatory personhood note |
| σφραγίζω | sphragizō | ”to seal, stamp, mark as owned/authenticated” | sealed us, put his seal on us | God’s ownership-mark on believers via the Spirit | अङ्कितवान् (aṅkitavān) | Low |
Chapter 2 — Forgiveness, Satan, the Aroma of Christ
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| Σατανᾶς | Satanas | proper name, “the Adversary” | Satan | The personal spiritual adversary who exploits unresolved sin/division (2:11) | शैतानः (śaitānaḥ) — transliterated | Critical — first occurrence in this curriculum; must never be conflated with a defeated demon-king within a mythological hierarchy still subordinate to Īśvara’s larger cosmic order (e.g. Rāvaṇa, Hiraṇyakaśipu), nor treated as a “rival deity” of comparable ultimate status to सर्वेश्वरः; Satan is a created, judged, temporarily-permitted adversary, not a cosmic dualistic counterpart to God |
| θριαμβεύω | thriambeuō | ”to lead in triumphal procession” (Roman military image) | leads us in triumph, triumphal procession | Christ’s decisive victory, displayed through the apostles’ ministry | विजययात्रा (vijayayātrā, descriptive) | Low — cultural/military metaphor, not a doctrinal collision |
| ὀσμή / εὐωδία (Χριστοῦ) | osmē / euōdia (Christou) | “odor, aroma, fragrance” | fragrance, aroma [of Christ] | The gospel’s effect, pleasing to God and life-or-death to hearers | सुगन्धः (sugandhaḥ) | Medium — mildly resonant with Vedic yajña’s offering-aroma imagery (an offering whose fragrance ascends to and pleases the gods), which may aid comprehension but must not be taught as implying a literal ritual sacrifice performed by the apostles |
| καπηλεύω | kapēleuō | ”to peddle for profit, adulterate for gain” | peddle, huckster, corrupt for profit | Paul disavows mercenary handling of God’s word | वणिग्वत् विक्रीणीमहे इति न (descriptive negation) | Low — rhetorical/cultural image, not a technical doctrinal term |
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| διαθήκη καινή | diathēkē kainē | ”new covenant” | new covenant | Central doctrine: New Covenant versus Old | नवीना संविद् (navīnā saṃvid) | High — संविद् [baseline reuse]; note that Mīmāṃsā’s doctrine of the eternal, unauthored (apauruṣeya, nitya) Veda has no native concept of a covenant becoming obsolete and superseded, so the very idea of “new” replacing “old” covenant requires explicit background explanation, not just translation |
| γράμμα | gramma | ”letter, written document/code” | the letter, written code | The Mosaic law’s written form, contrasted with the life-giving Spirit (3:6) | लिखितं वचनम् (likhitaṃ vacanam) | High — deliberately NOT अक्षरम्, which in Vedāntic usage names the imperishable, eternal syllable (esp. Oṃ as akṣara-brahman, Bhagavad Gītā 8.3, 8.13); using अक्षरम् here would wrongly elevate “the letter that kills” to the register of eternal sacred sound |
| κάλυμμα | kalymma | ”veil, covering” | veil | Moses’ veil; the veil over hearts in reading the old covenant, removed in Christ (3:13–16) | आवरणम् (āvaraṇam) | Critical — आवरण is Advaita Vedānta’s own technical term for avidyā’s “veiling power” (āvaraṇa-śakti), which conceals the pre-existing, ever-true identity of Ātman and Brahman, removed by jñāna (self-inquiry). Paul’s veil is removed only by turning to the Lord (2 Cor 3:16) and receiving the Spirit — a relational, faith-based, Christ-directed event, not a jñāna-based unveiling of a pre-existing non-dual identity. This is directly related to the single highest-stakes issue in the baseline Language Package (Holy Spirit/ātman-Brahman) and must carry the same severity of mandatory note |
| δόξα | doxa | ”glory, radiant honor” | glory | God’s/Christ’s glory reflected and, in the new covenant, unveiled and increasing | महिमा [baseline reuse] | High (per baseline) |
| μεταμορφούμεθα (μεταμορφόω) | metamorphoumetha (metamorphoō) | “we are being transformed/changed in form” | transformed, changed | Progressive, Spirit-wrought transformation into Christ’s likeness “from glory to glory” (3:18) | रूपान्तरम् (rūpāntaram), verbal: रूपान्तरं गच्छामः | Medium-High — should be explicitly contrasted with Advaita’s view that the Self does not actually change but merely has its already-existing identity with Brahman unveiled by removing ignorance; Paul describes a real, ongoing, progressive moral-spiritual transformation over time, not a static realization |
| κατάκρισις (διακονία τῆς κατακρίσεως) | katakrisis | ”condemnation, adverse verdict” | condemnation, ministry of condemnation | The old covenant’s ministry, in contrast to the ministry of righteousness | दोषनिर्णयः (doṣanirṇayaḥ, “verdict of guilt”) | Medium — deliberately parallels निर्णयः already fixed for “justification” (धर्मीति निर्णयः), giving the old/new covenant contrast the same formal judicial register: a “guilt-verdict” versus a “righteousness-verdict” |
Chapter 4 — Treasure in Jars of Clay; the God of This Age; Outer and Inner Man
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| ὁ θεὸς τοῦ αἰῶνος τούτου | ho theos tou aiōnos toutou | ”the god of this age” | the god of this world/age | Satan’s usurped, limited, blinding authority over unbelief (4:4) | अस्य युगस्य अधिपतिः (asya yugasya adhipatiḥ, “the ruler of this age”) preferred over a literal “देवः” | Critical — must not be rendered so as to affirm a real second देव on par with सर्वेश्वरः; the phrase names a usurping, defeated, temporary ruler, not a rival ultimate reality |
| σκεῦος ὀστράκινον | skeuos ostrakinon | ”earthen vessel, clay jar” | jars of clay, earthen vessels | The fragile human vessels carrying the surpassing treasure of the gospel | मृण्मयं पात्रम् (mṛṇmayaṃ pātram) | Low — vivid cultural metaphor, no doctrinal collision |
| ὁ ἔξω / ὁ ἔσω ἄνθρωπος | ho exō / ho esō anthrōpos | ”the outer / inner human” | outer man, inner man; outer self, inner self | The visible body decaying while the inner person is renewed daily (4:16) | बाह्यः जनः / आन्तरिकः जनः (bāhyaḥ janaḥ / āntarikaḥ janaḥ) | Medium — deliberately renders ἄνθρωπος (“person”) rather than reaching for आत्मन् (which would trigger the baseline’s central ātman-Brahman risk) or पुरुषः (which would import Sāṃkhya’s Puruṣa-Prakṛti dualism, in which Puruṣa is by definition unchanging and therefore cannot be “renewed” — the opposite of Paul’s point) |
| βάρος δόξης αἰώνιον | baros doxēs aiōnion | ”an eternal weight of glory” | eternal weight of glory | Present affliction produces future glory far outweighing it | महिमायाः शाश्वतः भारः (mahimāyāḥ śāśvataḥ bhāraḥ) | Low — reuses महिमा [baseline reuse] |
| πρόσκαιρα / αἰώνια | proskaira / aiōnia | ”temporary/momentary” vs. “eternal” | temporary, fleeting vs. eternal, everlasting | The seen is temporary, the unseen is eternal (4:18) | अल्पकालिकानि (alpakālikāni) / शाश्वतानि (śāśvatāni) | Medium — deliberately NOT क्षणिकानि for “temporary,” since क्षणिक names the specific Buddhist doctrine of universal momentariness (kṣaṇikavāda), a metaphysical claim about the instant-by-instant arising and perishing of all phenomena, broader and different from Paul’s simple “this present hardship will not last” |
Chapter 5 (vv. 1–10; vv. 11–21 treated in Part A above)
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| ἐπίγειος οἰκία τοῦ σκήνους | epigeios oikia tou skēnous | ”the earthly house of [this] tent” | earthly tent, earthly dwelling | The mortal body, temporary like a tent | पार्थिवं कुटीरम् (pārthivaṃ kuṭīram) | Low |
| στενάζομεν (στενάζω) | stenazomen (stenazō) | “we groan” | we groan | Longing for resurrection embodiment amid present frailty | निःश्वसामः (niḥśvasāmaḥ) | Low |
| ἀρραβὼν τοῦ πνεύματος | arrabōn tou pneumatos | ”guarantee/pledge of the Spirit” | guarantee, deposit of the Spirit | Repeats 1:22’s term | प्रतिभूतिः + पवित्र आत्मा [reuse] | Medium |
| ἐνδημέω / ἐκδημέω | endēmeō / ekdēmeō | ”to be at home / away from home” | at home in the body / away from the Lord | The intermediate state: bodily presence versus presence with the Lord | गृहस्थः / प्रवासी (gṛhasthaḥ / pravāsī, used descriptively, not as the āśrama-technical गृहस्थ life-stage) | Medium — गृहस्थ is also the name of the second varṇāśrama life-stage (householder); context (bodily “at-home-ness” versus being “away from the Lord”) should keep this from being misread as a life-stage reference, but a translator note is advisable |
| βῆμα τοῦ Χριστοῦ | bēma tou Christou | ”the judgment seat/tribunal of Christ” | judgment seat of Christ | Future accounting before Christ for the deeds done in the body | ख्रीष्टस्य न्यायासनम् (khrīṣṭasya nyāyāsanam) | Medium — न्यायासनम् (“seat of judgment”) is a concrete forensic compound consistent with the Nyāya/Mīmāṃsā judicial register already used for justification/condemnation; flag only for possible resonance with the Nyāya darśana’s proper name, mitigated by the compound’s concrete “tribunal” sense |
Chapter 6 — Servants of God; Unequal Yoke; Temple of the Living God
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| ἡμέρα σωτηρίας | hēmera sōtērias | ”day of salvation” | day of salvation | The present moment as the appointed time of God’s saving work | त्राणस्य दिनम् | Critical (त्राणम् per baseline) |
| ἑτεροζυγέω | heterozygeō | ”to be unequally yoked” (agricultural image, mismatched draft animals) | unequally yoked, mismatched | Warning against compromising partnership with unbelief | विषमयुगेन मा युज्यध्वम् (viṣamayugena mā yujyadhvam) | Medium — युग (“yoke”) is a homonym of युग (“cosmic age,” as in the four yugas of Purāṇic cyclical time, already noted under Fulfillment of Prophecy in the baseline); context (the agricultural yoke image) disambiguates clearly, but a brief translator note avoids confusion in a curriculum already discussing linear vs. cyclical time elsewhere |
| Βελιάρ | Beliar | proper name for Satan (from Hebrew beliyaal, “worthlessness”) | Belial | A second name for the adversary, set in direct antithesis to Christ (6:15) | बेलियालः (beliyālaḥ) — transliterated | Critical — must not be rendered with any Sanskrit common noun that would suggest a distinct deity or demon-figure from Purāṇic literature; treat as a proper name, exactly as शैतानः is treated |
| ναὸς θεοῦ ζῶντος | naos theou zōntos | ”temple of the living God” | temple of the living God | Believers, corporately and individually, as God’s dwelling place | जीवत्परमेश्वरस्य मन्दिरम् (jīvatparameśvarasya mandiram) | High — मन्दिरम् is correctly used HERE for the literal/metaphorical image of a sacred indwelling-place, but must never be substituted for “church” (मण्डली, per baseline, precisely to avoid an image-centered institutional reading); this entry is the deliberate exception that proves that rule, since “temple” here names God’s indwelling among his people, not a building or an institution |
Chapter 7 — Godly Grief and Repentance
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| κατὰ θεὸν λύπη / ἡ τοῦ κόσμου λύπη | kata theon lypē / hē tou kosmou lypē | ”grief according to God” / “worldly grief” | godly grief/sorrow vs. worldly grief/sorrow | Two kinds of grief distinguished by their outcome — repentance unto salvation vs. death (7:9–10) | (परमेश्वरानुसारी) शोकः / लौकिकः शोकः | High — शोकः is the term of Arjuna’s grief opening the Bhagavad Gītā (1:47–2:1), which Kṛṣṇa’s teaching resolves entirely through metaphysical knowledge (the Self is eternal and unslayable, Gītā 2:11–30, concluding “you should not grieve,” na tvaṃ śocitum arhasi) — i.e. grief there is dispelled by correcting a metaphysical error. Paul’s contrast is different in kind: not “grief is illusory, dispel it with right knowledge” but “grief has two possible moral trajectories,” one producing repentance and life. This distinction must be made explicit |
| μετάνοια | metanoia | ”change of mind, repentance” | repentance | A genuine change of heart/mind leading to salvation, produced by godly grief | पश्चात्तापः (paścāttāpaḥ, lit. “after-burning”) | High — new term for this curriculum; must be distinguished from prāyaścitta, the dharmaśāstra system of prescribed ritual penances for specific catalogued sins (cf. baseline’s caution under “sin”); biblical repentance is an inward change of heart producing faith-response, not the performance of a ritual expiation formula |
| φόβος θεοῦ | phobos theou | ”fear of God” | fear of God, reverence for God | Motivation for holy conduct (7:1) | भयम् [reuse per 5:11] | Medium |
Chapter 8 — Generosity and Grace in Giving (I)
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| χάρις (τοῦ θεοῦ, applied to giving) | charis | ”grace,” here extended to the “grace of giving” and Christ’s self-impoverishing grace (8:9) | grace, the grace given, gracious act | Generosity as an overflow/manifestation of God’s own grace already received | अनुग्रहः [baseline reuse] | High (per baseline); note the extended sense: human generosity flows FROM divine grace, is not itself a separate meritorious category |
| ἁπλότης | haplotēs | ”simplicity, singleness of purpose; generosity, liberality” | generosity, liberality, sincerity of giving | Wholehearted, uncalculating generosity | उदारता (udāratā) | High — must be distinguished from dāna as a meritorious ritual-religious duty within dharmaśāstra’s dāna-dharma system (a well-developed doctrine in which prescribed gifts to Brahmins/priests generate puṇya/merit for the giver); Corinthian giving flows from grace already received, not from merit-generating religious obligation |
| κοινωνία (τῆς διακονίας) | koinōnia (tēs diakonias) | “participation, sharing [in the ministry/service]“ | fellowship in the service, participation in the ministry | Corporate partnership in the collection for Jerusalem | सहभागिता [baseline reuse] | Low (per baseline) |
| ἰσότης | isotēs | ”equality, fairness” | equality, fair balance | Paul’s principle: no church should have abundance while another lacks (8:13–14, citing Exodus manna) | समविभागः (samavibhāgaḥ, “equal/fair distribution”) | Medium — deliberately NOT समता or साम्यम्: समता/samatva is the Bhagavad Gītā’s own technical definition of yoga itself (“evenness of mind toward success and failure,” Gītā 2:48), and साम्य/sāmya names Sāṃkhya’s equilibrium-state of the three guṇas in unmanifest prakṛti (guṇa-sāmyāvasthā); समविभागः keeps the sense concretely economic (fair material distribution between churches) rather than a psychological or cosmological equilibrium |
Chapter 9 — Generosity and Grace in Giving (II)
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| δωρεά / δόσις / δῶρον | dōrea / dosis / dōron | ”gift, giving” | gift, giving | The collection itself, and giving generally | दानम् (dānam) | High — unavoidable ordinary word for “gift,” but activates dāna-dharma’s entire merit-generating framework (prescribed gifts producing puṇya, catalogued by recipient and occasion in dharmaśāstra); must be paired with अनुग्रहः-grounded teaching that Christian giving flows from grace received, not merit sought |
| λειτουργία | leitourgia | ”public service” (originally a civic-liturgical term) | service, ministry [of this service] | The collection as an act of worshipful service to God and the saints | सेवा [reuse, per baseline’s “Christ-Centered Ministry” doctrine name] | Medium |
| ἱλαρὸς δότης | hilaros dotēs | ”cheerful giver” | cheerful giver | ”God loves a cheerful giver” (9:7) | हृष्टः दाता (hṛṣṭaḥ dātā) | Low |
| σπείρω / θερίζω | speirō / therizō | ”to sow / to reap” | sow / reap | Agricultural metaphor: sowing sparingly or bountifully determines the harvest (9:6) | वपति / लुनाति (vapati / lunāti) | Low — agricultural metaphor, no doctrinal collision |
Chapter 10 — Spiritual Warfare and Boasting Begin
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| ὅπλα τῆς στρατείας | hopla tēs strateias | ”weapons of warfare” | weapons of our warfare | The apostolic conflict is spiritual, not carnal (10:3–4) | आयुधानि (āyudhāni), युद्धस्य (of warfare) | Medium — spiritual-warfare metaphor; flagged only as a cultural/military metaphor category per the AI system prompt, not a doctrinal collision |
| πραΰτης καὶ ἐπιείκεια | prautēs kai epieikeia | ”meekness and gentleness” | meekness and gentleness [of Christ] | Christ’s character as the pattern for apostolic appeal | सौम्यता / नम्रता (saumyatā / namratā) | Low |
| καύχησις / καυχάομαι | kauchēsis / kauchaomai | ”boasting” | boasting | Begins the sustained “boasting” theme running through chs. 10–12 | श्लाघा [reuse per 5:12] | Medium |
Chapter 11 — False Apostles and Paul’s Sufferings
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| οἱ ὑπερλίαν ἀπόστολοι | hoi hyperlian apostoloi | ”the super-apostles,” lit. “exceedingly-beyond apostles” | super-apostles, most eminent apostles | Paul’s ironic term for rival teachers claiming superior authority (11:5; 12:11) | अतिश्रेष्ठाः प्रेषिताः (atiśreṣṭhāḥ preṣitāḥ) | Medium — reuses प्रेषितः [baseline reuse]; ironic/sarcastic register must be preserved by context, not lost in a flat literal rendering |
| ψευδαπόστολοι | pseudapostoloi | ”false apostles” | false apostles | Genuine vs. False Apostleship doctrine’s key term | मिथ्याप्रेषिताः (mithyāpreṣitāḥ) | High — reuses प्रेषितः + मिथ्या (“false”); central to distinguishing authentic apostolic authority (commissioned, gospel-faithful) from self-appointed rival teachers |
| ὁ ὄφις ἐξηπάτησεν Εὔαν | ho ophis exēpatēsen Euan | ”the serpent deceived Eve” | the serpent deceived Eve | OT background invoked as a warning paradigm for deception (11:3) | सर्पः हव्वाम् वञ्चितवान् | Medium — requires OT (Genesis) background explanation for readers without that narrative; no direct Sanskrit doctrinal collision, but the serpent-deception motif differs from Puranic serpent (nāga) symbolism, which is not inherently deceptive/villainous, so a brief clarifying note avoids importing unrelated nāga associations |
| ἄγγελος φωτός | angelos phōtos | ”angel of light” | angel of light | Satan’s ability to disguise himself as good (11:14) | ज्योतिषः दिव्यदूतः (jyotiṣaḥ divyadūtaḥ) | High — uses दिव्यदूतः (“heavenly/divine messenger”) rather than दूतः alone (reserved for “ambassador” in 5:20), to keep the two senses of “envoy” distinct; must be taught carefully as describing deceptive disguise, not affirming any actual benevolent nature |
| διάκονοι δικαιοσύνης [false] | diakonoi dikaiosynēs | ”ministers of righteousness” [Satan’s false ministers, disguised] | ministers of righteousness | The danger of false teachers appearing righteous (11:15) | धार्मिकतायाः सेवकाः (mithyā) | High — reuses धार्मिकता [baseline reuse]; the irony (false ministers appropriating righteousness-language) must be preserved |
Chapter 12 — Paradise, Thorn in the Flesh, Power in Weakness
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| ἁρπαγέντα ἕως τρίτου οὐρανοῦ | harpagenta heōs tritou ouranou | ”caught up to the third heaven” | caught up to the third heaven | Paul’s visionary experience of God’s presence (12:2) | तृतीयं स्वर्गम् आनीतः (tṛtīyaṃ svargam ānītaḥ) | High — स्वर्ग in Purāṇic/Gītā cosmology is a specific, temporary, karma-merit-dependent heavenly realm (one of many lokas) which one leaves when accumulated puṇya is exhausted (cf. Gītā 9:20–21’s critique of ritualists who attain svarga and then “return to the world of mortals when their merit is spent,” kṣīṇe puṇye martyalokaṃ viśanti). Must be explicitly distinguished: Paul’s vision is of God’s own eternal presence, not a temporary merit-based heavenly waystation |
| παράδεισος | paradeisos | ”paradise” (a walled garden; loanword) | paradise | The location of Paul’s vision, associated with the presence of God | स्वर्गोद्यानम् (svargodyānam, “heavenly garden”) | Medium — less loaded than स्वर्ग alone, but should still carry the same non-karmic clarification as “third heaven” above |
| σκόλοψ τῇ σαρκί | skolops tē sarki | ”a thorn/stake in the flesh” | thorn in the flesh | Paul’s persistent affliction, given to keep him humble (12:7) | शरीरे कण्टकः (śarīre kaṇṭakaḥ) | Low — vivid cultural metaphor; flagged for cultural-metaphor review per the AI system prompt’s category, not a doctrinal collision |
| ἄγγελος Σατανᾶ | angelos Satana | ”messenger of Satan” | messenger of Satan | The agent of Paul’s affliction | शैतानस्य दूतः (śaitānasya dūtaḥ) | Critical — reuses शैतानः [established Ch. 2] |
| ἡ δύναμις ἐν ἀσθενείᾳ τελειοῦται | hē dynamis en astheneia teleioutai | ”power is perfected/completed in weakness” | my power is made perfect in weakness | The central verse of the “Power in Weakness” doctrine (12:9) | दुर्बलतायां सामर्थ्यं सिद्धिं गच्छति | Critical — सामर्थ्यम् [baseline reuse: “power_of_god,” NEVER शक्तिः]; दुर्बलता (durbalatā, weakness) is plain and low-risk in itself, but the doctrine as a whole must be explicitly contrasted with तपस् (tapas): the well-attested classical doctrine (Purāṇic narratives of Bhagīratha, Rāvaṇa, Viśvāmitra, etc.) in which spiritual/supernatural power is generated BY the practitioner THROUGH voluntary ascetic self-discipline and hardship. Paul’s power-in-weakness is the theological inverse: not self-generated power earned through disciplined suffering, but Christ’s power freely resting upon acknowledged human insufficiency, a gift given precisely where self-sufficiency has run out |
| σημεῖα τοῦ ἀποστόλου | sēmeia tou apostolou | ”signs of a/the apostle” | signs of a true apostle | Marks authenticating genuine apostleship (12:12) | प्रेषितत्वस्य चिह्नानि | Medium — reuses प्रेषितः [baseline reuse] |
Chapter 13 — Self-Examination and the Trinitarian Benediction
| Term | Translit. | Literal meaning & semantic range | English variants | Theological meaning in context | Sanskrit rendering | Risk |
|---|
| δοκιμάζετε ἑαυτοὺς εἰ ἐστὲ ἐν τῇ πίστει | dokimazete heautous ei este en tē pistei | ”examine yourselves, whether you are in the faith” | test yourselves, examine yourselves | Self-examination regarding genuine faith (13:5) | विश्वासे स्थ न वा इति स्वान् परीक्षध्वम् | High — विश्वासः [baseline reuse] |
| Χριστὸς ἐν ἐμοὶ λαλῶν | Christos en emoi lalōn | ”Christ speaking in me” | Christ speaking in me | Christ’s authority validating Paul’s apostolic word (13:3) | मयि वदन् ख्रीष्टः | Medium |
| ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος | hē charis… hē agapē… hē koinōnia… | “the grace of the Lord Jesus Christ and the love of God and the fellowship/participation of the Holy Spirit” | the grace… love… fellowship (the “Grace” / Trinitarian benediction) | The closing benediction, naming all three Persons of the Trinity in a single formula — must be rendered identically wherever quoted elsewhere in this curriculum, per the baseline’s cross-document consistency rule | प्रभोः यीशोः ख्रीष्टस्य अनुग्रहः, परमेश्वरस्य प्रीतिः, पवित्रस्य आत्मनः सहभागिता च | Critical — combines प्रभुः, यीशुः, ख्रीष्टः, अनुग्रहः, प्रीतिः, सर्वेश्वरः/परमेश्वरः, पवित्र आत्मा, सहभागिता [all mostly baseline reuse]; because this is a fixed liturgical formula, it must be translated once and then used verbatim at every citation across all documents in this curriculum, exactly as Romans 1:16–17, 8:28, and 10:9–10 are fixed in the baseline |
PART C — Chapters Introducing No New Load-Bearing Vocabulary
No chapter of 2 Corinthians is entirely without theological content; however, the following observation applies: chapters 6–7 and 10–13 substantially reuse vocabulary established earlier in the book (θλῖψις/comfort language from ch. 1; καύχησις/boasting introduced in ch. 5:12 and developed through ch. 10–12; ἀπόστολος/πρεσβεύομεν vocabulary from ch. 5 and ch. 11–12). Each such chapter has nonetheless been given its own section above because each contributes at least one genuinely new term or a doctrinally significant new application (e.g., ch. 6’s ναὸς θεοῦ ζῶντος, ch. 7’s μετάνοια, ch. 13’s Trinitarian benediction) — consistent with the full-book-coverage mandate, no chapter is silently omitted.
PART D — Summary of the Four Highest-Stakes New Terms in This Curriculum
- Reconciliation (καταλλαγή) → सन्धिः / संधानम् — Critical. Borrowed deliberately from Arthaśāstra political theory (the sandhi of the six-fold foreign policy) to give “reconciliation” real technical weight as the ending of hostility; must be explicitly distinguished from Advaita’s jñāna-based “removal of the veil” that reveals a pre-existing non-dual identity never actually broken.
- New Creation (καινὴ κτίσις) → नवसृष्टिः — Critical. Unavoidably tied to सृष्टि’s Purāṇic cyclical-cosmology weight (sṛṣṭi-sthiti-pralaya, kalpa cycles); requires the same “unavoidable, mandatorily redefined” treatment as धार्मिकता in the baseline.
- The Veil (κάλυμμα) → आवरणम् — Critical. Directly names Advaita’s own technical term for avidyā’s veiling power; the single closest collision in this curriculum to the baseline’s flagship Holy Spirit/ātman-Brahman risk, requiring the same severity of mandatory personhood/relational-not-epistemic note.
- Power in Weakness (12:9) → दुर्बलतायां सामर्थ्यम् — Critical. Must be explicitly and repeatedly contrasted with तपस् (tapas), the classical doctrine of self-generated ascetic power earned through voluntary disciplined suffering — the theological inverse of grace resting on acknowledged insufficiency.