Semantic Analysis
Semantic Analysis — 2 Peter (English → Spanish)
Methodology
This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage of 2 Peter in the original Koine Greek, chapter 1 through chapter 3, with the core passage (2 Peter 1:16-21) given exhaustive verse-by-verse treatment. Every other chapter receives a chapter-level study of its load-bearing theological terms using the same analytical fields.
For every term already established in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json), the exact recorded Spanish rendering is reused and marked “Baseline reuse.” New terms unique to 2 Peter’s vocabulary are analyzed fresh and assigned a risk tier following the same Critical/High/Medium/Low convention, with grounded cultural/doctrinal reasoning for every Critical or High assignment, per the hard rules governing this pipeline (Catholic sacramental/devotional framing, folk-Catholic piety, Espiritismo/Santería, New Age/esoteric “gnosis” movements, and Reformation-Trent fault lines already documented in the baseline).
Fields used per term: Original (Greek) | Transliteration | Literal meaning | Semantic range | English variants (used across English Bible translations) | Contextual theological meaning in 2 Peter | Destination-language (Spanish) rendering and risk.
CORE PASSAGE: 2 Peter 1:16-21 (Verse-by-Verse)
Greek text: NA28. This passage is Peter’s defense of apostolic eyewitness testimony (the Transfiguration) and the reliability of prophetic Scripture — the theological anchor of the whole curriculum (“Reliability and Inspiration of Scripture,” “The Certainty of Christ’s Return”).
Verse 16
οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλ᾽ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος.
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| σεσοφισμένοις μύθοις | sesophismenois mythois | ”cleverly devised myths/fables” | μῦθος: fable, legend, fictional tale invented by human cleverness (σοφίζω, to make wise/clever) | “cleverly devised myths,” “concocted fables,” “made-up tales” | Peter explicitly denies the gospel and the Transfiguration report are invented religious legend — contrasts with pagan mythological literature and any later gnostic mythologizing | fábulas ingeniosas / mitos artificiosamente elaborados — Medium. Spanish “mito” is understood as fictional legend, low collision risk, but must retain the force of “cleverly devised” (deliberate human fabrication), not accidental error. |
| ἐξακολουθήσαντες | exakolouthēsantes | ”having followed after, having pursued” | to follow closely, to accept as a guide (used pejoratively of following error, cf. 2:2,15) | “we followed,” “we did not follow” | Peter denies the apostolic testimony was arrived at by naively following invented stories | seguir — Low. Standard verb, no collision. |
| ἐγνωρίσαμεν | egnōrisamen | ”we made known” | γνωρίζω: to make known, disclose, reveal | ”we made known,” “we told you,” “we informed you” | Formal apostolic act of disclosure/proclamation, not private speculation | dimos a conocer — Low. |
| τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ | tou kyriou hēmōn Iēsou Christou | ”of our Lord Jesus Christ” | — | “our Lord Jesus Christ” | Reasserts Christ’s exclusive lordship as the ground of the testimony | de nuestro Señor Jesucristo — Baseline reuse (Critical): “Señor” = exclusive supreme lordship per Romans TM; never a devotional title emptied of authority. |
| δύναμιν | dynamin | ”power” | δύναμις: inherent power, capability, miraculous power | ”power,” “might” | Christ’s power displayed at the Transfiguration, anticipating the power of his return | poder — Baseline reuse (Medium), cf. “poder de Dios” (Romans TM); here specifically Christ’s own power, not a generic force. |
| παρουσίαν | parousian | ”coming, arrival, presence” | παρουσία: a ruler’s official visit/arrival; in NT eschatology, Christ’s future bodily return | ”coming,” “advent,” “arrival,” “presence” | The Transfiguration is presented as a preview/guarantee of Christ’s future Parousia — anchors “The Certainty of Christ’s Return” | venida — High. Must not be confused with liturgical “Adviento” (which in Catholic culture centers on the first coming/Christmas); this is exclusively the future, visible, bodily Second Coming. Risk: readers may default “venida” toward the nativity association unless taught explicitly. |
| ἐπόπται | epoptai | ”eyewitnesses” | ἐπόπτης: one who has personally observed, technical term for eyewitness/overseer of sacred rites in Greek usage | ”eyewitnesses,” “witnesses” | Peter grounds his authority in direct, personal, sensory observation — not secondhand legend | testigos oculares — Low-Medium. Standard, but must retain the force of first-person, sensory verification underlying the doctrine of apostolic eyewitness testimony. |
| μεγαλειότητος | megaleiotētos | ”majesty, greatness” | μεγαλειότης: magnificence, grandeur, sovereign majesty | ”majesty,” “grandeur,” “magnificence” | Christ’s divine majesty displayed visibly at the Transfiguration | majestad — Low. Standard theological term, no rival meaning in Spanish. |
Verse 17
λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῷ τοιαύτης ὑπὸ τῆς μεγαλοπρεποῦς δόξης, Ὁ υἱός μου ὁ ἀγαπητός μου οὗτός ἐστιν, εἰς ὃν ἐγὼ εὐδόκησα—
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| θεοῦ πατρός | theou patros | ”God the Father” | — | “God the Father” | The Father’s voice authenticates the Son | Dios Padre — Baseline reuse (Critical): “Padre” = personal, relational Father; “Dios” per baseline standard. |
| τιμὴν καὶ δόξαν | timēn kai doxan | ”honor and glory” | τιμή: honor, worth, esteem; δόξα: radiant glory/splendor | ”honor and glory” | The Father publicly bestows honor and glory on the Son at the Transfiguration | honra y gloria — Medium. “Gloria” is Baseline reuse; “honra” standard, low collision. |
| μεγαλοπρεποῦς δόξης | megaloprepous doxēs | ”majestic glory” | μεγαλοπρεπής: befitting greatness, magnificent | ”Majestic Glory” (as a divine title for the Father) | A reverent circumlocution for God himself, avoiding direct utterance of the divine Name — same rhetorical move behind Jewish reverence for YHWH | la Gloria majestuosa — Medium. Must be recognized as a title for God the Father, not a separate divine attribute personified; catechetical note needed to avoid it reading as an abstract force. |
| ὁ υἱός μου ὁ ἀγαπητός μου | ho huios mou ho agapētos mou | ”my Son, my beloved” | υἱός: son (here, unique divine Sonship, echoing Psalm 2:7 / Isaiah 42:1); ἀγαπητός: beloved, dearly loved | ”my beloved Son,” “my Son, whom I love” | The Father’s direct verbal declaration of Christ’s unique, eternal Sonship — the theological anchor for “Sonship of Christ” | mi Hijo amado — Baseline reuse (Critical): cf. “Hijo de Dios.” Must be read as Christ’s unique, eternal, co-equal Sonship, not the adoptive “hijos de Dios” sense Romans 8 applies to believers generally. |
| εὐδόκησα | eudokēsa | ”I was well pleased, I take delight in” | εὐδοκέω: to be well pleased, to approve with delight | ”I am well pleased,” “I delight in,” “in whom I take pleasure” | The Father’s approving pleasure in the Son, echoing the baptism narrative | en quien tengo complacencia — Low. Standard Reina-Valera-tradition phrasing; retain rather than a flatter “estoy contento con él.” |
Verse 18
καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν, σὺν αὐτῷ ὄντες ἐν τῷ ἁγίῳ ὄρει.
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| τὴν φωνὴν…ἐξ οὐρανοῦ | tēn phōnēn ex ouranou | ”the voice…from heaven” | φωνή: voice, sound; οὐρανός: heaven, sky | ”the voice from heaven” | Direct divine speech heard audibly by named eyewitnesses | la voz…del cielo — Low. Standard. |
| ἁγίῳ ὄρει | hagiō orei | ”holy mountain” | ἅγιος: set apart, sacred | ”holy mountain,” “sacred mountain” | The Mount of Transfiguration is retrospectively called “holy” because of the theophany that occurred there | monte santo — Medium. “Santo” is Baseline reuse; note the risk that popular piety may associate “monte santo” with a pilgrimage/shrine site (as with Marian apparition sites) rather than a place made holy solely by God’s self-revealing presence on a single, unrepeated occasion. |
Verse 19
καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν·
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| βεβαιότερον | bebaioteron | ”more sure, more firmly confirmed” | βέβαιος: firm, secure, guaranteed, legally valid | ”more sure,” “more fully confirmed,” “even more reliable” | The eyewitness experience of the Transfiguration confirms (does not surpass or supersede) the reliability of OT prophetic Scripture — the two testimonies stand together | más firme / confirmada — High. Must not be read as prophecy being previously unreliable and only now validated by apostolic experience; the point is mutual confirmation of two divinely grounded witnesses. Central to “The Reliability and Inspiration of Scripture.” |
| τὸν προφητικὸν λόγον | ton prophētikon logon | ”the prophetic word” | προφητικός: pertaining to a prophet/prophecy; λόγος: word, message | ”the prophetic word,” “the message of the prophets,” “the word of prophecy” | The OT prophetic Scriptures, understood as a unified, reliable divine testimony to Christ | la palabra profética — Medium. Built from Baseline reuse term “profecía” (Low term-risk in Romans, but doctrinally central here — 2 Peter’s core passage is the classic biblical text on the nature of prophetic inspiration). |
| λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ | lychnō phainonti en auchmērō topō | ”a lamp shining in a dark/murky place” | λύχνος: a small oil lamp; αὐχμηρός: dry, murky, dismal, dark | ”a lamp shining in a dark place,” “a light in a dark place” | Scripture is the reliable guiding light amid the present age’s moral and spiritual darkness, until Christ’s return | una lámpara que brilla en un lugar oscuro — Low. Standard metaphor. |
| ἡμέρα διαυγάσῃ | hēmera diaugasē | ”the day dawns/breaks through” | διαυγάζω: to shine through, to dawn | ”the day dawns,” “until the day breaks” | Anticipation of the full light of Christ’s return dispelling present darkness | hasta que amanezca el día — Low. |
| φωσφόρος ἀνατείλῃ | phōsphoros anateilē | ”the morning star/light-bearer rises” | φωσφόρος: light-bearing (star); ἀνατέλλω: to rise, to dawn | ”the morning star rises,” “the day star arises” | A messianic image (cf. Numbers 24:17; Rev 22:16) of Christ’s dawning presence in believers’ hearts as they await his return | la estrella de la mañana se levante — High. GROUNDED RISK: the Latin Vulgate translates this same Greek word φωσφόρος (“light-bearer”) in Isaiah 14:12 as lucifer, the source of the later Western tradition identifying “Lucifer” with Satan. Any Spanish rendering using “lucero” alone, or any construction evoking “Lucifer,” risks a jarring and doctrinally backwards association (a term for Satan applied to Christ). Must render fully as “la estrella de la mañana” and never abbreviate to a bare “lucero” without the clarifying phrase. |
| ταῖς καρδίαις | tais kardiais | ”the hearts” | καρδία: heart, seat of will/understanding/affection | ”hearts” | Inward transformation and hope produced by attentiveness to Scripture | corazones — Low. |
Verse 20
τοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται·
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| γινώσκοντες | ginōskontes | ”knowing” | γινώσκω: to know, understand, recognize | ”knowing this,” “understanding this” | Introduces a foundational epistemological principle about Scripture’s origin | sabiendo esto / entendiendo esto — Low. |
| προφητεία γραφῆς | prophēteia graphēs | ”prophecy of Scripture” | γραφή: writing, and specifically the sacred/canonical writings | ”prophecy of Scripture,” “scripture’s prophecy” | Ties prophetic utterance directly to its written, canonical form — foundational to “Reliability and Inspiration of Scripture” | profecía de la Escritura — profecía = Baseline reuse (Low term-risk); γραφή = Escritura, High (new term for this curriculum). Must be distinguished from the wider Catholic framework in which Sacred Tradition and Magisterial teaching stand alongside Scripture as co-authoritative; this doctrine treats Scripture’s own divine origin on its own terms, consistent with the baseline’s “inspiration_of_scripture” doctrine note. |
| ἰδίας ἐπιλύσεως | idias epilyseōs | ”of one’s own interpretation/release” | ἐπίλυσις: a loosing, releasing, solving, interpreting (a hapax legomenon in the NT); ἴδιος: one’s own, private | ”private interpretation,” “one’s own interpretation,” “one’s own origination” | Denies that prophecy originated from the prophet’s own private insight or initiative — the debated crux of the verse | interpretación propia / origen propio — CRITICAL. GROUNDED RISK: this verse is a documented historical fault line between Catholic and Protestant apologetics. Catholic tradition has long cited this verse to argue that Scripture requires the Magisterium’s authoritative interpretation rather than “private [Protestant] interpretation” of the believer; the grammatical-historical reading (supported by v.21’s “ἠνέχθη,” “was borne along”) is that Peter is describing prophecy’s divine origin, not forbidding personal Bible reading. The Spanish rendering and any accompanying teaching note must make clear this verse addresses where prophecy came from (the Spirit, not human invention), not who may read or apply Scripture, to avoid importing the interpretive-authority debate into a verse that is not making that claim. |
Verse 21
οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ, ἀλλὰ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι.
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| θελήματι ἀνθρώπου | thelēmati anthrōpou | ”by the will of man” | θέλημα: will, desire, intention | ”by human will,” “by the will of man” | Denies human initiative as the source of prophetic Scripture | por voluntad humana — Low. |
| ἠνέχθη | ēnechthē | ”was brought, came” | φέρω (aorist passive): to bring, carry, bear | ”came,” “was produced,” “was brought forth” | Prophecy’s origin is passive — it came to the prophets, not from them | vino / fue traída — Medium. Must preserve passive-voice sense of divine origination, not human production. |
| πνεύματος ἁγίου | pneumatos hagiou | ”of the Holy Spirit” | — | “the Holy Spirit” | The Holy Spirit is the direct, personal, divine agent of inspiration | Espíritu Santo — Baseline reuse (Critical): personal third Person of the Trinity, explicitly distinguished from an impersonal force or ancestral/guide spirit (relevant in Espiritismo/Santería-influenced regions). |
| φερόμενοι | pheromenoi | ”being carried/borne along” | φέρω (present passive participle): to carry, bear along (nautical image — a ship driven by the wind) | “carried along,” “moved,” “borne along” | The defining image of inspiration: the Spirit actively drives the human authors, who remain personally engaged (they “spoke”) yet are not the ultimate source | impulsados / llevados — High. This is the technical term for the doctrine of inspiration itself. Must not be flattened to a vague “inspirados” that could suggest mere human creative inspiration (as in “inspired art”) rather than the Spirit’s active, sovereign superintendence of the human authors’ speech. |
| ἐλάλησαν…ἄνθρωποι | elalēsan anthrōpoi | ”men spoke” | λαλέω: to speak, utter | ”men spoke,” “human beings spoke” | Affirms genuine human agency and speech within divine inspiration — the classic “dual authorship” of Scripture | hombres hablaron — Low. |
| ἀπὸ θεοῦ | apo theou | ”from God” | — | “from God,” “from him” | Final ground of prophecy’s authority: God himself is its ultimate source | de parte de Dios — Low. Baseline reuse of “Dios.” |
CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1 (1:1-15) — Salutation, Election, and the Call to Virtue
(Verses 16-21 are the core passage, treated above.)
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| δοῦλος | doulos | ”slave, servant” | a bondservant, one wholly owned by a master | ”servant,” “slave,” “bondservant” | Peter’s self-description of total ownership by Christ, a mark of humility and authority | siervo — Low. Standard Bible-translation convention (RV1960 “siervo”); “esclavo” would be lexically literal but breaks with established translation tradition. |
| ἀπόστολος | apostolos | ”one sent” | delegated authority to found/oversee the church | ”apostle” | Peter’s formal apostolic office and authority behind the letter | apóstol — Baseline reuse (Low). |
| ἰσότιμον πίστιν | isotimon pistin | ”faith of equal standing/value” | ἰσότιμος: of equal honor/value | ”faith of the same standing,” “equally precious faith” | All believers, Jew or Gentile, receive faith of identical worth — no second-tier believers | fe de igual valor — Medium. “Fe” = Baseline reuse (High). |
| δικαιοσύνη | dikaiosynē | ”righteousness” | right standing/character | ”righteousness" | "The righteousness of our God and Savior” — the basis on which faith is granted | justicia — Baseline reuse (Critical). |
| θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ | theou hēmōn kai sōtēros Iēsou Christou | ”of our God and Savior Jesus Christ” | σωτήρ: deliverer, rescuer, savior | ”our God and Savior,” “God and our Savior” | A single-article Greek construction (θεοῦ…καὶ σωτῆρος) grammatically identifying Jesus Christ as “our God and Savior” — one of the NT’s clearest direct assertions of Christ’s deity | nuestro Dios y Salvador Jesucristo — CRITICAL. GROUNDED RISK: the Spanish rendering must preserve the single-referent construction (“de nuestro Dios y Salvador Jesucristo,” not “de nuestro Dios y de nuestro Salvador Jesucristo,” which would wrongly suggest two separate persons/objects). This is a direct deity-of-Christ text (paired with the “Sonship of Christ” doctrine at 1:17) and must not be softened into ambiguity. “Salvador” itself is uncontroversial across Spanish Christian traditions, but the grammatical claim it carries here is doctrinally load-bearing. |
| χάρις καὶ εἰρήνη | charis kai eirēnē | ”grace and peace” | — | “grace and peace” | Standard apostolic greeting formula | gracia y paz — Baseline reuse (High/Medium). |
| ἐπίγνωσις | epignōsis | ”full/exact knowledge” | intensified form of γνῶσις; personal, experiential, relational knowledge | ”knowledge,” “full knowledge,” “true knowledge” | The saving, relational knowledge of God/Christ that grace and peace are multiplied “in,” repeated at 1:2,3,8; 2:20; distinct from mere γνῶσις (intellectual knowledge, 1:5) | conocimiento pleno — High. GROUNDED RISK: Spanish lacks two separate common words for γνῶσις vs. ἐπίγνωσις; both risk collapsing into a flat “conocimiento.” Additionally, in several Latin American countries various esoteric/New Age and neo-Gnostic movements (drawing on “gnosis,” “conocimiento superior,” “conocimiento iniciático”) use similar vocabulary to describe a secret, self-attained spiritual knowledge, which is the opposite of 2 Peter’s relational, revealed, grace-given knowledge of Christ. Must be qualified (“conocimiento pleno de nuestro Señor”) to avoid this drift. |
| θεία δύναμις | theia dynamis | ”divine power” | — | “divine power,” “his divine power” | God’s power supplying “everything needed for life and godliness” (1:3) | poder divino — Medium. Builds on Baseline reuse term “poder de Dios.” |
| εὐσέβεια | eusebeia | ”godliness” | reverent, pious conduct flowing from a right relationship with God | ”godliness,” “piety,” “devotion” | The God-oriented character produced by grace, listed both as a gift (1:3) and a virtue to cultivate (1:6-7); antonym ἀσέβεια, “ungodliness” (2:5,6; 3:7) | piedad — High. GROUNDED RISK: in everyday Spanish, “piedad” primarily means pity/mercy (“tener piedad de alguien”), and in Catholic popular usage “piedad popular” denotes external devotional practices (novenas, processions, Marian devotions) rather than the inward, Spirit-produced godly character 2 Peter describes. Must be taught explicitly as reverent character flowing from relationship with God, not devotional performance or mere compassion. |
| ἀρετή | aretē | ”virtue, moral excellence” | Greco-Roman term for moral excellence/courage | ”virtue,” “excellence,” “moral excellence” | Used of both God’s own excellence (1:3) and a virtue believers must “add” to their faith (1:5) — one of the doctrines this curriculum names explicitly (“Growing in Christian Virtue”) | virtud — Medium-High. Standard Spanish word, low lexical collision, but doctrinal risk that “virtud” is heard as autonomous self-improvement (a classical philosophical ideal) detached from the “divine power” (1:3) that supplies it — must be taught as Spirit-empowered growth, not self-effort or works-merit (echoing the baseline’s grace/merit caution). |
| ἐπαγγέλματα / ἐπαγγελία | epaggelmata / epaggelia | ”promises” | a pledge, guarantee | ”promises,” “precious and magnificent promises” | God’s own promises (1:4) are the means by which believers become partakers of the divine nature; also the disputed “promise of his coming” in 3:4,9 | promesas — Medium. New term for this curriculum; standard word, but doctrinal weight (tied to covenant faithfulness) should be taught with Old Testament covenant background, similar to the baseline’s “covenant” note. |
| θείας κοινωνοὶ φύσεως | theias koinōnoi physeōs | ”partakers/sharers of the divine nature” | κοινωνός: partner, sharer, participant; φύσις: nature, essential character | ”partakers of the divine nature,” “share in God’s own nature,” “participate in the divine nature” | The theological anchor of the curriculum’s “Divine Nature and Escaping Corruption” doctrine: believers come to share, by grace, in God’s moral and immortal character through union with Christ | partícipes de la naturaleza divina — CRITICAL. GROUNDED RISK: must be carefully distinguished from (a) pantheistic or New Age teaching common in Latin American esoteric circles that “todos somos divinos” (everyone is inherently divine); (b) Mormon exaltation theology (becoming gods); and (c) any reading that erases the Creator-creature distinction. The correct sense is relational/moral participation in God’s holiness and incorruptibility through union with Christ — not ontological merger with God’s essence. Requires an explicit teaching note at every occurrence, comparable in weight to the baseline’s “saints” and “intercession” entries. |
| φθορά | phthora | ”corruption, decay” | moral and physical decay/ruin | ”corruption,” “decay,” “destruction” | The corruption “in the world through lust” that believers escape by participating in the divine nature (1:4); recurs in 2:12,19 of the false teachers’ own moral ruin | corrupción — Medium. Standard, but must retain both moral (sin’s corrupting effect) and ultimate (destructive/perishing) senses, not narrow to mere physical decay. |
| ἐπιθυμία | epithymia | ”desire, lust” | can be neutral (“desire”) or, as here, morally negative craving | ”lust,” “corrupt desire,” “evil desire” | The sinful cravings that produce the world’s corruption (1:4) and drive the false teachers (2:10,18; 3:3) | deseos (classic RV: “concupiscencia”) — Medium. Either rendering is acceptable; “deseos corruptos” is clearer for the target reading level than the more archaic “concupiscencia.” |
| σπουδή | spoudē | ”diligence, earnestness” | zeal, eagerness, effort | ”diligence,” “effort,” “make every effort” | The eager effort called for in growing the virtue list (1:5) | diligencia — Low. |
| ἐπιχορηγέω | epichorēgeō | ”to supply, add, provide abundantly” | originally, to fund a chorus/festival at one’s own expense — generous provision | ”add,” “supply,” “make every effort to add” | The believer’s active response of “supplying” virtue upon virtue, itself enabled by grace | añadir / suministrar — Low. |
| πίστις…ἀρετήν…γνῶσιν…ἐγκράτειαν…ὑπομονήν…εὐσέβειαν…φιλαδελφίαν…ἀγάπην | (the virtue chain, 1:5-7) | — | — | “faith…virtue…knowledge…self-control…perseverance…godliness…brotherly kindness…love” | The sequential growth chain anchoring “Growing in Christian Virtue” | See individual entries below. |
| γνῶσις | gnōsis | ”knowledge” | intellectual knowledge/understanding, here of Christian truth | ”knowledge” | Practical, applied knowledge added to faith, distinct from the deeper ἐπίγνωσις | conocimiento — Medium. Distinguish from ἐπίγνωσις above with a qualifying gloss where both occur in the same passage. |
| ἐγκράτεια | egkrateia | ”self-control” | mastery over one’s own desires and impulses | ”self-control,” “self-discipline,” “temperance” | A Spirit-enabled discipline of the appetites, contrasted with the false teachers’ unrestrained ἀσέλγεια (2:2) | dominio propio — Medium. Standard. |
| ὑπομονή | hypomonē | ”steadfastness, endurance, perseverance” | patient endurance under pressure or trial | ”perseverance,” “endurance,” “steadfastness,” “patience” | Endurance in trial as part of virtuous growth — to be distinguished from μακροθυμία (God’s forbearing patience, ch. 3) | perseverancia — Medium. Deliberately rendered distinctly from μακροθυμία (“paciencia,” see ch. 3) to preserve the difference between human endurance under trial and God’s patient forbearance of sinners. |
| φιλαδελφία | philadelphia | ”brotherly love/affection” | love characteristic of siblings within the family of faith | ”brotherly kindness,” “brotherly affection,” “mutual affection” | Affectionate care among believers as fellow family members | afecto fraternal — Low. |
| ἀγάπη | agapē | ”love” | self-giving, covenantal love, the crown of the virtue list | ”love” | The culminating virtue, God’s own kind of love expressed toward others | amor — Medium. New term for this curriculum (absent from the baseline Romans package). Standard word, but must be taught as the self-giving, covenantal ἀγάπη of Scripture, not the romantic/sentimental connotation “amor” commonly carries in popular Spanish usage (song lyrics, telenovelas), nor reduced merely to φιλαδελφία (fellow-feeling among believers) which precedes it in the list. |
| κλῆσιν καὶ ἐκλογήν | klēsin kai eklogēn | ”calling and election” | — | “calling and election" | "Confirm your calling and election” (1:10) — assurance grounded in God’s sovereign summons and choice | llamado y elección — Baseline reuse (High). |
| αἰώνιον βασιλείαν | aiōnion basileian | ”eternal kingdom” | — | “eternal kingdom” | The kingdom of “our Lord and Savior Jesus Christ” believers will be richly welcomed into (1:11) | reino eterno — Medium. Builds on Baseline reuse term “reino de Dios.” |
| σκήνωμα | skēnōma | ”tent, tabernacle, dwelling” | a temporary dwelling; used metaphorically of the mortal body | ”tent,” “body,” “earthly dwelling” | Peter’s body as a temporary tent he will soon “put off” (1:13-14) | tienda / morada terrenal — Low. Standard NT body-metaphor. |
| ἔξοδος | exodos | ”departure, exodus” | a going-out; deliberately echoes the Exodus narrative | ”departure,” “exodus,” “death” | Peter’s coming death, framed with covenantal Exodus imagery | partida — Low-Medium. A brief note connecting to the Exodus motif deepens but is not required for basic comprehension. |
Chapter 1:16-21 — Core Passage
See the verse-by-verse treatment above.
Chapter 2 (2:1-22) — False Teachers and Their Judgment
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| ψευδοδιδάσκαλοι | pseudodidaskaloi | ”false teachers” | compound of ψευδής (false) + διδάσκαλος (teacher) | “false teachers” | The chapter’s central subject; teachers who secretly introduce destructive heresies | falsos maestros — Medium. Straightforward compound; the doctrinal weight (discernment, not heresy-hunting for its own sake) should be taught explicitly. |
| αἱρέσεις ἀπωλείας | haireseis apōleias | ”destructive heresies/sects” | αἵρεσις: a chosen opinion, faction, sect (originally neutral, “school of thought”); ἀπώλεια: destruction, ruin, perdition | ”destructive heresies,” “heresies that bring destruction” | False teaching that leads its followers to ruin | herejías destructivas — Medium. “Hereje/herejía” carries strong historical resonance in Spanish-speaking cultures (Spanish Inquisition memory); this is not a mistranslation risk but a connotative intensity worth noting in teaching material. |
| δεσπότην | despotēn | ”master, sovereign owner” | δεσπότης: absolute owner/master (distinct root from κύριος) | “Master,” “Sovereign Lord,” “Lord” | The false teachers deny the very Master who “bought” them — a term for absolute ownership, distinct from (though overlapping) κύριος | Soberano Señor — Medium. Rendered distinctly from the baseline’s “Señor” (κύριος) to preserve the different Greek root while retaining the sovereignty sense; avoid collapsing the two Greek words into an identical Spanish phrase without a distinguishing note. |
| ἀγοράσαντα | agorasanta | ”having bought/purchased” | ἀγοράζω: to buy in the marketplace; NT redemption imagery | ”bought,” “purchased” | Redemption language applied even to those who ultimately reject the Master who redeemed them | que los compró — Low. |
| ἀσέλγεια | aselgeia | ”sensuality, debauchery” | unrestrained, shameless indulgence | ”sensuality,” “debauchery,” “licentiousness” | The immoral lifestyle many will follow because of the false teachers (2:2) | sensualidad / libertinaje — Medium. |
| ὁδὸς τῆς ἀληθείας | hodos tēs alētheias | ”the way of truth” | ἀλήθεια: truth, reality (as opposed to falsehood/appearance) | “the way of truth” | The true Christian path, which the false teachers cause outsiders to blaspheme (2:2) | el camino de la verdad — Low. |
| πλεονεξία | pleonexia | ”greed, covetousness” | insatiable desire for more, especially material gain | ”greed,” “covetousness” | The false teachers’ underlying financial motive (2:3,14) | codicia — Low-Medium. |
| κρίμα / κρίσις | krima / krisis | ”judgment, verdict” | a legal decision, sentence | ”judgment,” “condemnation,” “sentence” | Divine judgment against the false teachers is already certain and active (“has not been idle,” 2:3), and the specific “day of judgment” (2:9) | juicio — Medium. Central to the curriculum’s “False Teachers and Their Judgment” doctrine; must retain the forensic, certain, already-decreed sense, not a vague future possibility. |
| ἀπώλεια | apōleia | ”destruction, ruin, perdition" | "destruction,” “perdition,” “ruin” | The certain fate awaiting false teachers (2:1,3; 3:16) | perdición — Medium. Standard theological term across Spanish Bible traditions; must not be softened to mere “loss” or “failure.” | |
| ἀγγέλων ἁμαρτησάντων | aggelōn hamartēsantōn | ”angels who sinned” | ἁμαρτάνω: to sin, to miss the mark | ”the angels who sinned” | The fall of certain angels, cited as precedent for certain judgment | ángeles que pecaron — Low. “Pecar/pecado” = Baseline reuse (Medium). |
| ταρταρώσας / σειραῖς ζόφου | tartarōsas / seirais zophou | ”having cast into Tartarus / with chains of darkness” | Τάρταρος: in Greek mythology, the deepest abyss of imprisonment for divine rebels — a term borrowed, not native to Hebrew cosmology; ζόφος: gloom, thick darkness | ”cast into hell,” “cast into Tartarus,” “chains of darkness” | The present confinement of fallen angels awaiting final judgment — distinct from the final “lake of fire” (Rev 20:10) | arrojó al infierno (Tártaro) con cadenas de oscuridad — High. GROUNDED RISK: most Spanish Bibles (following the Vulgate/RV tradition) render this unique term as “infierno,” which in Catholic and popular usage overwhelmingly denotes the final, eternal place of punishment (Gehenna/lake of fire). This risks blurring the distinction between the fallen angels’ present, temporary holding place (2 Peter’s Tartarus) and the final eschatological judgment referenced elsewhere. A clarifying teaching note is required wherever this term occurs. |
| κατακλυσμός | kataklysmos | ”flood, deluge” | the Noahic Flood specifically | ”flood,” “deluge” | Noah’s flood as a further precedent for certain, historical divine judgment (2:5; 3:6) | diluvio — Low. |
| ἀσεβής / ἀσέβεια | asebēs / asebeia | ”ungodly / ungodliness” | antonym of εὐσέβεια | ”ungodly,” “ungodliness,” “impious” | The “world of the ungodly” judged in the Flood (2:5); the “ungodly men” of the final judgment (3:7) | impío / impiedad — Medium. Antonym pairing with “piedad” above; shares the same collision risk (mercy/devotion connotations) in reverse. |
| Σόδομα καὶ Γόμορρα | Sodoma kai Gomorra | proper names | — | “Sodom and Gomorrah” | Further historical precedent for certain judgment (2:6) | Sodoma y Gomorra — Low. Standard proper names. |
| δίκαιον Λώτ | dikaion Lōt | ”righteous Lot” | δίκαιος: righteous, just | ”righteous Lot” | Contrasting example: God rescues the righteous even while judging the wicked | el justo Lot — Low. “Justo” builds on Baseline reuse root “justicia.” |
| ῥύεσθαι | rhyesthai | ”to rescue, deliver” | ῥύομαι: to snatch from danger | ”to rescue,” “to deliver” | God’s rescue of the godly, paired with judgment of the ungodly (2:9) | rescatar / librar — Low. |
| κολαζόμενοι | kolazomenoi | ”being punished, kept for punishment” | κολάζω: to discipline/punish | ”reserved for punishment,” “being punished” | The present, ongoing state of the unrighteous awaiting the day of judgment | reservados para castigo — Medium. |
| κυριότης | kyriotēs | ”lordship, dominion, authority” | an abstract noun from κύριος, but denoting a class of authority/dignity (often angelic/celestial powers) rather than “Lord” as a title | ”authority,” “dominion,” “glorious ones” | The false teachers arrogantly “despise authority” and “blaspheme glorious ones” (2:10) | autoridad — Medium. Deliberately not rendered as “señorío” to avoid conflating this abstract term for a class of authorities with the baseline’s “Señor” (κύριος) title for Christ’s own unique Lordship. |
| μιασμός | miasmos | ”defilement, pollution” | ritual/moral defilement | ”defilement,” “corruption,” “pollution” | The moral filth produced by the false teachers’ lust (2:10,20) | contaminación — Medium. |
| δόξας βλασφημοῦντες | doxas blasphēmountes | ”blaspheming glories/dignitaries” | δόξα here of exalted (angelic) beings; βλασφημέω: to slander, revile, speak evil of the sacred | ”blaspheming glorious beings,” “slandering celestial beings” | Reckless irreverence toward spiritual authorities that even angels do not display | blasfemando de las potestades gloriosas — Medium. |
| μισθὸν ἀδικίας | misthon adikias | ”wages of unrighteousness/wrongdoing” | ἀδικία: injustice, unrighteousness, wrongdoing — antonym of δικαιοσύνη | ”wages of unrighteousness,” “reward for wrongdoing” | The material profit the false teachers seek from wrongdoing, following Balaam’s example (2:13-15) | paga de la injusticia — Low-Medium. Antonym of Baseline reuse “justicia.” |
| σπίλοι καὶ μῶμοι | spiloi kai mōmoi | ”spots and blemishes” | sacrificial-purity imagery, marks of defect | ”spots and blemishes,” “blots and blemishes” | Vivid image of the false teachers’ corrupting presence at communal meals (2:13) | manchas y máculas — Low. |
| Βαλαάμ | Balaam | proper name | — | “Balaam” | The classic OT paradigm of a prophet-for-hire whose greed corrupted his ministry | Balaam — Low. Standard proper name; requires OT background note (Numbers 22-24). |
| πηγαὶ ἄνυδροι | pēgai anydroi | ”waterless springs” | — | “waterless springs,” “springs without water” | Image of the false teachers’ empty promise of spiritual refreshment (2:17) | fuentes sin agua — Low. |
| ὑπέρογκα κενότητος | hyperogka kenotētos | ”great swelling words of emptiness” | ὑπέρογκος: bombastic, puffed-up; κενότης: emptiness, vanity | ”empty, boastful words,” “great swelling words of vanity” | The false teachers’ impressive-sounding but content-less rhetoric (2:18) | palabras infladas y vacías — Low. |
| ἐλευθερία | eleutheria | ”freedom, liberty” | release from bondage/constraint | ”freedom,” “liberty” | The false teachers promise liberty while themselves enslaved to corruption (2:19) — an ironic reversal | libertad — Medium. Must be distinguished from genuine Christian freedom (freedom from sin’s dominion, elsewhere in Pauline theology) versus the false teachers’ promised freedom to sin, which is in fact slavery; teach the contrast explicitly, similar in shape to the baseline’s grace-versus-license caution. |
| ἐπίγνωσις (τοῦ κυρίου καὶ σωτῆρος) | epignōsis (tou kyriou kai sōtēros) | “full knowledge (of the Lord and Savior)“ | see ch.1 entry | ”the knowledge of the Lord and Savior,” “the full knowledge of our Lord and Savior” | Those who fall away after once knowing Christ truly (2:20) — the same relational knowledge as in ch.1 | conocimiento pleno — High, consistent with ch.1 rendering above. |
| ἁγίας ἐντολῆς | hagias entolēs | ”holy commandment” | ἐντολή: a commandment, precept | ”holy commandment,” “sacred command” | The apostolic teaching/moral instruction handed down to believers (2:21) | santo mandamiento — Low-Medium. “Santo” = Baseline reuse. |
| παροιμία | paroimia | ”proverb, maxim” | a traditional saying | ”proverb,” “saying” | Introduces the dog/vomit and pig/mud proverbs illustrating apostasy (2:22) | proverbio — Low. |
Chapter 3 (3:1-18) — The Day of the Lord, Divine Patience, and Final Renewal
| Original | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| μνήμην…ἐν ὑπομνήσει | mnēmēn…en hypomnēsei | ”remembrance…by way of reminder” | — | “reminder,” “remembrance” | Peter’s stated purpose: stirring sincere memory of prophetic and apostolic teaching (3:1-2) | recuerdo / memoria — Low. |
| ἁγίων προφητῶν | hagiōn prophētōn | ”holy prophets” | — | “holy prophets” | Grounds the letter’s authority in the OT prophetic tradition | santos profetas — Low-Medium. Both terms Baseline reuse. |
| ἐμπαῖκται | empaiktai | ”mockers, scoffers” | ἐμπαίκτης: one who mocks or ridicules | ”scoffers,” “mockers” | The end-times scoffers who deny the certainty of Christ’s return (3:3) — direct link to “False Teachers” and “Certainty of Christ’s Return” | burladores / escarnecedores — Medium. |
| ποῦ ἐστιν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ | pou estin hē epaggelia tēs parousias autou | ”where is the promise of his coming?“ | see ἐπαγγελία and παρουσία above | ”Where is the promise of his coming?” | The scoffers’ core objection: the delay of Christ’s return disproves the promise — directly answered in the rest of the chapter | ¿Dónde está la promesa de su venida? — High. “Venida” = same rendering and risk profile as 1:16 above; consistency required across the curriculum per theological-consistency conventions. |
| κτίσις | ktisis | ”creation” | the created order | ”creation” | The scoffers’ false uniformitarian claim that “all things continue as they were from the beginning of creation” (3:4) | creación — Low. |
| θησαυρίζεται…πυρί | thēsaurizetai…pyri | ”is being stored up…for fire” | θησαυρίζω: to store up, treasure up | ”reserved for fire,” “being kept for fire” | The present heavens and earth are reserved for a future judgment by fire, paralleling the past judgment by water (3:6-7) | reservados para el fuego — Medium. |
| μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη | mia hēmera para kyriō hōs chilia etē | ”one day with the Lord is as a thousand years” | — | “one day is like a thousand years,” “a thousand years are like a day” | God’s relationship to time transcends human perception — foundational to “Patience of God’s Timing” | un día es como mil años — Medium. Must not be read as a literal numeric formula (a common error in date-setting speculation) but as a statement about God’s transcendence of human time-perception in the service of his patient purpose. |
| βραδύνει | bradynei | ”is slow, delays” | βραδύνω: to be slow, to delay | ”is slow,” “delays” | Denial that God’s timing constitutes actual delay or unfaithfulness (3:9) | se tarda / es lento — Medium. Must be immediately paired with the following term (μακροθυμεῖ) so the negation (“the Lord is not slow…but is patient”) is not lost. |
| μακροθυμεῖ / μακροθυμία | makrothymei / makrothymia | ”is patient, longsuffering / patience” | forbearance, restraint from deserved judgment out of mercy | ”is patient,” “longsuffering,” “patience” | The theological heart of “Patience of God’s Timing”: God withholds judgment purposefully, not from weakness or unfaithfulness | paciencia — High. GROUNDED RISK: deliberately rendered distinctly from ὑπομονή (“perseverancia,” ch.1 — human endurance under trial). In popular and even some Christian vernacular, “Dios se tarda” (“God is slow/late”) carries a faintly negative or fatalistic connotation of divine unreliability or arbitrary silence — the opposite of Peter’s point that God’s patience is purposeful mercy giving opportunity for repentance. Also relevant to end-times speculation subcultures where perceived “delay” fuels date-setting; the term must be taught as purposeful forbearance, not inaction. |
| μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι | mē boulomenos tinas apolesthai alla pantas eis metanoian chōrēsai | ”not wishing any to perish but all to come to repentance” | βούλομαι: to wish, desire; μετάνοια: a change of mind, repentance | ”not wanting anyone to perish, but all to come to repentance” | God’s patient delay is explicitly for the purpose of repentance and salvation — a key statement of God’s saving intent | no queriendo que ninguno perezca, sino que todos procedan al arrepentimiento — High (compound; see μετάνοια below for the primary risk). |
| μετάνοια | metanoia | ”repentance” | a change of mind/heart leading to a change of direction/life | ”repentance,” “turning,” “change of heart” | The intended fruit of God’s patience — inward turning toward God, not a ritual act | arrepentimiento — High. GROUNDED RISK: not present in the baseline Romans package, and doctrinally sensitive for the same reason the baseline flags “justificación” and “salvación.” Catholic sacramental theology frames repentance largely through the sacrament of penance/confession (contrition, confession, satisfaction/works of penance), while this curriculum’s usage requires the sense of an inward, Spirit-produced change of heart and direction that precedes and is distinct from any ritual act. Must be taught explicitly as heart-transformation, not equated with “hacer penitencia” or “ir a confesarse.” |
| ἡμέρα κυρίου | hēmera kyriou | ”the day of the Lord” | a fixed OT prophetic expression for God’s decisive day of judgment/intervention | ”the day of the Lord” | The certain, sudden future day of cosmic judgment and renewal — the central term of “The Day of the Lord and Final Judgment” | el día del Señor — CRITICAL. GROUNDED RISK: in Spanish-speaking Christian culture (both Catholic and much Protestant usage), “el día del Señor” is also the standard idiom for Sunday, the weekly day of worship (from Revelation 1:10’s “the Lord’s day,” historically applied to Sunday observance). Using the identical phrase for 2 Peter 3’s cosmic, once-for-all day of judgment risks a serious category confusion — collapsing a routine weekly observance with the final, unrepeatable eschatological event. Every occurrence requires either a disambiguating modifier (“el día final del Señor,” “el día del juicio de Dios”) or an explicit teaching note distinguishing it from “domingo, el día del Señor.” |
| ὡς κλέπτης | hōs kleptēs | ”as a thief” | — | “like a thief,” “as a thief” | The Day’s sudden, unexpected arrival (3:10) | como un ladrón — Low. Standard NT eschatological simile (cf. Matt 24:43; 1 Thess 5:2). |
| οὐρανοὶ…παρελεύσονται / στοιχεῖα…λυθήσεται | ouranoi…pareleusontai / stoicheia…lythēsetai | ”the heavens will pass away / the elements will be dissolved” | στοιχεῖον: basic component, elemental substance | ”the heavens will pass away,” “the elements will be dissolved/burned up” | The dramatic cosmic dissolution accompanying the Day of the Lord | los cielos pasarán / los elementos serán deshechos — Medium. |
| καινοὺς οὐρανοὺς καὶ γῆν καινήν | kainous ouranous kai gēn kainēn | ”new heavens and a new earth” | καινός: new (in kind/quality, not merely recent) | “new heavens and a new earth” | The promised future dwelling place “in which righteousness dwells” (3:13) — final renewal, not annihilation of the physical order | cielos nuevos y tierra nueva — Medium. Must be taught consistently with a bodily-resurrection framework (echoing the baseline’s resurrection doctrine) rather than a purely spiritual or non-physical renewal. |
| ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις | hagiais anastrophais kai eusebeiais | ”holy conduct and godliness” | ἀναστροφή: conduct, way of life, behavior | ”holy conduct and godliness,” “holy and godly lives” | The ethical outworking expected in light of the coming Day (3:11) | conducta santa y piadosa — Medium. “Piadosa” carries the same collision risk noted for εὐσέβεια/piedad above. |
| ἄσπιλοι καὶ ἀμώμητοι | aspiloi kai amōmētoi | ”without spot and blameless” | — | “spotless and blameless,” “without blemish” | The purity believers are urged to pursue while awaiting the Day (3:14) | sin mancha y sin mancilla / irreprochables — Low. |
| στηριγμοῦ | stērigmou | ”firmness, stability” | στηριγμός: steadfastness | ”stability,” “firm footing,” “steadfastness” | The stability believers must maintain against the error of lawless people (3:17) | firmeza — Low. |
| πλάνη | planē | ”error, deception, wandering” | a straying from the truth | ”error,” “deception” | The corrupting influence of the “lawless” that could cause believers to fall (3:17) | error / engaño — Low-Medium. |
| δυσνόητά τινα…στρεβλοῦσιν…γραφάς | dysnoēta tina…strebloūsin…graphas | ”some things hard to understand…they twist…the Scriptures” | δυσνόητος: hard to understand; στρεβλόω: to twist, distort (literally, to wrench on a rack) | “hard to understand…they distort…the Scriptures” | Warns that Paul’s writings (already being received as “Scripture,” 3:16) can be willfully misinterpreted, to the twisters’ own destruction — a companion statement to 1:20-21 on Scripture’s reliability | difíciles de entender…tuercen…las Escrituras — High. “Escrituras” = same rendering and risk profile established at 1:20 above; note the significant early testimony this verse provides to Paul’s letters already being regarded as authoritative Scripture alongside the OT prophets. |
| αὐξάνετε ἐν χάριτι καὶ γνώσει | auxanete en chariti kai gnōsei | ”grow in grace and knowledge” | αὐξάνω: to grow, increase | ”grow in grace and knowledge” | The letter’s closing exhortation, tying together “Growing in Christian Virtue” with the grace and knowledge themes of ch.1 | creced en la gracia y el conocimiento — Medium. “Gracia” = Baseline reuse (Critical); “conocimiento” as in γνῶσις above. |
Summary of Full-Book Coverage
| Chapter | New load-bearing terms introduced | Status |
|---|---|---|
| 1:1-15 | δοῦλος, σωτήρ, ἰσότιμος πίστις, ἐπίγνωσις, θεία δύναμις, εὐσέβεια, ἀρετή, ἐπαγγέλματα, θεία φύσις/κοινωνός, φθορά, ἐπιθυμία, σπουδή, ἐπιχορηγέω, γνῶσις, ἐγκράτεια, ὑπομονή, φιλαδελφία, ἀγάπη, αἰώνιος βασιλεία, σκήνωμα, ἔξοδος | Fully analyzed above |
| 1:16-21 (core) | παρουσία, ἐπόπτης, μεγαλειότης, μεγαλοπρεπὴς δόξα, βεβαιότερον, προφητικὸς λόγος, φωσφόρος, ἐπίλυσις, φερόμενοι | Fully analyzed above (verse-by-verse) |
| 2:1-22 | ψευδοδιδάσκαλοι, αἵρεσις, δεσπότης, ἀσέλγεια, πλεονεξία, κρίμα/κρίσις, ἀπώλεια, Τάρταρος/ζόφος, κατακλυσμός, ἀσέβεια, κυριότης, μιασμός, ἀδικία, ἐλευθερία, ἐντολή | Fully analyzed above |
| 3:1-18 | ἐμπαῖκτης, θησαυρίζω, “a day as a thousand years,” βραδύνω, μακροθυμία, μετάνοια, ἡμέρα κυρίου, στοιχεῖα, καινοὺς οὐρανοὺς καὶ γῆν καινήν, ἀναστροφή, στηριγμός, πλάνη, στρεβλόω | Fully analyzed above |
No chapter of 2 Peter is without load-bearing theological vocabulary; the letter is short (3 chapters, 61 verses) and doctrinally dense throughout. All three chapters have been analyzed in full above — none is a “no new vocabulary” chapter.
See 08_core_glossary.md for the consolidated per-term glossary table with risk tiers across the entire book.