Semantic Analysis

Semantic Analysis — 2 Corinthians (Koine Greek → Tamil)

Methodology and Scope

This analysis covers 2 Corinthians in its entirety, chapter 1 through chapter 13, in the original Koine Greek. The core passage, 2 Corinthians 5:11-21, receives full verse-by-verse treatment. Every other chapter receives a chapter-level section identifying its load-bearing theological terms with the same analytical fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Tamil) rendering risk.

Governing rule: any term already recorded in the baseline Romans/Galatians/Ephesians/Philippians/Colossians translation memory (translation_memory.json) is reused exactly as recorded. This document flags such reuse explicitly (marked [TM-REUSE]) and introduces new entries only for terms not yet in the Language Package (marked [NEW]).

God-word discipline: per the established Language Package decision, every reference to the one true God uses கடவுள், never தேவன். Compounds that in ordinary Tamil Bible usage default to தேவ- (e.g., “word of God,” “God of comfort”) are re-formed with கடவுள்-based compounds throughout this analysis (கடவுளுடைய வசனம், not தேவவசனம்). Where 2 Corinthians itself uses θεός ironically for a false god (4:4, “the god of this world”), the referent is Satan usurping worship — this must NEVER be rendered with கடவுள் and is flagged as a distinct Critical risk below.

Citation convention: 2 Corinthians = 2 கொரிந்தியர் (e.g., 2 கொரிந்தியர் 5:17), consistent with established Tamil Bible book-naming conventions inherited from the baseline package.

CORE PASSAGE: 2 Corinthians 5:11-21

Contextual lead-in: 5:1-10 (not core-passage verses, but necessary theological context)

2 Corinthians 5:1-10 sets up the core passage’s logic: because believers await a resurrection body and stand accountable before Christ’s judgment seat, Paul is compelled by “the fear of the Lord” to his reconciliation ministry (5:11).

ἐπίγειος οἰκία τοῦ σκήνους (epigeios oikia tou skēnous) — “earthly house of the tent/tabernacle.” Literal: the temporary tent-dwelling of the body. Semantic range: mortal body as temporary shelter, contrasted with an eternal “building from God… not made with hands” (5:1). English variants: “earthly tent,” “earthly house.” Theological meaning: the present body’s mortality and the certainty of a resurrection body. Tamil: பூமிக்குரிய கூடாரவீடு (poomikkuriya koodaaraveedu) [NEW]. Risk: Medium — must not be heard as body-negation (a live pull given Tamil ascetic and Siddhar traditions); the tent is temporary but good, replaced not discarded.
στενάζομεν (stenazomen) — “we groan.” Literal: to groan/sigh under a burden. Semantic range: longing, burdened expectation (echoes Romans 8:23’s creation-groaning, already in the doctrine register). English variants: “groan,” “sigh.” Theological meaning: embodied longing for resurrection, not despair. Tamil: புலம்புகிறோம் (pulambugirom) [NEW]. Risk: Low-Medium.
ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου / ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον (5:6, 8) — “at home in the body, away from the Lord” / “away from the body, at home with the Lord.” Literal: to be “at home” (ἐνδημέω) or “away from home” (ἐκδημέω). Semantic range: present embodied life versus the intermediate state of conscious fellowship with Christ after death. English variants: “at home/away from home,” “present/absent.” Theological meaning: connects directly to the Philippians package’s established depart_and_be_with_christ doctrine (அனாலிட்டு கிறிஸ்துவுடன் இருக்க) — death is immediate, conscious, personal fellowship with the Lord, never an impersonal intermediate state or a step in a rebirth cycle. Tamil: சரீரத்தில் இருக்கும்போது கர்த்தரிடத்தில் இல்லாதிருக்கிறோம் / சரீரத்தை விட்டு கர்த்தருடன் இருக்க [NEW, cross-referencing existing TM]. Risk: High.
τὸ βῆμα τοῦ Χριστοῦ (to bēma tou Christou) — “the judgment seat of Christ.” Literal: bēma, a raised platform/tribunal used for official judicial or athletic-prize pronouncements. Semantic range: the place of Christ’s evaluative reckoning of each believer’s life. English variants: “judgment seat,” “tribunal.” Theological meaning: accountability before Christ personally — not an impersonal karmic ledger (per the baseline’s rejection of கணக்கு/ledger framing for the book_of_life and record_of_debt terms) and not a fatalistic reckoning; Christ himself is the judge. Tamil: கிறிஸ்துவின் நியாயாசனம் (Kiristhuvin niyaayaasanam) [NEW]. Risk: Critical — must not collapse into Chitragupta-style karmic record-keeping or an astrological/fated reckoning; the judge is the personal, risen Christ (already established கிறிஸ்து/கர்த்தர்).

Verse-by-verse: 2 Corinthians 5:11-21

5:11 — “Therefore, knowing the fear of the Lord, we persuade others; but what we are is known to God, and I hope it is known also to your conscience.”

φόβον τοῦ κυρίου (phobon tou kyriou) — “fear of the Lord.” Literal: reverential dread/awe before the Lord. Semantic range: covenantal reverence, not terror; grounded in accountability at the bēma just named (5:10). English variants: “fear of the Lord,” “reverence for the Lord.” Theological meaning: motivates sincere ministry; distinct from propitiatory fear of a capricious deity (the pattern the baseline flags for Tamil village Amman-shrine religion under wrath_of_god). Tamil: கர்த்தருக்குப் பயப்படுதல் (Karthaarukku bayappaduthal) [NEW], using established கர்த்தர் [TM-REUSE]. Risk: High — must read as reverent accountability to a personal Lord, not fatalistic dread or ritual appeasement.
πείθομεν (peithomen) — “we persuade.” Literal: to persuade, win over by argument. Semantic range: sincere, non-manipulative appeal (contrasted with the deceptive persuasion of false teachers in ch. 11). English variants: “persuade,” “commend,” “appeal to.” Theological meaning: apostolic proclamation is honest persuasion, not manipulation. Tamil: நாங்கள் மனுஷரை வருந்திக் கேட்கிறோம் / இணங்கச் செய்கிறோம் [NEW]. Risk: Low.
θεῷ πεφανερώμεθα (theō pephanerōmetha) — “we have been made manifest to God.” Literal: perfect passive of φανερόω, “to make visible/known.” Semantic range: full transparency before God’s sight, already and abidingly true. English variants: “known to God,” “manifest before God.” Theological meaning: God already sees Paul’s sincerity fully; ties to sincerity doctrine (Sincerity and Apostolic Authority). Tamil: கடவுளுக்கு வெளிப்பட்டிருக்கிறோம் [NEW], using established கடவுள் [TM-REUSE]. Risk: Medium.
συνειδήσεσιν (syneidēsesin) — “consciences.” Literal: moral self-awareness, the faculty of moral judgment. Semantic range: internal moral witness. English variants: “conscience.” Theological meaning: Paul appeals to the Corinthians’ own moral discernment as a witness to his integrity. Tamil: மனச்சாட்சி (manachaatchi) [NEW]. Risk: Low.

5:12 — “We are not commending ourselves to you again but giving you cause to boast about us, so that you may be able to answer those who boast about outward appearance rather than about what is in the heart.”

συνιστάνομεν (synistanomen) — “commending.” Literal: to introduce favorably, vouch for. Semantic range: self-promotion versus legitimate credentialing (cf. “letters of commendation” ch. 3). English variants: “commend,” “recommend.” Theological meaning: Paul disclaims self-promotion; contrasts with the false apostles’ self-commendation (ch. 10-11). Tamil: சுயமேற்பாராட்டு செய்தல் [NEW]. Risk: Medium.
καύχημα (kauchēma) — “boast, ground for boasting.” [TM-REUSE root — established boast term, மேன்மைபாராட்டுதல், from the Ephesians package.] Literal: an occasion or object of boasting. Semantic range: legitimate pride in genuine ministry versus illegitimate self-glorying. Theological meaning: the Corinthians should be equipped to answer opponents who boast in externals (κατὰ πρόσωπον, “outward appearance”) rather than heart-sincerity. Tamil: மேன்மைபாராட்டுதல் [TM-REUSE]. Risk: Low-Medium (established term, low ambiguity).

5:13 — “For if we are beside ourselves, it is for God; if we are in our right mind, it is for you.”

ἐξέστημεν (existēmen) — “we are beside ourselves.” Literal: to stand outside oneself, be ecstatic/mad. Semantic range: zealous, God-directed fervor that may look like madness to outsiders. English variants: “beside ourselves,” “out of our mind.” Theological meaning: Paul’s intense devotion to God, not showmanship. Tamil: நாங்கள் மதிமயங்கினவர்களாய் இருந்தாலும் [NEW]. Risk: Low-Medium — must not be rendered with vocabulary suggesting possession-trance (a live category in Tamil folk religion, e.g. அரூள் பெறுதல் ecstatic possession at village festivals); this is zealous devotion to God, not spirit-possession.
σωφρονοῦμεν (sōphronoumen) — “we are of sound mind.” Literal: to be sensible, self-controlled. Semantic range: sober, measured conduct. English variants: “in our right mind,” “sober-minded.” Theological meaning: balanced ministry serving the Corinthians’ benefit. Tamil: தெளிந்த மனதுடன் இருக்கிறோம் [NEW]. Risk: Low.

5:14 — “For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died.”

ἡ ἀγάπη τοῦ Χριστοῦ (hē agapē tou Christou) — “the love of Christ.” [TM-REUSE — established love term, அன்பு, from the Galatians package.] Literal/semantic range: Christ’s self-giving love for believers (the same directional structure as Galatians 2:20 — the Son loved US first). Theological meaning: the motivating force of all apostolic ministry. Tamil: கிறிஸ்துவின் அன்பு [TM-REUSE அன்பு]. Risk: Medium (inherited) — must not shade into பக்தி (devotee-to-deity love, wrong direction).
συνέχει ἡμᾶς (synechei hēmas) — “controls/compels us.” Literal: to hold together, constrain, press from all sides. Semantic range: compelling constraint, not external coercion. English variants: “controls,” “compels,” “urges on.” Theological meaning: love, not obligation or fear, is the engine of ministry. Tamil: எங்களை நிர்பந்திக்கிறது (engalai nirpandhikkiradhu) [NEW]. Risk: Medium — must read as love’s inward compulsion, not fatalistic constraint (ஊழ்-adjacent) or obligatory duty (தர்மம்-adjacent, both forbidden framings elsewhere in this Language Package).
εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον (heis hyper pantōn apethanen, ara hoi pantes apethanon) — “one died for all, therefore all died.” Literal: representative/substitutionary death with a corporate result. Semantic range: Christ’s death counted as, and effected, the believer’s own death to the old life. English variants: “died for all… therefore all died.” Theological meaning: the theological hinge connecting substitutionary atonement (Christ died for [ὑπέρ] all) to union with Christ (all died — a status change, echoing the Galatians package’s established crucified_with_christ doctrine, though a distinct Greek construction). Tamil: ஒருவர் எல்லாருக்காகவும் மரித்தார்; ஆகையால் எல்லாரும் மரித்தார்கள் என்று முடிவு செய்கிறோம் [NEW], reusing established கிறிஸ்து, மரித்தார் vocabulary [TM-REUSE]. Risk: Critical — the representative “for all” (ὑπέρ) must retain substitutionary force (Christ died in the place of / on behalf of all), and “all died” must read as a real, corporate change of status accomplished in Christ, not a philosophical claim that everyone is already spiritually dead in the sense of 4:16’s outer-man decay, nor an Advaita-style claim that all beings share one undifferentiated death/life. This is the doctrinal seed of “New Creation” (5:17) and must be handled with theologian review.

5:15 — “and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.”

ζῶσιν… τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι (zōsin… tō hyper autōn apothanonti kai egerthenti) — “might live… for him who died and was raised for them.” Literal: the purpose-clause of Christ’s death and resurrection. Semantic range: reoriented existence — no longer self-directed, now Christ-directed. English variants: “live for him,” “no longer for themselves.” Theological meaning: connects Christ’s resurrection (already established resurrection_of_christ Critical doctrine, உயிர்த்தெழுதல்) to the believer’s reoriented purpose. Tamil: தமக்காக மரித்து உயிர்த்தெழுந்தவருக்காக வாழும்படி [NEW], reusing established உயிர்த்தெழுதல் [TM-REUSE]. Risk: High — the resurrection reference must use உயிர்த்தெழுதல் exactly, never மறுபிறவி.

5:16 — “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer.”

κατὰ σάρκα (kata sarka) — “according to the flesh.” [TM-REUSE — established flesh term, மாம்சம், from the Galatians package.] Literal: by fleshly/worldly criteria. Semantic range: external, worldly standards of evaluation (status, ethnicity, appearance) — one of the three established senses of σάρξ already documented in the baseline (ethnic-ritual confidence sense). Theological meaning: the gospel abolishes evaluation of persons — including Christ himself, formerly misjudged by Jewish nationalist Messianic expectations — by worldly criteria. Tamil: மாம்சத்தின்படி [TM-REUSE மாம்சம்]. Risk: High (inherited) — must not be reduced to “physical body,” which would convert this into a call to ignore people’s bodily humanity rather than worldly status-judgments.

5:17 — “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”

ἐν Χριστῷ (en Christō) — “in Christ.” Literal/theological: union with Christ, the ground of new identity (already the subject of the baseline’s christian_identity_in_christ doctrine). Tamil: கிறிஸ்துவுக்குள் [TM-REUSE]. Risk: High (inherited).
καινὴ κτίσις (kainē ktisis) — “new creation.” [TM-REUSE — EXACT] already established in the Galatians package as the new_creation doctrine term: Tamil புதிய சிருஷ்டி (puthiya srushti). Literal: a new act of creation, not a renovation of the old. Semantic range: a definitive, once-for-all creative act of God in the believer. English variants: “new creation,” “new creature.” Theological meaning: this is the headline doctrine “New Creation in Christ” for this curriculum — 2 Corinthians 5:17 is its primary proof-text (alongside Galatians 6:15). Tamil: புதிய சிருஷ்டி [TM-REUSE, MANDATORY]. Risk: Critical (inherited) — NEVER மறுபிறவி (rebirth/reincarnation); keep distinct from மறுபிறப்பு (new birth, John 3).
τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά (ta archaia parēlthen, idou gegonen kaina) — “the old things passed away; behold, new things have come.” Literal: a decisive, completed transition. Semantic range: definitive, not gradual or cyclical. English variants: “old has passed… new has come.” Theological meaning: linear, once-for-all transformation — the polar opposite of a cyclical rebirth framework. Tamil: பழையவை ஒழிந்துபோயின; இதோ, புதியவை உண்டாயின [NEW]. Risk: High — the finality and linearity (“behold, new has come,” a completed perfect tense in Greek) must be preserved against any reading that suggests one more turn of an ongoing cycle.

5:18 — “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.”

ἐκ τοῦ θεοῦ (ek tou theou) — “from God.” Tamil: கடவுளிடத்திலிருந்து [TM-REUSE கடவுள்]. Risk: Critical (inherited God-word rule).
καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ (katallaxantos hēmas heautō dia Christou) — “having reconciled us to himself through Christ.” [TM-REUSE — root established] in the Ephesians package as the reconciliation doctrine term: Tamil ஒப்புரவாக்குதல் (oppuravaakkuthal). Literal: to exchange enmity for restored relationship; a compound of ἀλλάσσω (“to change/exchange”) with κατά intensifying the sense of a complete reversal. Semantic range: restoration of a broken personal relationship, accomplished by the offended party’s own initiative. English variants: “reconcile,” “restore to favor.” Theological meaning: this is the HEADLINE DOCTRINE of the core passage — “Reconciliation with God.” Unlike the Ephesians usage (which stresses the double object — believers reconciled to God AND to one another), 2 Corinthians 5:18-20 stresses the vertical dimension specifically: God himself, through Christ, reconciling sinners to himself. Tamil: கிறிஸ்துவின் மூலமாய் நம்மைத் தமக்கு ஒப்புரவாக்கின கடவுள் [TM-REUSE ஒப்புரவாக்குதல்]. Risk: Critical — must preserve that GOD is the reconciling subject (not humans reconciling themselves to God through effort, ritual, or penance) and that Christ is the sole means (διὰ Χριστοῦ).
τὴν διακονίαν τῆς καταλλαγῆς (tēn diakonian tēs katallagēs) — “the ministry of reconciliation.” Literal: the entrusted service/office of proclaiming reconciliation. Semantic range: a delegated apostolic commission, not a status believers achieve for themselves. English variants: “ministry of reconciliation.” Theological meaning: reconciliation, once received, becomes a ministry entrusted to believers — grounding the whole doctrine of “Sincerity and Apostolic Authority.” Tamil: ஒப்புரவாக்குதலின் ஊழியம் [NEW], reusing established ஒப்புரவாக்குதல் and ஊழியம் [TM-REUSE]. Risk: High.

5:19 — “that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.”

θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ (theos ēn en Christō kosmon katallassōn heautō) — “God was in Christ reconciling the world to himself.” Grammatical note: periphrastic imperfect (ἦν… καταλλάσσων), stressing ongoing divine action accomplished historically in Christ. Semantic range: the scope is κόσμος, “the world” — universal in offer. Theological meaning: connects to the established universal_scope_of_gospel doctrine (no caste, ethnic, or social barrier); reconciliation is offered to all humanity without qualification. Tamil: கிறிஸ்துவுக்குள் கடவுள் உலகத்தை தமக்கு ஒப்புரவாக்கிக்கொண்டிருந்தார் [NEW], reusing established terms [TM-REUSE]. Risk: Critical.
μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν (mē logizomenos autois ta paraptōmata autōn) — “not counting their trespasses against them.” Literal: λογίζομαι, “to reckon, credit to an account” — the SAME verb family used for imputed righteousness (already the established imputed_righteousness term, கணக்கிடப்பட்ட நீதி, “righteousness credited,” Romans 4:3). Here the negative counterpart: sins NOT credited/charged. Semantic range: a forensic, accounting-register verb repurposed for grace. English variants: “not counting,” “not holding against,” “not imputing.” Theological meaning: crucial parallel-and-inverse to imputed righteousness — sin is not charged to the believer’s account, precisely as righteousness IS credited to it; both are God’s forensic acts, not human achievements. Tamil: அவர்களுடைய குற்றங்களை அவர்கள்மேல் சுமத்தாமல் [NEW], cross-referencing established கணக்கிடப்பட்ட நீதி [TM-REUSE concept]. Risk: Critical — must not be rendered with a karma-ledger word (கணக்கு alone, already flagged as forbidden framing for record_of_debt in the Colossians package) that would suggest an impersonal cosmic accounting system rather than a personal God’s forensic decision.
τὸν λόγον τῆς καταλλαγῆς (ton logon tēs katallagēs) — “the message/word of reconciliation.” Tamil: ஒப்புரவாக்குதலின் வசனம் [TM-REUSE ஒப்புரவாக்குதல்] [NEW compound]. Risk: High.

5:20 — “Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.”

ὑπὲρ Χριστοῦ πρεσβεύομεν (hyper Christou presbeuomen) — “we are ambassadors on behalf of Christ.” Literal: πρεσβεύω, to act as an official envoy/elder representative of a sovereign or state. Semantic range: authorized representation carrying the sender’s own authority and message — a legal-diplomatic term, distinct from apostle (ἀπόστολος, “one sent,” already established அப்போஸ்தலன்) though overlapping in function. English variants: “ambassadors,” “envoys.” Theological meaning: apostolic ministry carries Christ’s own authority and voice, grounding “Sincerity and Apostolic Authority.” Tamil: கிறிஸ்துவுக்காகிய தூதுவர் (Kiristhuvukkaagiya thoothuvar) [NEW]. Risk: High — தூதுவர் (ambassador/envoy) must be kept distinct from அப்போஸ்தலன் (established apostle term) so the two offices are not flattened together; must also not be confused with தேவதூதர் (angel/heavenly messenger, already established in the Ephesians package for spiritual-warfare contexts) — a different referent entirely.
θεοῦ δεόμεθα (theou deometha) — “God making his appeal” / “we beg on God’s behalf.” Tamil: கடவுள் எங்கள் மூலமாய் வேண்டிக்கொள்கிறார் [TM-REUSE கடவுள்] [NEW]. Risk: High — must read as GOD’s own gracious appeal reaching sinners through human messengers, not human negotiation to appease a reluctant deity.
καταλλάγητε τῷ θεῷ (katallagēte tō theō) — “be reconciled to God.” Grammatical note: aorist passive imperative — a command to RECEIVE an action God has already accomplished, not to perform reconciliation oneself. Tamil: கடவுளுக்கு ஒப்புரவாகுங்கள் [TM-REUSE கடவுள்/ஒப்புரவாக்குதல்]. Risk: Critical — the passive voice is doctrine-bearing: the imperative calls hearers to RECEIVE, by faith, a reconciliation God has already accomplished (5:18-19), not to perform a reconciling work themselves (which would reopen the works-righteousness door the whole pipeline is built to close, per the inherited grace and justification_by_faith doctrines).

5:21 — “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”

τὸν μὴ γνόντα ἁμαρτίαν (ton mē gnonta hamartian) — “him who did not know sin.” Literal: Christ’s sinlessness, a settled fact (aorist participle). English variants: “who knew no sin,” “who was without sin.” Theological meaning: the sinlessness of Christ is the precondition for substitution; without it, the exchange of 5:21 collapses. Tamil: பாவம் அறியாதவர் [NEW], reusing established பாவம் [TM-REUSE]. Risk: Critical.
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (hyper hēmōn hamartian epoiēsen) — “he made [him] sin for our sake.” Literal: God “made” the sinless one “sin” — a startling forensic/representative statement, not a claim that Christ became morally corrupt. Semantic range: parallels the established imputed_righteousness doctrine in reverse — just as righteousness is credited to believers apart from their own righteousness, sin (with its guilt and penalty) was credited to Christ apart from his own sinlessness. English variants: “made him to be sin,” “made him a sin-offering” (interpretive gloss, not literal). Theological meaning: the doctrinal center of substitutionary atonement in this letter — Christ’s identification with sinners’ guilt as their representative, so that its penalty falls on him. Tamil: நமக்காக அவரைப் பாவமாக்கினார் (namakkaaga avarai paavamaakkinaar) [NEW]. Risk: Critical, MANDATORY THEOLOGIAN REVIEW — the rendering must be unmistakably forensic/representative (“credited/reckoned as sin-bearer for us,” echoing கணக்கிடப்பட்ட நீதி’s credited-not-earned logic) and must NEVER be read as Christ’s own moral corruption, nor absorbed into a karma-transfer framework (an impersonal transfer of demerit across parties, a concept with surface resemblance in some folk-Hindu vicarious-suffering narratives but doctrinally distinct: this is a personal God’s forensic, willing, once-for-all act, not a mechanical transaction).
ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ (hina hēmeis genōmetha dikaiosynē theou en autō) — “so that we might become the righteousness of God in him.” Literal: purpose clause; γενώμεθα (“become,” aorist subjunctive) + δικαιοσύνη θεοῦ (“righteousness of God,” the SAME phrase already established in the Philippians package’s righteousness_from_god doctrine, கடவுளிடமிருந்து வரும் நீதி). Semantic range: not merely receiving righteousness as a possession but BEING MADE/COUNTED righteous — the mirror-image exchange of the preceding clause. English variants: “become the righteousness of God,” “be made righteous.” Theological meaning: the climax of the substitution: Christ bears believers’ sin-status; believers receive Christ’s righteousness-status — a double exchange, entirely in Christ (ἐν αὐτῷ), entirely by grace. Tamil: நாம் அவருக்குள் கடவுளுடைய நீதியாகும்படி (naam avarukkul kadavuludaiya neethiyaagumpadi) [NEW], reusing established கடவுளிடமிருந்து வரும் நீதி concept and நீதி [TM-REUSE]. Risk: Critical — நீதி must never shade toward தர்மம் (dharmic duty-righteousness, permanently forbidden per the baseline); “become” must read as a status conferred by God’s declarative act (paralleling நீதிமானாக்கப்படுதல், the established justification compound), never as a moral achievement gradually earned through religious practice.

Chapter-by-Chapter Study of the Whole Book

Chapter 1 (1:1-24)

ἀπόστολος (apostolos) — apostle. [TM-REUSE] அப்போஸ்தலன். Risk: Medium (inherited).
ἅγιοι (hagioi) — saints. [TM-REUSE] பரிசுத்தவான்கள். Risk: High (inherited).
χάρις καὶ εἰρήνη (charis kai eirēnē) — grace and peace. [TM-REUSE] கிருபை, சமாதானம். Risk: High/Medium (inherited).
ὁ πατὴρ τῶν οἰκτιρμῶν (ho patēr tōn oiktirmōn) — “Father of mercies.” Literal: the source/origin of all compassionate acts. Semantic range: God’s compassionate character as Father. English variants: “Father of mercies,” “compassionate Father.” Theological meaning: grounds the comfort doctrine that follows; πατήρ [TM-REUSE பிதா] + mercy [TM-REUSE இரக்கம், from Ephesians]. Tamil: இரக்கங்களின் பிதா (irakkangalin pitha) [NEW compound, TM-REUSE parts]. Risk: Medium.
ὁ θεὸς πάσης παρακλήσεως (ho theos pasēs paraklēseōs) — “the God of all comfort.” Tamil: எல்லா ஆறுதலையும் அளிக்கும் கடவுள் [TM-REUSE கடவுள்] [NEW]. Risk: High — கடவுள் mandatory, never தேவன்.
παράκλησις (paraklēsis) — comfort/consolation. [NEW] Literal: a calling-alongside; comfort, encouragement, exhortation (cognate with the Holy Spirit’s title παράκλητος elsewhere in the NT, though not used of the Spirit in this letter). Semantic range: active divine consolation in affliction, not passive stoic resignation. English variants: “comfort,” “consolation,” “encouragement.” Theological meaning: the headline term of “Suffering and Comfort in Ministry” — occurs 10 times in ch. 1 alone. Tamil: ஆறுதல் (aaruthal). Risk: Medium-High — must be distinguished from சாந்தி (meditative/ritual tranquility, already forbidden for εἰρήνη in the Philippians package); ஆறுதல் is relational, God-given comfort received amid real affliction, not detachment-based equanimity.
θλῖψις (thlipsis) — affliction, tribulation. [TM-REUSE root] உபத்திரவம், already used in the Colossians package (filling_up_christs_afflictions). Semantic range: real external pressure/suffering, corporate and personal. Theological meaning: paired structurally with παράκλησις throughout ch. 1 — affliction is real, comfort is real, and both flow from and toward God. Tamil: உபத்திரவம் [TM-REUSE]. Risk: High.
τὰ παθήματα τοῦ Χριστοῦ (ta pathēmata tou Christou) — “the sufferings of Christ.” [TM-REUSE] பாடுகள் (established in the Philippians package for πάθημα). Semantic range: here, sufferings shared IN FELLOWSHIP with Christ through ministry-hardship (not Christ’s atoning sufferings — cf. the Colossians package’s careful distinction under filling_up_christs_afflictions). Tamil: கிறிஸ்துவின் பாடுகள் [TM-REUSE]. Risk: Critical (inherited caution against implying atonement-insufficiency).
σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος (1:22) — “having sealed us and given the guarantee/down payment of the Spirit.” [TM-REUSE, EXACT] முத்திரையிடப்படுதல் (sealed_with_the_spirit) and அச்சாரம் (guarantee_of_the_spirit), both established in the Ephesians package. Tamil: முத்திரையிடப்படுதல் / அச்சாரம் [TM-REUSE]. Risk: High/Medium (inherited).
ἁπλότητι καὶ εἰλικρινείᳳ τοῦ θεοῦ (1:12) — “sincerity and godly purity.” [NEW] Literal: ἁπλότης = singleness/simplicity (of motive); εἰλικρίνεια = unmixed genuineness (etymologically “tested by sunlight,” i.e., without hidden flaw). Semantic range: transparent, undivided integrity of motive, as opposed to political cunning. English variants: “sincerity,” “holiness and sincerity,” “godly sincerity.” Theological meaning: grounds “Sincerity and Apostolic Authority” — Paul’s defense of his ministry rests on verifiable integrity, not credentials or eloquence. Tamil: நேர்மை (nermai). Risk: High — this term recurs across the letter (1:12; 2:17; 11:3) as a load-bearing apologetic term for Paul’s entire self-defense; must stay lexically consistent.
τὸ ναὶ καὶ τὸ οὔ (1:17-20) — “yes and no.” Literal: vacillation versus firm consistency. Semantic range: God’s promises are unwaveringly “yes” in Christ. Theological meaning: God’s faithfulness to his word, culminating in the established ἀμήν (Amen). Tamil: ஆம் / இல்லை — with the established ஆமென் [TM-REUSE, per baseline transliteration standards]. Risk: Low-Medium.

Chapter 2 (2:1-17)

ἀφῆτε / χαρίσασθαι (2:7, 10) — forgive. [TM-REUSE] மன்னிப்பு (established in the Ephesians package). Risk: Medium (inherited).
ὁ σατανᾶς (ho satanas) — Satan. [NEW] Literal: transliteration of Hebrew śāṭān, “adversary, accuser.” Semantic range: the personal chief adversary of God and his people (distinct Greek lexeme from διάβολος, “devil/slanderer,” already established as பிசாசு in the Ephesians package — the two names refer to the same being from two angles: accuser and slanderer). English variants: “Satan,” “the adversary.” Theological meaning: named five times in this letter (2:11; 11:14; 12:7) — more than any other Pauline letter — as the schemer behind unforgiveness, false apostleship, and affliction. Tamil: சாத்தான் (Saathaan), the established Tamil Bible transliteration. Risk: High — must be presented, consistent with the established பிசாசு entry’s notes, as ONE defeated personal adversary whose weapon is deception (his “designs,” νοήματα, 2:11), never absorbed into the Tamil folk taxonomy of afflicting spirits (பேய், முனி) that are ritually managed by exorcists (மந்திரவாதி); சாத்தான் and பிசாசு should be recognized by readers as the same being under two names, not two different powers.
θριαμβεύω (thriambeuō) — “leads in triumphal procession.” [NEW] Literal: a Roman military term for the victor’s parade displaying captured enemies. Semantic range: God’s decisive, public victory in Christ, believers are swept up in his triumphal train. English variants: “leads us in triumph,” “leads us in triumphal procession.” Theological meaning: connects to Christ’s established exaltation/victory-over-powers doctrines (Ephesians and Colossians packages). Tamil: வெற்றி அணிவகுப்பில் நடத்திச் செல்கிறார் (vetri anivaguppil nadathi chelgiraar). Risk: Medium.
ὀσμὴ / εὐωδία Χριστοῦ (osmē / euōdia Christou) — “fragrance / sweet aroma of Christ.” [NEW] Literal: ὀσμή, smell/odor (neutral); εὐωδία, a pleasing/sweet-smelling aroma (as of sacrificial offerings — cf. established sacrifice term பலி/thysia, Ephesians 5:2). Semantic range: the pervasive, unavoidable effect of gospel proclamation — a “fragrance of Christ” to God, received by some as life-giving, by others as death-dealing (2:15-16, a deliberately double-edged image). Theological meaning: apostolic ministry’s effect is not under the messenger’s control; it is Christ’s own fragrance diffused through faithful proclamation. Tamil: கிறிஸ்துவின் நறுமணம் (Kiristhuvin narumanam). Risk: Medium.
καπηλεύοντες τὸν λόγον τοῦ θεοῦ (kapēleuontes ton logon tou theou) — “peddling/hawking the word of God.” [NEW] Literal: καπηλεύω, to be a retail huckster who adulterates goods for profit. Semantic range: commercializing or diluting the gospel message for personal gain — the opposite of sincerity. English variants: “peddlers of God’s word,” “hucksters of the word,” “corrupt the word of God for profit.” Theological meaning: the sharpest single-word indictment of false teaching in the letter; grounds “Sincerity and Apostolic Authority” and anticipates the false-apostles polemic of ch. 11. Tamil: கடவுளுடைய வசனத்தை வியாபாரம் செய்தல் (Kadavuludaiya vasanathai viyaabaaram seythal) — note: rendered with கடவுளுடைய வசனம் (God’s word), NOT தேவவசனம், per the God-word rule. Risk: High.
κατέναντι θεοῦ (katenanti theou) — “in the sight of God.” Tamil: கடவுளுக்கு முன்பாக [TM-REUSE கடவுள்]. Risk: Medium.

Chapter 3 (3:1-18)

συστατικαὶ ἐπιστολαί (systatikai epistolai) — “letters of commendation/recommendation.” [NEW] Literal: official introductory letters vouching for a traveling minister’s credentials — a known first-century practice. English variants: “letters of recommendation.” Theological meaning: Paul needs none; the Corinthians themselves are his “letter,” written by the Spirit on hearts, not stone. Tamil: பரிந்துரை மடல்கள் (parinthurai madalkal). Risk: Low-Medium.
καινὴ διαθήκη (kainē diathēkē) — “new covenant.” [NEW, headline doctrine term] Literal: διαθήκη = a binding, one-sided testamentary arrangement (already established as covenant in the baseline, உடன்படிக்கை); καινός = new in kind, not merely in sequence. Semantic range: the Spirit-empowered covenant inaugurated by Christ, contrasted point-by-point with the Sinai covenant mediated by Moses (3:6-16). English variants: “new covenant,” “new testament” (older English usage). Theological meaning: this is the headline doctrine “The New Covenant versus the Old” — Paul, as a minister of this covenant, contrasts its life-giving Spirit-ministry with the “ministry of death” (Mosaic law’s letter, which condemns without the Spirit’s enabling). Tamil: புதிய உடன்படிக்கை (puthiya udanpadikkai), built from established உடன்படிக்கை [TM-REUSE]. Risk: Critical — two failure modes: (1) collapsing “new” into merely “another/improved” covenant loses the qualitative Spirit/letter contrast Paul draws; (2) the old-covenant critique must NOT be taught as ethnic supersession of the Jewish people (echoing the baseline’s careful handling of unity_of_jews_and_gentiles and Romans 9-11) — the contrast is covenant-administration (letter vs. Spirit), not a claim that the Mosaic covenant or the Jewish people lacked legitimate divine origin (3:7 calls it genuinely “glorious”).
γράμμα / πνεῦμα (gramma / pneuma) — “letter / Spirit.” [NEW] Literal: γράμμα, a written character/letter of the law’s text; πνεῦμα, here the life-giving Holy Spirit (not the human spirit). Semantic range: written code that condemns without inward power, versus the Spirit who gives life. English variants: “letter… Spirit,” “the letter kills, the Spirit gives life.” Theological meaning: central axis of the New Covenant doctrine. Tamil: எழுத்து (ezhuthu) / ஆவி (aavi). Risk: High — ஆவி alone, without an accompanying பரிசுத்த (“holy”) qualifier or clear context, risks being heard in colloquial Tamil as a generic or even a haunting spirit (ஆவி is also the word for a ghost in folk usage); translators must ensure the referent is unmistakably the Holy Spirit already established as பரிசுத்த ஆவியானவர்.
τὸ κάλυμμα (to kalymma) — “the veil.” [NEW] Literal: a face-covering (Moses’ veil, Exodus 34; also figuratively over unbelieving minds, 3:14-15; cf. 4:3-4). Semantic range: a covering that hides fading glory, removed only “in Christ.” English variants: “veil.” Theological meaning: contrasts Moses’ veiled, fading glory with believers’ unveiled, increasing glory (3:18). Tamil: திரை (thirai). Risk: Medium — must not be assimilated to the Vedantic concept of māyā (a cosmic illusion concealing an impersonal ultimate reality); the veil here conceals a REAL glory that is removed by a personal act of turning to the Lord (ἐπιστρέψῃ πρὸς κύριον), not a metaphysical illusion dissolved by enlightenment.
ἡ ἐλευθερία (hē eleutheria, 3:17) — “freedom.” [TM-REUSE, EXACT] விடுதலை, established in the Galatians package. “Where the Spirit of the Lord is, there is freedom.” Risk: Critical (inherited) — same cautions apply (never முக்தி/மோட்சம்/வீடுபேறு; always keep the from/into structure, here freedom FROM the veiled, condemning letter-ministry, INTO Spirit-given, unveiled beholding of the Lord’s glory).
μεταμορφούμεθα (metamorphoumetha, 3:18) — “we are being transformed.” [NEW, root shared with an existing TM term] Literal: μεταμορφόω, “to change form” (same verbal root as the Philippians package’s established transform_our_body term, மறுரூபமாக்குதல், though a different tense — here present passive, ongoing). Semantic range: progressive, Spirit-wrought transformation into Christ’s likeness “from glory to glory” (ἀπὸ δόξης εἰς δόξαν), as believers behold his glory with unveiled face. English variants: “transformed,” “being transformed.” Theological meaning: connects the New Covenant doctrine to progressive sanctification. Tamil: மறுரூபமாக்கப்படுகிறோம் (mauroopamaakkappadugirom), reusing the established root [TM-REUSE root]. Risk: Critical — must read as ongoing Spirit-wrought conformity to Christ’s image (εἰκών, established தற்சுரூபம் in the Colossians package), NEVER as yogic self-transformation, Siddhar attainment (சித்தி), or — given the shared verbal root with 11:13-15’s “Satan disguises [μετασχηματίζεται] himself” — must be kept sharply distinct in the reader’s mind from that DECEPTIVE self-disguising, which uses a related but different compound (μετασχηματίζω) for counterfeit transformation. A translator note distinguishing the two is required wherever both occur in teaching material.
παρρησία (parrēsia) — boldness/openness. [NEW] Literal: freedom of speech, openness without concealment. Semantic range: confident, unveiled proclamation (contrasted with Moses’ veil). Tamil: தைரியம் (dhairiyam). Risk: Low-Medium.
δόξα (doxa) — glory. [TM-REUSE] மகிமை. Risk: High (inherited).
εἰκών (eikōn, 3:18) — image. [TM-REUSE] தற்சுரூபம், established in the Colossians package. Risk: Critical (inherited).

Chapter 4 (4:1-18)

οὐκ ἐγκακοῦμεν (4:1, 16) — “we do not lose heart.” Literal: to become discouraged/faint-hearted. Tamil: அதீரப்படாதிருக்கிறோம் [NEW]. Risk: Low.
πανουργία (panourgia, 4:2) — craftiness/cunning. [NEW] Literal: unscrupulous cleverness. Semantic range: manipulative deception, disowned by Paul’s ministry. Tamil: வஞ்சகம் (vanjagam). Risk: Low-Medium.
ὁ θεὸς τοῦ αἰῶνος τούτου (ho theos tou aiōnos toutou, 4:4) — “the god of this world/age.” [NEW — CRITICAL FLAG] Literal: an ironic/polemical title for Satan as the usurping object of this age’s misdirected worship. Semantic range: NOT a reference to the true God; θεός here names a false deity’s illegitimately claimed status. English variants: “god of this world,” “god of this age.” Theological meaning: explains unbelief as spiritual blindness inflicted by a rival, defeated power — connects to the established spiritual_warfare doctrine cluster (Ephesians package: பிசாசு, ஆகாயத்து அதிகாரப் பிரபு). Tamil: இந்த உலகத்தின் தெய்வம் (intha ulagathin deivam) — using தெய்வம் (a lowercase “god/deity,” the term Tamil Bible tradition reserves for false gods, e.g. “அந்நிய தெய்வங்கள்,” foreign gods), and explicitly NOT கடவுள். Risk: CRITICAL — this is the single point in the entire curriculum where the English word “god” refers to a false being; rendering it with கடவுள் would be a catastrophic doctrinal reversal (making the true God the blinder of unbelievers). Mandatory theologian review for every occurrence.
θησαυρὸν ἐν ὀστρακίνοις σκεύεσιν (thēsauron en ostrakinois skeuesin, 4:7) — “treasure in jars/vessels of clay.” [NEW] Literal: a precious deposit held in cheap, fragile earthenware pots. Semantic range: the surpassing worth of the gospel entrusted to weak, mortal human ministers, so that the power visibly belongs to God, not the messenger. English variants: “treasure in jars of clay,” “treasure in earthen vessels.” Theological meaning: the letter’s central image for the “Power in Weakness” doctrine. Tamil: மண்பாண்டங்களில் பொக்கிஷம் (manpaandangalil pokkisham). Risk: High — must retain the deliberate contrast of surpassing value (பொக்கிஷம்) housed in ordinary fragility (மண்பாண்டம்), so the point (“so that the surpassing power belongs to God and not to us,” 4:7b) is not lost in translation to a purely negative image of worthlessness.
catalog of paradoxes (4:8-9): ἐν παντὶ θλιβόμενοι ἀλλ᾽ οὐ στενοχωρούμενοι, ἀπορούμενοι ἀλλ᾽ οὐκ ἐξαπορούμενοι, διωκόμενοι ἀλλ᾽ οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ᾽ οὐκ ἀπολλύμενοι — “afflicted… not crushed; perplexed… not despairing; persecuted… not forsaken; struck down… not destroyed.” [NEW cluster] Semantic range: real hardship, real preservation — both true simultaneously, by God’s sustaining power, not human resilience. Tamil: உபத்திரவப்பட்டாலும் நொடிந்துபோகாதிருக்கிறோம்; திகைத்தாலும் மனந்தளராதிருக்கிறோம்; துன்பப்படுத்தப்பட்டாலும் கைவிடப்படாதிருக்கிறோம்; விழவடிக்கப்பட்டாலும் அழிந்துபோகாதிருக்கிறோம் [TM-REUSE உபத்திரவம், others NEW]. Risk: High — this catalog is the experiential proof of “Power in Weakness” and must not be softened into stoic self-sufficiency (which the Philippians package’s established contentment doctrine already distinguishes from Christ-supplied sufficiency, not self-mastery).
ὁ ἔξω ἡμῶν ἄνθρωπος / ὁ ἔσω ἡμῶν (ho exō hēmōn anthrōpos / ho esō hēmōn, 4:16) — “our outer man / our inner [man].” [NEW] Literal: the visible, decaying physical person versus the inwardly renewed person. Semantic range: NOT a body-soul metaphysical dualism claim (distinct from and must not be conflated with the established flesh [மாம்சம்] doctrine’s careful anti-dualism rule from the Galatians package) but a description of present bodily decay alongside ongoing inward renewal by grace. English variants: “outer man / inner man,” “outwardly… inwardly.” Theological meaning: grounds present suffering in a larger hope of unseen, eternal renewal. Tamil: வெளி மனுஷன் (veli manushan) / உள் மனுஷன் (ul manushan). Risk: Medium-High — risks a Vedantic ātman-versus-body dualistic misreading (the “inner man” as an eternal, unchanging Self distinct from an illusory outer shell); teaching material must clarify this is bodily decay alongside Spirit-wrought RENEWAL of the whole person, not release of an eternal soul from a discardable body.
ἐλαφρὸν τῆς θλίψεως… αἰώνιον βάρος δόξης (elaphron tēs thlipseōs… aiōnion baros doxēs, 4:17) — “light momentary affliction… eternal weight of glory.” [NEW] Literal: a deliberate wordplay — the “light” (ἐλαφρόν) affliction produces a “weight” (βάρος) of glory, an ironic reversal (what is light produces what is heavy). Semantic range: present suffering’s radical disproportion to future glory. Theological meaning: reframes suffering’s scale entirely — not denial of its reality (it is real θλῖψις) but reordering of its significance against eternity. Tamil: இலேசான, நிலையில்லாத உபத்திரவம்… நித்திய மகிமையின் மிகுந்த பாரம் [TM-REUSE உபத்திரவம், மகிமை] [NEW compound]. Risk: High — must preserve the wordplay’s force (light produces heavy) rather than flattening into a simple “small suffering, big reward” moralism that could read as merit-transaction (புண்ணியம்-style accumulation, forbidden framing).
τὰ βλεπόμενα / τὰ μὴ βλεπόμενα (4:18) — “the seen / the unseen.” Tamil: காணப்படுகிறவை / காணப்படாதவை [NEW]. Risk: Low-Medium.

Chapter 5

Covered above as the core passage (5:11-21), with contextual lead-in (5:1-10) analyzed in full under “Contextual lead-in” preceding the verse-by-verse study.

Chapter 6 (6:1-18)

συνεργοῦντες (synergountes, 6:1) — “working together [with God].” [NEW] Literal: co-laboring. Tamil: உடன் ஊழியம் செய்கிறவர்களாய் (udan oozhiyam seygiravargalaai). Risk: Low-Medium — must not imply believers are equal co-authors of salvation (a subtle merit-cooperation risk); the sense is co-laboring in gospel ministry, not co-accomplishing redemption itself (already secured, per 5:18-21).
τὴν χάριν τοῦ θεοῦ… εἰς κενόν (6:1) — “the grace of God… in vain.” Tamil: கடவுளுடைய கிருபை… வீணாய் [TM-REUSE கடவுள், கிருபை]. Risk: High.
καιρὸς δεκτός / ἡμέρα σωτηρίας (6:2) — “acceptable time / day of salvation.” Tamil: அங்கீகரிக்கப்பட்ட காலம் / இரட்சிப்பின் நாள் [TM-REUSE இரட்சிப்பு] [NEW compound]. Risk: Medium.
catalog of hardships and virtues (6:4-7): θλίψεσιν, ἀνάγκαις, στενοχωρίαις, πληγαῖς, φυλακαῖς, ἀκαταστασίαις, κόποις, ἀγρυπνίαις, νηστείαις — afflictions, hardships, calamities, beatings, imprisonments, tumults, labors, sleeplessness, hunger; ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᳳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ — purity, knowledge, patience, kindness, the Holy Spirit, genuine (unhypocritical) love. [cluster, mostly NEW with TM-REUSE parts: பரிசுத்த ஆவியானவர், அன்பு] Risk: High collectively — this list is Paul’s own credential-list for genuine ministry, directly relevant to “Genuine versus False Apostleship,” and must retain both the hardship-catalog’s realism and the virtue-catalog’s Spirit-wrought (not self-generated) character.
ὅπλα δικαιοσύνης (hopla dikaiosynēs, 6:7) — “weapons of righteousness.” [NEW] Literal: military equipment, offensive and defensive, belonging to righteousness. Semantic range: connects to the established armor_of_god doctrine (Ephesians package) though a distinct, narrower phrase here. Tamil: நீதியின் ஆயுதங்கள் (neethiyin aayudhangal), reusing established நீதி [TM-REUSE]. Risk: Medium-High — must read as gospel-shaped conduct wielded in spiritual conflict, not literal weaponry or ritual protective objects.
paradox catalog (6:8-10): ὡς πλάνοι καὶ ἀληθεῖς, ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, ὡς ἀποθνήσκοντες καὶ ζῶμεν, ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πλουτίζοντες πολλούς, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες — “as deceivers, yet true; as unknown, yet well-known; as dying, and behold we live; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.” [cluster, NEW]. Theological meaning: the paradoxical shape of authentic apostolic life — grounds both “Suffering and Comfort” and “Power in Weakness.” Tamil: rendered per-clause, reusing established சந்தோஷம் (joy, Philippians) [TM-REUSE] and coining the rest. Risk: High.
μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις (mē ginesthe heterozygountes apistois, 6:14) — “do not become unequally yoked with unbelievers.” [NEW] Literal: ἑτεροζυγέω, to be yoked with a mismatched partner (echoing Deuteronomy 22:10’s prohibition on yoking an ox with a donkey); ζυγός, “yoke,” is the same image family as the established yoke_of_slavery term (Galatians package, நுகம்). Semantic range: a call for a decisive, category-different separation between believing and unbelieving allegiance in binding partnerships. English variants: “unequally yoked,” “mismatched.” Theological meaning: grounds practical outworking of “new creation” identity (5:17) in relational/communal boundaries. Tamil: அவிசுவாசிகளுடன் வேற்று நுகத்தில் பிணையாதிருங்கள் (avisuvaasigaludan vetru nugathil pinaiyaathirungal), reusing established நுகம் and அவிசுவாசி (unbeliever, from established விசுவாசம்) [TM-REUSE parts]. Risk: High — pastoral application (marriage, business, ritual participation) belongs in teaching notes, not baked into the term; must not be applied so broadly as to forbid all social contact with unbelievers (contradicting other Pauline teaching), only binding partnership under conflicting ultimate allegiance.
Βελίαρ (Beliar, 6:15) — Belial. [NEW] A Hebrew-derived name for the devil/evil one (intertestamental usage), used here as a foil to Christ. Tamil: பேலியால் (Beliyaal), transliterated. Risk: Medium — a proper name for the same defeated adversary already covered under சாத்தான்/பிசாசு; teaching material should note the equivalence so readers do not imagine a third distinct evil power.
ναὸς θεοῦ ζῶντος (naos theou zōntos, 6:16) — “temple of the living God.” [TM-REUSE root] ஆலயம், established in the Ephesians package (never கோவில்). Tamil: ஜீவனுள்ள கடவுளுடைய ஆலயம் [TM-REUSE கடவுள், ஆலயம்]. Risk: High (inherited).

Chapter 7 (7:1-16)

καθαρίσωμεν ἑαυτούς (7:1) — “let us cleanse ourselves.” Tamil: நம்மைச் சுத்தமாக்கிக்கொள்வோம் [NEW]. Risk: Low-Medium.
ἁγιωσύνη (hagiōsynē, 7:1) — holiness. [TM-REUSE root] பரிசுத்தம். Risk: High (inherited).
λύπη κατὰ θεόν / λύπη τοῦ κόσμου (lypē kata theon / lypē tou kosmou, 7:10) — “godly grief / worldly grief.” [NEW] Literal: grief “according to God” (aligned with God’s own assessment of sin) versus grief that is merely “of the world” (self-focused regret over consequences). Semantic range: the decisive theological distinction of ch. 7 — one kind of sorrow “produces a repentance that leads to salvation without regret” (μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον); the other “produces death.” English variants: “godly sorrow,” “worldly sorrow.” Theological meaning: distinguishes true repentance from mere remorse or self-pity. Tamil: கடவுளுக்கேற்ற துக்கம் (kadavulukkettra thukkam) / உலகத்திற்கேற்ற துக்கம் (ulagathirkettra thukkam) — note: rendered with கடவுள், not தேவன். Risk: High.
μετάνοια (metanoia, 7:9-10) — repentance. [NEW, but low-collision established Tamil Christian term] Literal: a change of mind/direction. Semantic range: a decisive reorientation toward God, distinct from ritual penance. English variants: “repentance.” Theological meaning: the fruit of godly grief, leading to salvation (இரட்சிப்பு). Tamil: மனந்திரும்புதல் (manandhirumbuthal), the established Tamil Christian term. Risk: Medium — low collision risk as a lexeme, but teaching material should distinguish it from பரிகாரம் (ritual expiation/remedy, already flagged as a forbidden framing for reconciliation in the Colossians package) since both address “making right a wrong,” but by entirely different means (a change of heart received by grace, versus a ritual transaction).
σωτηρίαν ἀμεταμέλητον (sōtērian ametamelēton, 7:10) — “salvation without regret.” [TM-REUSE] இரட்சிப்பு. Risk: Critical (inherited).

Chapters 8-9 (8:1-9:15) — Generosity and Grace in Giving

ἡ χάρις τοῦ θεοῦ (8:1) — “the grace of God” [given to the Macedonian churches, resulting in generosity]. [TM-REUSE] கடவுளுடைய கிருபை [கடவுள், கிருபை]. Theological meaning: generosity in giving is itself presented as a fruit and evidence of grace, not a meritorious work that generates grace. Risk: Critical (inherited) — must not let the giving-context usage drift toward a merit-generating (புண்ணியம்) reading of χάρις.
ἁπλότης (haplotēs, 8:2; 9:11, 13) — “generosity/liberality” (a distinct sense of the same lexeme rendered “sincerity” in 1:12/11:3). [NEW, contextual sub-sense] Semantic range: open-handed, unmixed-motive giving; the same root idea (singleness, lack of hidden agenda) applied specifically to material generosity. English variants: “generosity,” “liberality,” “single-hearted giving.” Tamil: ஈகை (eegai). Risk: Medium — translators must recognize this as the SAME Greek word rendered நேர்மை elsewhere (sincerity) and choose the giving-specific gloss ஈகை only where the passage’s subject is material generosity, to avoid inconsistency that would obscure Paul’s deliberate wordplay linking integrity-of-motive to generosity-of-hand.
κοινωνία τῆς διακονίας (koinōnia tēs diakonias, 8:4) — “the fellowship/partnership of ministry” [to the saints]. [TM-REUSE] ஐக்கியம். Risk: Low (inherited).
δι᾽ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν (8:9) — “though he was rich, for your sake he became poor.” Literal: Christ’s voluntary self-impoverishment for others’ enrichment. Semantic range: connects thematically (though a distinct Greek verb, πτωχεύω, “to become poor,” not the Philippians hymn’s κενόω, “to empty”) to the established kenosis doctrine cluster (Philippians package: emptied_himself, form_of_a_servant). English variants: “became poor,” “impoverished himself.” Theological meaning: the christological ground for the Corinthians’ own generosity. Tamil: ஐசுவரியமுள்ளவராயிருந்தும் உங்கள்பொருட்டு தரித்திரரானார் [NEW], cross-referencing established kenosis vocabulary [TM-REUSE cross-reference]. Risk: High — teaching material should note the thematic (not lexical) link to Philippians 2:6-8 so believers see one consistent pattern of Christ’s self-giving, without conflating the two distinct Greek verbs into a single doctrine-term.
ἰσότης (isotēs, 8:13-14) — “equality/fairness.” [NEW] Literal: equal balance, fair proportion. Semantic range: not enforced economic leveling but reciprocal, need-based sharing among churches. Tamil: சமநிலை (samanilai). Risk: Medium.
λογία (logia, 1 Cor 16:1 background; cf. 2 Cor 8-9’s “collection”) — collection/offering [for the saints]. [NEW] Literal: a monetary collection. Tamil: நன்கொடை (nankodai), cross-referencing established காணிக்கை (offering, Philippians package’s sacrifice_offering). Risk: Medium — must not be assimilated to தானம் (Hindu merit-generating almsgiving) framing; the offering here is an act of grace-produced generosity toward the church’s needy, not a merit-purchase.
σπείρων φειδομένως… σπείρων ἐπ᾽ εὐλογίαις (9:6) — “sowing sparingly… sowing bountifully” [with corresponding reaping]. [TM-REUSE root, with contextual distinction flagged] established sow_and_reap term from the Galatians package, விதைத்ததையே அறுத்தல். Semantic range HERE: generous giving yielding a proportionate harvest of blessing (both material and spiritual), not the Galatians passage’s eschatological flesh/Spirit-and-final-judgment framing. Theological meaning: the same agrarian metaphor, applied to a distinct doctrine (Generosity and Grace in Giving rather than Sowing and Reaping under God’s Judgment). Tamil: விதைத்ததையே அறுத்தல் [TM-REUSE], with a translator note distinguishing the two doctrinal applications. Risk: High — same karma-proverb collision risk as the Galatians usage (வினை விதைத்தவன் வினை அறுப்பான்) applies here too; must stay anchored to God’s proportionate, gracious response to generosity, never to an impersonal transactional principle guaranteeing prosperity in return for giving (a documented pressure point already flagged for god_will_supply_every_need in the Philippians package).
ἱλαρὸν δότην (hilaron dotēn, 9:7) — “a cheerful giver.” [NEW] Literal: ἱλαρός, cheerful, glad (root of English “hilarious”). Semantic range: giving that flows from joy, not compulsion or calculation (“not reluctantly or under compulsion”). English variants: “cheerful giver.” Theological meaning: the affective quality God desires in giving — matching the letter’s broader “Suffering and Comfort” joy-in-hardship theme. Tamil: உற்சாகமான மனதுடன் கொடுப்பவன் (utsaagamaana manathudan koduppavan). Risk: High — must not be softened into a transactional principle (“give cheerfully and God will reward you,” reducing generosity to an investment strategy); the cheerfulness itself, not an expected payout, is the point (though 9:8-11 does promise God’s gracious provision as a separate, following truth, not the giver’s motive).
δωρεά (dōrea, 9:15) — “gift” [referring to Christ/salvation, “his indescribable gift”]. [TM-REUSE root] ஈவு, established in the Ephesians package for δῶρον (a cognate noun). Tamil: ஈவு. Risk: High (inherited) — never வரம் (a merited devotional boon).

Chapter 10 (10:1-18)

πραΰτης καὶ ἐπιείκεια τοῦ Χριστοῦ (10:1) — “meekness and gentleness of Christ.” [TM-REUSE root] சாந்தகுணம், established in the Philippians package. Risk: Medium (inherited).
ὅπλα… σαρκικά / τὰ ὅπλα τῆς στρατείας ἡμῶν (10:4) — “weapons… of the flesh / the weapons of our warfare.” [TM-REUSE, flesh] மாம்சம். Risk: High (inherited).
ὀχυρώματα (ochyrōmata, 10:4) — “strongholds.” [NEW] Literal: fortified defensive structures. Semantic range: entrenched patterns of thought/argument resisting the knowledge of God — figurative, not literal military or occult “strongholds.” English variants: “strongholds,” “fortresses.” Theological meaning: connects to the established spiritual_warfare doctrine cluster, but here the battlefield is specifically ideas and arguments (“every lofty opinion raised against the knowledge of God,” ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ), not cosmic powers as in Ephesians 6. Tamil: அரண்கள் (aranggal). Risk: High — must not be popularly re-mapped onto literal territorial spiritual-warfare practice (a documented pattern in some independent-church contexts, e.g. prayer-walking to “break strongholds” over cities) without qualification; the text’s own referent is arguments and proud reasoning, not geographic or demonic territory.
αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ (10:5) — “taking every thought captive to obey Christ.” Tamil: எந்த சிந்தனையையும் கிறிஸ்துவுக்குக் கீழ்ப்படியச் சிறைப்படுத்துகிறோம் [NEW], reusing established கீழ்ப்படிதல் [TM-REUSE, from Ephesians]. Risk: Medium.
ὁ καυχώμενος ἐν κυρίῳ καυχάσθω (10:17) — “let the one who boasts, boast in the Lord.” [TM-REUSE] மேன்மைபாராட்டுதல் + கர்த்தர். Risk: Low-Medium (inherited).

Chapter 11 (11:1-33)

ζῆλος θεοῦ (zēlos theou, 11:2) — “godly jealousy” [for the Corinthians]. [NEW] Literal: zeal proper to God’s own protective covenant-jealousy over his people. Semantic range: protective, covenant-love zeal, not petty possessiveness. Tamil: கடவுளுக்கேற்ற வைராக்கியம் (kadavulukkettra vairaakiyam) [TM-REUSE கடவுள்]. Risk: Medium — must not read as a competitive or self-interested emotion; grounded in Paul’s role as the one who “betrothed” the Corinthians to Christ.
ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ, παρθένον ἁγνήν παραστῆσαι τῷ Χριστῷ (11:2) — “I betrothed you to one husband, to present you as a pure virgin to Christ.” [NEW] Semantic range: bridal, covenant-fidelity imagery for the church’s exclusive devotion to Christ. Theological meaning: grounds the ch. 11 warning against “another Jesus,” “a different spirit,” “a different gospel” (11:4) — spiritual unfaithfulness pictured as marital infidelity. Tamil: ஒரே கணவனுக்கு நிச்சயிக்கப்பட்ட கன்னிகையாக உங்களைக் கிறிஸ்துவுக்கு ஒப்புக்கொடுக்க (ore kanavanukku nichchayikkappatta kannigaiyaaga ungalai Kiristhuvukku oppukkodukka). Risk: Medium-High — should be handled with awareness that arranged-betrothal imagery is culturally resonant in Tamil family life and can land with appropriate seriousness about exclusive devotion, but must not be over-literalized into gender-specific application beyond Paul’s corporate-church referent.
ψευδαπόστολοι (pseudapostoloi, 11:13) — “false apostles.” [NEW, headline doctrine term] Literal: pseudo- (“false”) + apostolos (established அப்போஸ்தலன்). Semantic range: individuals falsely claiming apostolic authority and status. English variants: “false apostles.” Theological meaning: the headline doctrine “Genuine versus False Apostleship” — Paul’s sharpest, most direct naming of the opposition in this letter. Tamil: கள்ள அப்போஸ்தலர்கள் (kalla appostalarkal), built on established அப்போஸ்தலன் [TM-REUSE]. Risk: Critical — the compound must be exact and unambiguous; teaching material must make clear the referent is a specific historical group opposing Paul’s ministry at Corinth, not a general license to label any disagreeing minister “false.”
ἐργάται δόλιοι (ergatai dolioi, 11:13) — “deceitful workers.” [NEW] Tamil: வஞ்சக ஊழியர்கள் (vanjaga oozhiyarkal) [TM-REUSE வஞ்சகம், ஊழியம்]. Risk: High.
μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ (11:13) — “disguising themselves as apostles of Christ.” [NEW — cross-reference risk flagged] Literal: μετασχηματίζω, to change one’s outward form/appearance deceptively (a DIFFERENT compound from 3:18’s μεταμορφόω, though related in root — see the ch. 3 flag above). Tamil: கிறிஸ்துவின் அப்போஸ்தலர்களாக வேஷம் தரிக்கிறவர்கள் (Kiristhuvin appostalargalaaga vesham tharikkiravargal). Risk: High — must be kept lexically and conceptually distinct from the ch. 3/4/12/Philippians மறுரூபமாக்குதல் family (genuine, Spirit-wrought transformation); this is COUNTERFEIT disguise, the opposite doctrinal direction.
ὁ σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός (11:14) — “Satan disguises himself as an angel of light.” [NEW, headline term] Tamil: சாத்தான் ஒளியின் தூதனாக வேஷம் தரிக்கிறான் (Saathaan oliyin thoothanaaga vesham tharikkiraan), reusing established சாத்தான் [TM-REUSE, this document]. Risk: Critical — the single most important verse for discernment doctrine in the letter; must communicate that evil can present convincingly as good/light, without implying the true “தூதன்” (angel/messenger, already used for divine messengers in the Ephesians package for related warfare vocabulary) category is itself suspect.
διάκονοι δικαιοσύνης (diakonoi dikaiosynēs, 11:15) — “servants of righteousness” [Satan’s servants disguised as such]. Tamil: நீதியின் ஊழியர்கள் [TM-REUSE நீதி, ஊழியம்] [NEW compound]. Risk: High.
οἱ ὑπερλίαν ἀπόστολοι (hoi hyperlian apostoloi, 11:5; 12:11) — “the super-apostles” [ironic]. [NEW] Literal: ὑπερλίαν, “beyond measure, exceedingly” + ἀπόστολος. Semantic range: Paul’s sarcastic label for the self-important rival teachers the Corinthians esteemed above him. English variants: “super-apostles,” “most eminent apostles,” “these super-apostles.” Tamil: “மிகவும் மேன்மையான அப்போஸ்தலர்” எனச் சொல்லிக்கொள்பவர்கள் (migavum menmaiyaana appostalar ena sollikkolpavargal). Risk: Medium-High — the irony/sarcasm must be preserved in Tamil (e.g., through quotation marks or an equivalent rhetorical marker), or the phrase risks being read as a sincere honorific title, inverting Paul’s point entirely.
catalog of Paul’s sufferings (11:23-27) — imprisonments, beatings, shipwrecks, hunger, exposure, etc. [TM-REUSE cluster] உபத்திரவங்கள், பாடுகள். Risk: High (inherited) — grounds “Suffering and Comfort in Ministry” and “Genuine versus False Apostleship” (genuine apostleship is authenticated by suffering, not triumphalist display).
ἀσθένεια (astheneia, 11:21, 29-30) — weakness. [NEW, headline doctrine term — introduced here, developed fully in ch. 12] Literal: lack of strength, frailty, illness. Semantic range: the paradoxical badge of authentic ministry Paul boasts in, rather than concealing. Tamil: பலவீனம் (balaveenam). Risk: High — see full treatment under ch. 12.

Chapter 12 (12:1-21)

ὀπτασίας καὶ ἀποκαλύψεις κυρίου (12:1) — “visions and revelations of the Lord.” [TM-REUSE root] வெளிப்படுத்துதல், established in the Galatians package for ἀποκάλυψις. Risk: High (inherited) — must not be rendered as a generic mystical/dream experience (a live Tamil devotional-folk category); this is a specific divine disclosure.
ἁρπαγέντα ἕως τρίτου οὐρανοῦ (12:2) — “caught up to the third heaven.” [NEW] Literal: a Jewish cosmological framework of multiple heavens, with the third understood as God’s own dwelling. Semantic range: an extraordinary, unrepeatable apostolic experience, not a template for believers to seek. English variants: “third heaven.” Tamil: மூன்றாம் பரலோகம் (moonram paralogam), reusing established பரலோகம் [TM-REUSE, Philippians package — never சொர்க்கம்/வைகுண்டம்/கைலாசம்]. Risk: High — must not be assimilated into Hindu multi-loka cosmology (which has its own numbered heavenly/other-worldly realms, e.g. Vaikuntha, Kailasa, Svarga, in various traditions’ cosmological maps); பரலோகம் keeps the referent within the established, exclusively biblical heaven-vocabulary.
παράδεισος (paradeisos, 12:4) — “paradise.” [NEW] Literal: a loanword (ultimately Persian, via Greek) for a walled garden/park, used in Jewish and Christian tradition for the place of blessed presence with God (cf. Luke 23:43). Tamil: பரதீசு (paradheesu), the established Tamil Bible transliteration. Risk: Medium — distinguish from generic “paradise” imagery in Tamil popular usage (which can denote any idyllic place); here specifically God’s own presence, synonymous in context with the third heaven.
σκόλοψ τῇ σαρκί (skolops tē sarki, 12:7) — “a thorn in the flesh.” [NEW, headline doctrine term] Literal: σκόλοψ, a sharp stake or thorn causing ongoing pain (not a splinter). Semantic range: a persistent, painful affliction (its precise nature debated — physical illness, opponent, or temptation — but its function is clear: humbling). English variants: “thorn in the flesh,” “thorn in my side.” Theological meaning: the central case study for “Power in Weakness” — a suffering God permits but does not remove, for a stated purpose (to prevent conceit, 12:7b). Tamil: சரீரத்தில் ஒரு முள் (sareerathil oru mul), reusing established மாம்சம்/சரீரம் vocabulary contextually [TM-REUSE சரீரம் from established Ephesians/Colossians சரீரம் usage]. Risk: High — must be presented as a real, ongoing, unresolved affliction (not removed even after repeated prayer, 12:8), reframing the doctrine of healing/suffering away from a formulaic prosperity-and-removal expectation.
ἄγγελος σατανᾶ (angelos satana, 12:7) — “a messenger of Satan.” [TM-REUSE root] சாத்தான். Risk: High (inherited).
ἀρκεῖ σοι ἡ χάρις μου (arkei soi hē charis mou, 12:9) — “My grace is sufficient for you.” [TM-REUSE] கிருபை. Theological meaning: the letter’s — and arguably the doctrine’s — single most quoted verse for “Power in Weakness.” Tamil: என் கிருபை உனக்குப் போதுமானது [TM-REUSE கிருபை]. Risk: Critical — கிருபை must retain its established unmerited-favor sense even in this comfort-in-suffering context; must not drift toward a magical-sufficiency or talismanic reading (grace as a supernatural force-field) but remain God’s personal, relational favor sustaining a specific sufferer.
ἡ δύναμίς μου ἐν ἀσθενείᳳ τελεῖται (hē dynamis mou en astheneia teleitai, 12:9) — “my power is perfected/made complete in weakness.” [TM-REUSE + NEW pairing] established δύναμις (power_of_god family, வல்லமை) paired with ἀσθένεια (weakness, பலவீனம்). Theological meaning: the doctrine’s thesis statement. Tamil: என் வல்லமை பலவீனத்திலே பூரணமாகிறது [TM-REUSE வல்லமை]. Risk: Critical — வல்லமை, never சக்தி (per the established rule against the Amman-goddess-adjacent term); the paradox (power perfected THROUGH, not despite, weakness) must not be softened into “power triumphs over weakness,” which would lose the doctrine’s distinctive claim that weakness is the very location, not merely the backdrop, of God’s power.
ἐπισκηνώσῃ ἐπ᾽ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ (12:9) — “the power of Christ may rest/dwell upon me.” Literal: ἐπισκηνόω, to pitch a tent over, to take up residence upon. Tamil: கிறிஸ்துவின் வல்லமை என்மேல் தங்கும்படி [TM-REUSE வல்லமை] [NEW]. Risk: High.
εὐδοκῶ ἐν ταῖς ἀσθενείαις (12:10) — “I am content/well-pleased in weaknesses.” [TM-REUSE root] மனநிறைவு, established in the Philippians package for αὐτάρκης-family contentment vocabulary (a related but distinct term here, εὐδοκέω — “to be well-pleased”; teaching material may cross-reference the two). Risk: High (inherited caution against பற்றின்மை/vairāgya-style detachment misreading).
τὰ σημεῖα τοῦ ἀποστόλου… σημείοις καὶ τέρασιν καὶ δυνάμεσιν (12:12) — “the signs of a true apostle… signs and wonders and mighty works.” Tamil: அப்போஸ்தலனுடைய அடையாளங்கள்… அடையாளங்களும் அற்புதங்களும் வல்லமையான செய்கைகளும் [TM-REUSE அப்போஸ்தலன், வல்லமை] [NEW compound]. Risk: Medium-High — grounds “Genuine versus False Apostleship”; must not be read as license to demand miraculous proof as a precondition for recognizing ministry (the letter’s larger argument privileges weakness and suffering as the deeper authenticating mark, cf. 12:9-10).

Chapter 13 (13:1-13)

ἐν στόματι δύο μαρτύρων καὶ τριῶν σταθήσεται πᶰν ῥῆμα (13:1, quoting Deuteronomy 19:15) — established juridical principle; low new-term content.
ἑαυτοὺς πειράζετε… ἑαυτοὺς δοκιμάζετε (13:5) — “test yourselves… examine yourselves.” [NEW, headline term] Literal: πειράζω, to test/try; δοκιμάζω, to examine/assay (as testing the purity of metal). Semantic range: self-examination regarding genuineness of faith, not introspective anxiety or ritual self-mortification. English variants: “test yourselves,” “examine yourselves.” Theological meaning: the letter’s climactic call — connects directly to the Colossians package’s established christ_in_you doctrine (13:5 asks, “do you not realize that Jesus Christ is in you?”). Tamil: உங்களைச் சோதித்துப் பாருங்கள் (ungalai sodhithu paarungal), cross-referencing established உங்களில் கிறிஸ்து [TM-REUSE, Colossians package] for the “Christ in you” clause. Risk: High — must not be taught as ascetic self-mortification (தவம், already forbidden in the Colossians package’s asceticism-rejection doctrine) or as anxious, uncertain self-scrutiny for multi-lifetime merit-accounting; it is a single, confident test of whether genuine faith and Christ’s indwelling presence are real.
ἀδόκιμοι (adokimoi, 13:5-6) — “failing the test / disqualified.” [NEW] Literal: the negative of δόκιμος (approved after testing) — “unapproved,” “counterfeit.” Tamil: தேறாதவர்கள் (thetraathavargal). Risk: Medium-High.
ἠσθένησεν… ζῇ ἐκ δυνάμεως θεοῦ (13:4) — “[Christ] was crucified in weakness… lives by the power of God.” [TM-REUSE + NEW pairing — flag distinct from crucified_with_christ] Semantic range: a direct statement about Christ’s OWN crucifixion-in-weakness and resurrection-life-in-power — grammatically and doctrinally distinct from the Galatians package’s established crucified_with_christ union formula (2:19-20, “I have been crucified with Christ”), though thematically related. Tamil: பலவீனத்தில் சிலுவையில் அறையப்பட்டார்… கடவுளுடைய வல்லமையினால் வாழுகிறார் [TM-REUSE சிலுவை, வல்லமை, கடவுள்] [NEW]. Risk: Critical — translators and reviewers must keep this direct Christological statement (about Christ’s own historical crucifixion) distinct from the separate union-with-Christ doctrine, so the two are not merged into a single confused claim.
Trinitarian benediction (13:13/14): ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος — “the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit.” [TM-REUSE, ALL PARTS EXACT] கிருபை + கர்த்தர் இயேசு கிறிஸ்து + அன்பு + கடவுள் + ஐக்கியம் + பரிசுத்த ஆவியானவர். Theological meaning: the letter’s closing benediction, one of the New Testament’s clearest three-Person formulas — foundational for Trinitarian doctrine, widely used liturgically. Tamil: கர்த்தராகிய இயேசு கிறிஸ்துவின் கிருபையும், கடவுளுடைய அன்பும், பரிசுத்த ஆவியானவருடைய ஐக்கியமும் [TM-REUSE, all elements]. Risk: Critical — every element must reuse its established rendering exactly and appear in the established order; this benediction is among the most frequently quoted verses in Tamil Christian liturgical life and any deviation would be immediately and widely noticed.

Summary of New Doctrinal Term Categories Introduced by 2 Corinthians

Curriculum Doctrine	Primary New/Reused Terms
Reconciliation with God	ஒப்புரவாக்குதல் [TM-REUSE], கணக்கிடப்படாத குற்றங்கள் [NEW], தூதுவர் [NEW]
New Creation in Christ	புதிய சிருஷ்டி [TM-REUSE, EXACT]
Suffering and Comfort in Ministry	ஆறுதல் [NEW], உபத்திரவம் [TM-REUSE], பாடுகள் [TM-REUSE]
The New Covenant versus the Old	புதிய உடன்படிக்கை [NEW], எழுத்து/ஆவி [NEW], திரை [NEW], மறுரூபமாக்கப்படுகிறோம் [NEW, shared root]
Sincerity and Apostolic Authority	நேர்மை [NEW], தூதுவர் [NEW], கடவுளுடைய வசனத்தை வியாபாரம் செய்தல் [NEW]
Generosity and Grace in Giving	ஈகை [NEW], நன்கொடை [NEW], உற்சாகமான மனதுடன் கொடுப்பவன் [NEW]
Power in Weakness	பலவீனம் [NEW], மண்பாண்டங்களில் பொக்கிஷம் [NEW], சரீரத்தில் ஒரு முள் [NEW]
Genuine versus False Apostleship	கள்ள அப்போஸ்தலர்கள் [NEW], “மிகவும் மேன்மையான அப்போஸ்தலர்” [NEW], ஒளியின் தூதனாக வேஷம் தரிக்கிறான் [NEW]

All terms above are recorded in full in 08_core_glossary.md for direct import into translation_memory.json at Phase 1 Step 8/Phase 2 handoff.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.