Semantic Analysis
Semantic Analysis — 2 Corinthians (Koine Greek → Ukrainian)
Methodology and Scope
This document analyzes 2 Corinthians in its original Koine Greek across all thirteen chapters. The core passage, 2 Corinthians 5:11–21, receives full verse-by-verse treatment. Every other chapter receives a chapter-level study of its load-bearing theological terms using the same fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Ukrainian) rendering with risk assessment.
Per the mandate governing this Language Package, any term already fixed in the baseline Romans/Galatians translation_memory.json must be reused exactly — these are marked “(TM: reused)” below. New terms proposed here are candidates for entry into the same translation memory file and are risk-tiered using the identical Critical/High/Medium/Low framework, taking into account Ukraine’s three-tradition religious landscape (Orthodox Church of Ukraine, historically Moscow-linked Ukrainian Orthodox Church, Ukrainian Greek Catholic Church) and the acute, current wartime context (since 2014, intensified since 2022).
2 Corinthians is unusually dense in autobiographical, polemical, and metaphor-driven language (military imagery, commercial imagery, priestly/temple imagery), which makes its risk profile distinct from Romans and Galatians: several of its central images (weapons, strongholds, captivity, triumph) collide directly with Ukraine’s literal, ongoing war, not merely its history or politics.
CORE PASSAGE: 2 Corinthians 5:11–21 — Verse-by-Verse Analysis
5:11 — “Therefore, knowing the fear of the Lord, we persuade others…”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| φόβος Κυρίου phobos Kyriou fear of the Lord | reverent awe; dread of judgment; covenantal reverence ”fear of the Lord,” “reverence for the Lord” | Motivates Paul’s ministry integrity; not servile terror but reverent accountability before Christ’s judgment seat (5:10) | страх Господній | Medium |
| πείθω peithō to persuade, win over | persuade by argument; also “to trust/be confident” (middle/passive) “persuade,” “try to persuade,” “commend ourselves to” | Paul’s appeal to human conscience, not manipulation | переконувати | Low |
| φανερόω phaneroō to make visible, manifest | disclose what is hidden; reveal true character ”made known,” “manifest,” “plain” | God’s, and by extension Paul’s, transparency before human and divine scrutiny | бути явним / об’явлено | Low |
| συνείδησις syneidēsis joint-knowledge (with oneself); conscience | moral self-awareness; faculty judging one’s own conduct ”conscience” | The Corinthians’ own conscience should confirm Paul’s sincerity | совість | Low-Medium |
5:12 — “We are not commending ourselves again but giving you cause to boast about us…”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| συνιστάνω synistanō to commend, present favorably | recommend; establish credibility ”commend,” “recommend” | Paul distances himself from self-promotion tactics used by rivals (cf. ch.11) | рекомендувати / вихваляти себе | Medium |
| καύχημα kauchēma ground/matter for boasting | object or occasion of pride, positive or negative ”boast,” “pride,” “something to be proud of” | Corinthians should have grounds to defend Paul against rivals who boast κατὰ πρόσωπον | похвала / підстава для похвали | Medium |
| πρόσωπον prosōpon face; outward appearance | visible presentation, sometimes with connotation of superficiality ”face,” “appearance,” “outward show” | Contrasted with καρδία — Paul’s rivals judge by outward show | лице / зовнішність | Low |
| καρδία kardia heart | seat of will, emotion, moral character ”heart” | The true, inward reality God and Paul value over surface appearance | серце | Low |
5:13 — “If we are beside ourselves, it is for God; if we are of sound mind, it is for you.”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| ἐξίστημι existēmi to stand outside oneself | to be beside oneself, ecstatic, “mad” (as rivals may have alleged) “beside ourselves,” “out of our mind,” “crazy” | Possibly answering an accusation of religious excess directed at Paul; his zeal is oriented wholly to God | бути “не при собі” / екстаз (для Бога) | Medium |
| σωφρονέω sōphroneō to be of sound mind, self-controlled | sober judgment; moderation; rational self-mastery ”sober-minded,” “in our right mind” | Paul’s rational, measured ministry conduct toward the Corinthians | бути розсудливим / тверезомислячим | 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.”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| ἀγάπη τοῦ Χριστοῦ agapē tou Christou the love of Christ | Christ’s own love for believers (subjective genitive is the majority reading in context) “the love of Christ,” “Christ’s love” | The controlling motive of all apostolic ministry (see Galatians TM: любов — established) | любов Христова (любов Христа) | High — inherits Galatians’ High-risk любов entry; must read as Christ’s own committed action toward humanity, not generic sentiment |
| συνέχω synechō to hold together, constrain | compel, control, hem in (also “seize,” “afflict”) “controls,” “compels,” “constrains” | Christ’s love as the driving, controlling force of Paul’s entire ministry — must not be rendered with any word evoking captivity/imprisonment given wartime полон-sensitivity (see below) | спонукає нас / охоплює нас | Medium — avoid терms built on полон root |
| κρίνω krinō to judge, decide, conclude | reach a legal or logical verdict ”concluded,” “judged,” “reckoned” | Paul’s reasoned theological conclusion from Christ’s death | дійшли висновку / розсудили | Low |
| εἷς ὑπὲρ πάντων ἀπέθανεν heis hyper pantōn apethanen one died on behalf of all | substitutionary/representative death formula ”one died for all” | Central atonement statement: Christ’s single death accomplishes what is credited to all | один за всіх помер | Critical — substitutionary atonement claim; must not be softened to mere exemplary death |
| οἱ πάντες ἀπέθανον hoi pantes apethanon therefore all died | corporate/representative death “in” Christ’s death ”therefore all died,” “all have died” | Believers are reckoned to have died with Christ (cf. Galatians 2:20, “crucified with Christ” — TM reused) | отже всі померли | Critical — parallels the Galatians TM entry “розп’ятий з Христом”; same East-West framing caution applies (existential/forensic outworking, not automatic ontological transformation claim) |
5:15 — “…that those who live might no longer live for themselves but for him who died and was raised for them.”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| ζῶντες zōntes the living ones | those alive as a result of Christ’s death ”those who live,” “the living” | Believers as recipients of new life through Christ’s death | ті, хто живуть | Low |
| ἑαυτοῖς ζῶσιν heautois zōsin live for themselves | self-oriented existence ”live for themselves” | The old, self-centered mode of life now renounced | жити для себе | Low |
| τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι tō hyper autōn apothanonti kai egerthenti for the one who died and was raised on their behalf | death and resurrection as one saving act, for believers ”for him who died and was raised for them” | Combines death and resurrection (see Romans TM: воскресіння, Critical/Medium risk) as the ground of a reoriented life | для Того, Хто за них помер і воскрес | High — воскресіння (TM reused) here anchored personally, not merely commemorated at Easter/Великдень |
5:16 — “From now on, therefore, we regard no one according to the flesh…”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| κατὰ σάρκα kata sarka according to flesh | here: by worldly/human standards of evaluation — a third distinct sense of σάρξ, alongside the neutral σῶμα-adjacent sense and the ethical Galatians sense ”according to the flesh,” “from a worldly point of view,” “by human standards” | Paul renounces merely human criteria (status, appearance, rhetoric) for evaluating people, including Christ himself before conversion | за тілом / за людськими мірками | Critical — тіло already Critical from Galatians TM (ethical flesh vs. σῶμα); this verse introduces a third sense (worldly evaluative standard) that must be disambiguated in exposition so as not to merge with either prior sense |
| οἴδαμεν / ἐγνώκαμεν oidamen / egnōkamen we know / we have known | two verbs of knowing — the second (perfect) stresses a settled, past-rooted knowledge now left behind ”we knew,” “we have known” | Paul’s own prior, merely human assessment of Christ, now abandoned | ми знали / ми пізнали | Low |
5:17 — “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| ἐν Χριστῷ en Christō in Christ | union/incorporation formula ”in Christ” | Locates the entire transformation in union with Christ, not self-effort | у Христі | High (TM: reused — see Romans package “christian_identity_in_christ”) |
| καινὴ κτίσις kainē ktisis new creation | a genuinely new act of creation, individual and (by extension) cosmic-eschatological ”new creation,” “new creature” | Term already fixed in baseline TM (Galatians 6:15): нове творіння. Here applied to the individual believer rather than to the circumcision controversy — same term, adjacent nuance | нове творіння | High (TM: reused exactly). Must retain full eschatological force; not a “fresh start” cliché |
| τὰ ἀρχαῖα παρῆλθεν ta archaia parēlthen the ancient/old things passed away | complete, decisive termination of the old order ”the old has passed away,” “old things have passed” | The old, pre-Christ identity and standing are decisively ended | старе минуло | Medium |
| γέγονεν καινά gegonen kaina new things have come to be | a perfect-tense, settled, ongoing new reality ”the new has come,” “new things have come” | The new reality is already, presently established, not merely future | нове настало | Medium |
5:18 — “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| τὰ πάντα ἐκ τοῦ θεοῦ ta panta ek tou theou all things from God | divine sole-source origin ”all this is from God,” “all these things are from God” | God’s initiative, not human achievement, grounds reconciliation | все це від Бога | Medium |
| καταλλάσσω katallassō to exchange, reconcile | change from enmity to friendship; restore right relationship ”reconcile,” “restore to favor” | God’s own decisive act resolving the enmity of sin between himself and humanity through Christ | примирити | Critical — see extended note below |
| διακονία τῆς καταλλαγῆς diakonia tēs katallagēs ministry/service of reconciliation | the apostolic task of proclaiming and mediating (not effecting) God’s reconciling work ”ministry of reconciliation” | Paul’s (and every believer’s) commissioned task of announcing what God has already accomplished | служіння примирення | Critical |
Extended note — reconciliation/примирення (Critical): In the Greek Catholic tradition specifically, and adjacent to Roman Catholic usage understood by many Ukrainian Greek Catholic readers, “Sacrament of Reconciliation” (Таїнство Покаяння і Примирення) is the formal liturgical name for individual confession to a priest. 2 Corinthians 5:18–19 describes God’s own once-for-all objective reconciling act in Christ — not the repeated sacramental rite bearing a closely related name. Exposition must state explicitly that Paul’s “reconciliation” here is the finished, once-for-all basis of the relationship with God on which any ongoing sacramental practice would itself depend, not a synonym for that practice. This is analogous to, and should be cross-referenced with, the baseline’s treatment of освячення (sanctification) and its collision with the folk-liturgical свячення паски.
5:19 — “…that God was in Christ reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| κόσμος kosmos world | the created order; humanity generally (not “the world” as opposite of “peace,” a homograph flagged in the Romans baseline for мир) “the world,” “humanity” | The scope of reconciliation is universal in offer | світ | Medium — do not confuse with мир (“peace”/“world” homograph already flagged in baseline; світ is the correct, unambiguous Ukrainian word for kosmos and avoids that collision |
| μὴ λογιζόμενος mē logizomenos not reckoning, not counting | forensic/accounting metaphor: not entering something into a ledger against someone ”not counting,” “not imputing,” “not holding against them” | Directly parallel to the baseline’s Romans 4 “imputed righteousness” (зарахована праведність) vocabulary, here used negatively: sins not credited/charged | не зараховуючи (їм провин) | Critical — shares the baseline’s зарахувати root and inherits the same East-West forensic-accounting caution: this is a specifically Western/forensic category (God’s ledger-judgment not applied) with no fully developed parallel in Orthodox/Greek Catholic soteriology; must be taught explicitly, exactly as the baseline instructs for imputed_righteousness |
| παράπτωμα paraptōma a false step, trespass | moral failure, sin viewed as a “falling aside" "trespasses,” “transgressions,” “sins” | The specific debts/offenses not charged to humanity’s account | провини / переступи | Medium |
| λόγος τῆς καταλλαγῆς logos tēs katallagēs word/message of reconciliation | the content of the gospel proclamation entrusted to the apostles ”message of reconciliation,” “word of reconciliation” | The gospel content Paul is commissioned to proclaim (parallel to Євангеліє, TM reused) | слово примирення | Critical (compounds with καταλλαγή above) |
5:20 — “Therefore we are ambassadors for Christ, God making his appeal through us. We implore you on Christ’s behalf: be reconciled to God.”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| πρεσβεύω presbeuō to be an elder/envoy, to serve as ambassador | to represent officially with delegated authority, as a diplomatic envoy ”ambassador,” “we represent,” “envoy” | Paul’s authority is delegated and representative, not self-generated — parallel to ἀπόστολος (apostle, TM reused) as a “sent one” | посол / ми виступаємо як посли | High — see extended note below |
| ὑπὲρ Χριστοῦ hyper Christou on behalf of Christ | representative agency ”on behalf of Christ,” “for Christ” | Paul’s speech carries Christ’s own authority and appeal | від імені Христа | High |
| δέομαι deomai to beg, implore | urgent entreaty, stronger than simple request ”we implore,” “we beg,” “we entreat” | The urgency of the appeal, matching baseline’s закликати/благати context-sensitivity (exhort entry) | ми благаємо / просимо | Medium |
| καταλλάγητε τῷ θεῷ katallagēte tō theō be reconciled to God! | imperative — a summons to receive/enter what God has already accomplished ”be reconciled to God” | The human response called for: not achieving reconciliation but receiving it | примиріться з Богом | Critical (compounds with καταλλάσσω above) |
Extended note — ambassador/посол (High): “Посол” is the ordinary, live Ukrainian word for a state’s diplomatic ambassador and appears constantly in current news given Ukraine’s wartime diplomacy, alliance negotiations, and international appeals for support. This resonance can be a genuine asset — Paul’s image is itself diplomatic and appeals to a king’s authority — but exposition must keep clear that Paul’s “embassy” carries Christ’s own authority for an appeal of reconciliation with God, and must not be flattened into, or overshadowed by, real-world diplomatic and political appeals readers will immediately associate with the term.
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.”
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| τὸν μὴ γνόντα ἁμαρτίαν ton mē gnonta hamartian the one who did not know sin | sinlessness, total moral innocence ”who knew no sin,” “who had no sin” | Christ’s sinlessness as the necessary basis for the substitution that follows | Той, Хто не спізнав/не знав греха | High — гріх is TM reused (High risk baseline term); here applied uniquely to Christ’s total innocence |
| ἁμαρτίαν ἐποίησεν hamartian epoiēsen he made [to be] sin | forensic/representative identification with sin’s guilt/penalty, not moral corruption of Christ’s own character ”made him to be sin,” “made him sin,” “treated as sin” | The heart of penal-substitutionary language in this letter; Christ representatively bears sin’s judicial consequence | зробив Його жертвою за грiх / вважав Його грiхом за нас | Critical — must not be read as Christ becoming morally sinful; requires explicit theological framing as forensic/representative, not ontological |
| γενώμεθα δικαιοσύνη θεοῦ genōmetha dikaiosynē theou we might become the righteousness of God | believers granted/credited God’s own righteous status, “in him" "become the righteousness of God,” “might become righteous” | Direct parallel to Romans TM праведність/виправдання — Critical baseline terms; here righteousness is not just declared to us but we “become” it in Christ, a striking exchange formula | ми стали праведністю Божою | Critical — inherits the baseline’s full Critical caution on праведність, виправдання, and зарахована праведність; this is the letter’s single densest concentration of forensic-exchange vocabulary and requires mandatory theologian review |
CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1 — Comfort in Affliction; the Trustworthiness of God’s Promises
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| παράκλησις / παρακαλέω paraklēsis / parakaleō calling alongside; comfort, encouragement, appeal | ”comfort,” “consolation,” “encouragement,” “appeal” | God’s own comforting activity, given so believers can comfort others (1:3-7) — the letter’s opening theme, recurring throughout | утіха / утішати | High — see extended note below |
| θλῖψις thlipsis pressure, crushing; affliction | ”affliction,” “trouble,” “suffering,” “distress” | Real, severe suffering Paul experienced in Asia (1:8), the occasion for God’s comfort | скорбота / страждання | High — acute wartime resonance; must neither minimize real suffering nor moralize it simplistically |
| πατὴρ τῶν οἰκτιρμῶν patēr tōn oiktirmōn father of mercies/compassions | ”Father of mercies” | God’s character as inherently compassionate, grounding the comfort theme | Отець милосердя | Medium |
| ἀρραβών arrabōn earnest-money, down payment, guarantee | ”guarantee,” “deposit,” “down payment,” “pledge” | The Spirit given as God’s own guarantee of the believer’s future inheritance (1:22; cf. 5:5) | запорука (Духа) | Medium — commercial/legal term; must retain the sense of God’s own guaranteeing pledge, not a mere financial metaphor devoid of relational weight |
| σφραγίζω sphragizō to seal, mark with a seal | ”sealed,” “put his seal on” | God’s ownership-mark on believers via the Spirit | запечатати (печаттю) | Low |
| βεβαιόω bebaioō to confirm, establish firmly | ”establishes,” “confirms” | God’s own faithfulness establishing believers in Christ | утверджує | Low |
| ἐπαγγελία epangelia promise | ”promise” | God’s covenant pledges, all fulfilled “yes” in Christ | обітниця | High (TM: reused from Galatians) |
| ναί καὶ οὒ nai kai ou yes and no | ”yes and no” | God’s promises are never wavering/ambiguous, unlike possibly Paul’s critics’ accusation against him | так і ні | Low |
| ἀμήν amēn truly, so be it | ”amen” | The confirming response to God’s promises “in Christ” | амінь | Low (TM: reused, established transliteration) |
Extended note — comfort/утіха (High): Note that Παράκλητος (“Paraclete,” a related but distinct noun) is the established Ukrainian title Утішитель for the Holy Spirit as Advocate/Comforter elsewhere in the New Testament (John 14-16). 2 Corinthians 1 does not use this title, but the shared root risks readers hearing an implicit Trinitarian title where Paul simply means God’s ordinary comforting activity toward the afflicted. Given the acute, current wartime need for comfort amid grief, loss, and displacement, this chapter’s pastoral register must be handled with warmth, not academic detachment, while keeping this terminological distinction clear.
Chapter 2 — Forgiveness, Fragrance of Christ, Integrity in Ministry
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| λύπη lypē grief, sorrow, pain | ”sorrow,” “grief,” “pain” | The painful visit/letter Paul does not wish to repeat (2:1-5); anticipates ch.7’s fuller treatment | смуток / скорбота | Medium |
| συγχωρέω / χαρίζομαι synchōreō / charizomai to forgive, grant graciously | ”forgive,” “grant forgiveness” | Interpersonal forgiveness within the church, modeled on grace | прощати / дарувати прощення | Medium — charizomai shares the χάρις (grace) root, worth noting as an asset connecting forgiveness to grace |
| νοήματα (Σατανᾶ) noēmata (Satana) schemes, designs, thoughts | ”designs,” “schemes,” “devices” | Awareness of Satan’s strategies against the church’s unity | задуми (сатани) | Low-Medium |
| ὀσμή / εὐωδία Χριστοῦ osmē / euōdia Christou odor / fragrance of Christ | ”aroma,” “fragrance,” “smell” | Paul’s ministry, in success or apparent failure, is itself a fragrant offering to God | пахощі / благоухання Христове | Low |
| θρίαμβος thriambos triumphal procession | ”triumph,” “triumphal procession” | God “leads us in triumph in Christ” — a Roman military-parade image, possibly with the double sense of Paul as both participant and captive on display | тріумфальний похід | Medium-High — some resonance with contemporary victory-parade imagery; Paul’s specific double-edged sense (glory and captive-display) must not be flattened into simple triumphalism |
| καπηλεύω kapēleuō to peddle, act as a huckster | ”peddling,” “hawking,” “commercializing” | Paul explicitly denies treating God’s word as a commercial product for profit, unlike rival teachers | торгувати (словом Божим) | Medium |
| κατέναντι θεοῦ katenanti theou in the sight of / before God | ”in the sight of God,” “before God” | Paul’s ministry conducted under God’s own scrutiny, not merely human approval | перед Богом | Low |
| εἰλικρίνεια eilikrineia sincerity, purity (lit. “judged in sunlight”) | “sincerity,” “purity of motive” | Core term for the doctrine “Sincerity and Apostolic Authority” | щирість | Medium |
Chapter 3 — The Letter and the Spirit; the New Covenant; Glory and the Veil
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| ἐπιστολαὶ συστατικαί epistolai systatikai letters of recommendation | ”letters of recommendation” | Paul needs no external credentials; the Corinthians’ transformed lives are his letter | рекомендаційні листи | Low |
| διαθήκη diathēkē covenant | ”covenant” | TM reused (завіт). Here specifically καινὴ διαθήκη, “new covenant” (3:6) | завіт | High — see extended note |
| καινὴ διαθήκη kainē diathēkē new covenant | ”new covenant” | The Spirit-given covenant of ministry, contrasted with the Mosaic covenant of letter/stone | новий завіт | Critical — see extended note |
| γράμμα gramma letter, written character | ”letter,” “written code” | The old covenant’s written law, which without the Spirit brings death/condemnation (3:6-7) | буква (закону) | High |
| πνεῦμα pneuma Spirit / spirit | ”Spirit,” “spirit” | Here explicitly the life-giving Holy Spirit contrasted with γράμμα; inherits the baseline’s bare-pneuma capitalization caution | Дух | Critical (TM: reused caution from Galatians — capitalize, gloss on first occurrence) |
| δόξα doxa glory | ”glory,” “radiance,” “splendor” | The fading glory on Moses’ face contrasted with the church’s unfading, increasing glory in the Spirit (3:7-18) | слава | High (TM: reused) |
| κάλυμμα kalymma veil, covering | ”veil” | Moses’ literal veil; metaphorically, the veil over unbelieving minds reading the old covenant, lifted only in Christ | покрив / завіса | Medium — requires supplied Exodus 34 narrative background |
| μεταμορφούμεθα metamorphoumetha we are being transformed | to change form/appearance | Believers, beholding Christ’s glory, are progressively transformed into his likeness by the Spirit (3:18) | перетворюємося (на подобу Христа) | Critical — see extended note |
| εἰκών eikōn image, likeness | ”image,” “likeness” | Believers transformed into Christ’s own image; connects to icon (ікона) theology, an asset given the shared traditions’ rich image-theology | образ (Христовий) | Medium — potential positive bridge to icon theology; note distinct from the false-god “image” senses elsewhere in Scripture |
| ἱκανότης / ἱκανός hikanotēs / hikanos sufficiency, adequacy | ”sufficiency,” “adequate,” “competent” | Paul’s competence for ministry comes from God, not himself (3:5-6); cf. 12:9’s “sufficient grace” | достатність / гідність (для служіння) | Medium — cross-reference with ch.12’s ἀρκεῖ |
| πλάκες λίθιναι / καρδίαι σάρκιναι plakes lithinai / kardiai sarkinai tablets of stone / hearts of flesh | ”tablets of stone” / “fleshly hearts,” “hearts of flesh” | Contrast of the old covenant’s external stone tablets with the new covenant’s inward writing on human hearts (Ezekiel echo) | кам’яні таблиці / серця з плоті | Medium — note this is a positive, neutral use of “flesh” (living, responsive heart), a fourth distinct sense of the σάρξ word-family, not to be confused with the Critical ethical flesh entry from Galatians |
Extended note — new covenant/новий завіт (Critical): “Новий Завіт” is also the standard Ukrainian title of the New Testament as a book (parallel to Старий Завіт, the Old Testament) — a naming convention the baseline itself notes as an asset for the general concept of завіт. In 2 Corinthians 3, however, Paul is contrasting two covenantal arrangements and modes of relating to God (a ministry of letter/death vs. a ministry of Spirit/life), not two documents. Exposition must explicitly state this is about covenant relationship, not merely “the New Testament as opposed to the Old Testament” as books, to prevent the doctrine flattening into a canon-comparison. Recommend lowercase “новий завіт” in exposition to visually distinguish from the capitalized book title “Новий Завіт.”
Extended note — transformed/перетворюємося (Critical): μεταμορφόω is the identical Greek root behind Христове Преображення (Christ’s Transfiguration), a major, richly iconographic feast (19 August, Old Calendar 6 August) in both the Orthodox and Greek Catholic liturgical years. 2 Corinthians 3:18 describes an ongoing, Spirit-worked transformation of every believer into Christ’s likeness — related to, but distinct from, Christ’s own singular Transfiguration event and its feast. This is a case where cultural rooting can be an asset (as with incarnation/icon theology in the baseline) if the distinction is made explicit, but a risk of confusion if left unaddressed, since untrained readers may assume the term refers only to the feast.
Chapter 4 — Treasure in Jars of Clay; the God of This Age; Momentary Affliction and Eternal Glory
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| θεὸς τοῦ αἰῶνος τούτου theos tou aiōnos toutou the god of this age | ”the god of this world/age” | Satan’s usurped, temporary dominion, blinding unbelievers’ minds (4:4) — not a rival true deity | бог цього віку | High — lowercase “бог” essential; must not be misread as compromising monotheism (Бог, capitalized, always the one true God per baseline) |
| τυφλόω typhloō to blind | ”blinded,” “has blinded” | Spiritual blindness preventing perception of the gospel’s glory | заслiпити | Low |
| εἰκὼν τοῦ θεοῦ eikōn tou theou image of God | ”image of God” | Christ as the true, perfect image of God — the content of the gospel Paul proclaims (4:4) | образ Божий | Medium — see ch.3 icon-theology bridge note |
| θησαυρὸς ἐν ὀστρακίνοις σκεύεσιν thēsauros en ostrakinois skeuesin treasure in clay/earthenware vessels | ”treasure in jars of clay,” “treasure in earthen vessels” | The gospel’s power held in fragile, unimpressive human ministers, so that the power is recognized as God’s | скарб у глиняних посудинах | Low |
| θλιβόμενοι thlibomenoi being afflicted, pressed | ”afflicted,” “hard pressed,” “troubled” | Ministry marked by real hardship, yet not crushed — an early statement of the “power in weakness” doctrine | пригнічені / тіснені | Medium — reuses ch.1’s affliction vocabulary field |
| ὁ ἔξω ἄνθρωπος / ὁ ἔσω ἄνθρωπος ho exō anthrōpos / ho esō anthrōpos the outer man / the inner man | ”outer self/man” / “inner self/man” | The body’s physical decay contrasted with the inward, Spirit-renewed self, renewed daily | зовнішня людина / внутрішня людина | Low-Medium |
| αἰώνιον βάρος δόξης aiōnion baros doxēs eternal weight of glory | ”eternal weight of glory,” “eternal glory” | Present, “light” affliction produces a disproportionate, everlasting glory — high pastoral relevance for wartime suffering | вічна вага (тягар) слави | High — reuses ch.1/3’s слава resonance field |
| πρόσκαιρος / αἰώνιος proskairos / aiōnios temporary / eternal | ”momentary/temporary” vs “eternal” | The contrast structuring 4:16-18’s entire argument | тимчасовий / вічний | Low |
| τὰ ἀόρατα ta aorata the unseen things | ”what is unseen,” “invisible things” | The object of faith’s focus, contrasted with the visible/temporary | невидиме | Low |
Chapter 5 (verses 1–10) — The Earthly Tent and the Heavenly Dwelling; the Judgment Seat of Christ
(Verses 11–21 receive full treatment in the Core Passage section above.)
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| σκῆνος skēnos tent, tabernacle | ”tent,” “earthly dwelling” | The present body as a temporary dwelling, contrasted with a permanent heavenly one | шатро / оселя (земна) | Low |
| οἰκία / οἰκοδομή (ἐκ θεοῦ) oikia / oikodomē (ek theou) house / building (from God) | “building from God,” “house not made with hands” | The believer’s future resurrection body, God-given and eternal | будівля (Богом уготована) | Low-Medium |
| γυμνός gymnos naked, unclothed | ”naked,” “unclothed” | The intermediate state’s incompleteness apart from final resurrection embodiment | нагий / без тіла | Medium — тіло’s Critical status (Galatians) means this must be handled carefully; here neutral σῶμα-adjacent sense, not the ethical sense |
| ἀρραβὼν τοῦ πνεύματος arrabōn tou pneumatos guarantee of the Spirit | ”guarantee/deposit of the Spirit” | Echoes 1:22; the Spirit as present assurance of future bodily redemption | запорука Духа | Medium (see ch.1) |
| εὐδοκοῦμεν eudokoumen we prefer, are well pleased | ”we would rather,” “we prefer” | Paul’s stated preference for being with the Lord over remaining in the body | ми хотіли б краще | Low |
| βῆμα τοῦ Χριστοῦ bēma tou Christou judgment seat/tribunal of Christ | ”judgment seat of Christ,” “tribunal of Christ” | Every believer’s future accounting before Christ for deeds done in the body — distinct from final condemnation, since believers are already justified | судилище Христове | High — must be distinguished from condemnation-judgment; an evaluative reckoning for believers, not a re-litigation of salvation already secured by faith |
Chapter 6 — Purity in Ministry; the Temple of the Living God; Unequal Yoking
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| καιρὸς εὐπρόσδεκτος kairos euprosdektos acceptable/favorable time | ”acceptable time,” “favorable time” | The present moment as the appointed time of salvation, quoting Isaiah | сприятливий час | Low |
| ἀπρόσκοπος aproskopos blameless, giving no offense | ”blameless,” “without offense,” “no stumbling block” | Paul’s careful, unimpeachable conduct in ministry | безпорочний / без спотикання | Medium |
| ὑπομονή hypomonē patient endurance | ”endurance,” “patience,” “steadfastness” | Endurance amid the hardship-catalogue of 6:4-10 — high resonance for wartime perseverance | терпіння / витривалість | Medium |
| ἁγνότης hagnotēs purity | ”purity” | Moral purity as a mark of genuine ministry | чистота | Low-Medium |
| μακροθυμία makrothymia patience, long-suffering | ”patience,” “longsuffering” | Endurance specifically with difficult people | довготерпіння | Low |
| χρηστότης chrēstotēs kindness, goodness | ”kindness” | A fruit of genuine ministry conduct | доброта | Low |
| ναὸς θεοῦ ζῶντος naos theou zōntos temple of the living God | ”temple of the living God” | Believers corporately as God’s dwelling place — metaphorical, not a physical structure | храм Бога Живого | High — see extended note |
| ἑτεροζυγέω heterozygeō to be yoked with a different/unequal yoke | ”unequally yoked,” “mismatched” | Warning against compromising partnerships that mismatch believers with unbelief | бути під нерівним/чужим ярмом | Medium — reuses ярмо image from Galatians TM (ярмо рабства); distinct referent, same lexical field |
| Βελίαρ Beliar Belial (a name/epithet for Satan) | “Belial” | A rare NT title for Satan, contrasted with Christ | Веліар | Low — rare term requiring brief gloss |
| ἁγιωσύνη hagiōsynē holiness | ”holiness” | The goal of purifying oneself from defilement | святість | Medium (TM: reused root — святий) |
Extended note — temple of the living God/храм (High): храм is the ordinary Ukrainian word for a physical church building across all three majority traditions, and the baseline already flags it as a rejected alternative for “church” precisely because of this concrete, institutional default reading. 2 Corinthians 6:16 applies it metaphorically to the corporate body of believers as God’s dwelling — exposition must make this metaphorical, non-structural sense explicit, distinct from any specific building or jurisdiction.
Chapter 7 — Godly Grief Leading to Repentance; Titus’s Comforting News
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| λύπη κατὰ θεόν lypē kata theon grief according to God | ”godly grief,” “godly sorrow” | Sorrow that leads toward life and repentance, distinguished sharply from worldly grief | смуток за Богом / Божий смуток | Medium |
| λύπη τοῦ κόσμου lypē tou kosmou grief of the world | ”worldly grief,” “sorrow of the world” | Sorrow that leads only to death, without repentance | смуток світу | Medium |
| μετάνοια metanoia change of mind; repentance | ”repentance” | The genuine inward reorientation godly grief produces (7:9-10) | покаяння | Critical — see extended note |
| μεταμέλομαι metamelomai to regret, feel remorse afterward | ”regret,” “have second thoughts” | Distinguished from true μετάνοια — mere emotional regret is not yet repentance | жаль / каяття (без зміни) | Medium |
| κατεργάζεται katergazetai produces, brings about, works out | ”produces,” “brings about” | Godly grief’s fruit is repentance and salvation, not merely feeling | виробляє / спричиняє | Low |
| παράκλησις paraklēsis comfort | ”comfort,” “encouragement” | Reprises ch.1’s theme via Titus’s report of the Corinthians’ response | утіха | High (see ch.1) |
Extended note — repentance/покаяння (Critical): покаяння is the exact, established term for the Sacrament of Confession/Penance (Таїнство Покаяння) in both the Orthodox and Greek Catholic traditions — a formal, priest-mediated rite. 2 Corinthians 7:9-10 describes the inward change of heart and orientation that godly grief produces, prior to and distinct from any specific sacramental practice. As with освячення in the baseline, this must be explicitly taught rather than assumed equivalent to the sacramental rite, without denying the legitimacy of that practice within its own tradition.
Chapter 8 — The Collection for Jerusalem; Grace Expressed in Generosity
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| χάρις charis grace; also, concretely, “gracious gift,” “generous act" | "grace,” “gift,” “generous act,” “favor” | Paul deliberately reuses the same word for God’s saving grace and for the Macedonians’ generous giving (8:1, 6-7, 9, 19) — a wordplay embedded in the letter’s argument | благодать / дар | Critical — see extended note |
| κοινωνία koinōnia shared participation | ”fellowship,” “partnership,” “sharing” | Here applied to material sharing in the relief offering, extending the baseline’s spiritual-fellowship sense into concrete generosity | спілкування (у служінні) | Medium (TM: reused — спілкування) |
| περισσεύω perisseuō to abound, overflow | ”abound,” “overflow,” “excel” | The Macedonians’ joy overflowing into generosity despite their own poverty | збагачуватися / переповнюватися | Low |
| πτωχεία ptōcheia poverty, destitution | ”poverty” | The Macedonians’ own deep poverty, notwithstanding their generosity — and Christ’s own poverty (8:9) taken on for believers’ sake | бідність | Medium — connects to Christ’s kenotic self-impoverishment, a Christological point requiring care |
| ἁπλότης haplotēs simplicity, singleness (of purpose); generosity | ”generosity,” “sincerity,” “simplicity” | Giving without ulterior motive or complexity of intention | щедрість / простота (наміру) | Medium |
| ἰσότης isotēs equality, fairness | ”equality,” “fairness” | The goal of the collection: a fair balance between those with abundance and those in need, not enforced leveling | рівність (справедлива) | Medium — must stay anchored to Paul’s specific point about mutual material sharing among churches, not broader contemporary ideological equality debates |
| προθυμία prothymia readiness, eagerness | ”eagerness,” “readiness,” “willingness” | The Corinthians’ prior expressed willingness that Paul now urges them to complete | готовність / охота | Low |
Extended note — grace-as-gift/благодать (Critical): This chapter extends the baseline’s already-Critical благодать entry into new territory: Paul exploits χάρις’s double sense (God’s unmerited favor / a generous concrete gift) in a way Ukrainian благодать does not automatically carry — благодать in ordinary Ukrainian usage does not commonly mean “a gift of money” the way χάρις could in Koine Greek commercial usage. This wordplay-based argument (grace received produces gracious giving) must be made explicit in exposition; simply translating χάρις as благодать throughout ch. 8 risks losing Paul’s rhetorical point rather than automatically preserving it.
Chapter 9 — Sowing, Reaping, and the Cheerful Giver
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| σπείρω / θερίζω speirō / therizō to sow / to reap | ”sow” / “reap” | Agricultural metaphor for generous giving and its harvest of blessing | сіяти / жати | Low |
| δότης ἱλαρός dotēs hilaros cheerful giver | ”cheerful giver” | God’s preferred manner of giving: free, joyful, not reluctant or compelled | радісний давач | Low |
| ἁδρότης hadrotēs abundance, bountifulness | ”abundance,” “bountiful gift” | The generous character of the collection itself | щедрість / повнота (дару) | Low |
| δικαιοσύνη dikaiosynē righteousness | ”righteousness” | Here (9:9-10, citing Ps 112) righteousness expressed concretely as righteous, generous deeds toward the poor — a nuance distinct from, though continuous with, the forensic sense in Romans/2 Cor 5:21 | праведність | High (TM: reused) — note the distinct but related nuance (righteous generosity) alongside the forensic sense already Critical in the baseline |
| εὐχαριστία eucharistia thanksgiving | ”thanksgiving” | The end result of generous giving: overflowing thanks to God | подяка | Low (TM: reused) |
Chapter 10 — Spiritual Warfare Imagery; Boasting Within Proper Limits
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| στρατεύομαι strateuomai to wage war, serve as a soldier | ”wage war,” “fight,” “serve as a soldier” | Paul’s ministry conflict described as warfare, but explicitly not “according to the flesh” | воювати | Critical — see extended note |
| ὅπλα hopla weapons, arms | ”weapons,” “arms” | The believer’s weapons are “not of the flesh but have divine power” (10:4) | зброя | Critical |
| καθαίρεσις ὀχυρωμάτων kathairesis ochyrōmatōn demolition of strongholds | ”destroying strongholds,” “demolishing fortresses” | The metaphorical, spiritual “strongholds” of false reasoning being torn down | руйнування твердинь | Critical — see extended note |
| ὀχύρωμα ochyrōma stronghold, fortress | ”stronghold,” “fortress” | Metaphor for entrenched false reasoning/arguments resisting the gospel | твердиня | Critical |
| λογισμοί logismoi reasonings, calculations | ”arguments,” “reasonings,” “speculations” | The intellectual/ideological “strongholds” targeted, not literal structures or persons | думки / розумування | High |
| αἰχμαλωτίζω aichmalōtizō to take captive | ”take captive,” “make a prisoner of” | Metaphorically, “taking every thought captive to obey Christ” (10:5) | брати в полон (кожну думку) | Critical — see extended note |
| ὑπακοὴ τοῦ Χριστοῦ hypakoē tou Christou obedience of/to Christ | ”obedience of Christ,” “obedience to Christ” | The goal of the metaphorical warfare: thoughts brought under Christ’s authority | покора Христу | High |
| καύχησις / καυχάομαι kauchēsis / kauchaomai boasting | ”boast,” “boasting,” “pride” | Paul’s carefully qualified, ironic self-boasting “in the Lord” only, as opposed to comparing himself with others | похвала / хвалитися | Medium |
| κανών kanōn measuring rod, standard, assigned limit/sphere | ”measure,” “sphere,” “field of influence,” “limit” | Paul’s ministry operates within God’s assigned sphere, not by self-appointed comparison | межа / визначена сфера (служіння) | Low-Medium |
Extended note — weapons/warfare/stronghold/captive (Critical, chapter-wide): This chapter’s military-metaphor field is the single highest-stakes translation zone in the entire book for a Ukrainian audience. твердиня, зброя, полон, and воювати are not abstract or historical words in contemporary Ukraine — they are current, literal, daily-news vocabulary describing the real war (fortified cities like Bakhmut and Avdiivka called твердині; actual weapons shipments; actual prisoners of war in полон since 2014, intensified since 2022). Paul’s metaphor is explicitly and emphatically not according to the flesh (10:4) — but the vividness of the metaphor risks either (a) inadvertently trivializing real, literal war and captivity by using the same words lightly, or (b) being misread as endorsing or spiritualizing literal warfare in a way that could be politically appropriated. Every occurrence requires explicit framing that this is a controlled metaphor for the battle of ideas/arguments against the gospel, paired with pastoral sensitivity toward readers for whom “полон” names a family member’s actual captivity. Mandatory human theologian review for the entire passage (10:3-6).
Chapter 11 — Godly Jealousy; False Apostles; Paul’s Sufferings Catalogued
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| ζῆλος θεοῦ zēlos theou godly jealousy, zeal of/for God | ”godly jealousy,” “jealousy for God” | Paul’s protective concern for the Corinthians’ exclusive devotion to Christ, likened to a betrothal | ревність Божа | Medium |
| παρθένος ἁγνή parthenos hagnē pure virgin | ”pure virgin,” “chaste virgin” | The church betrothed to Christ, to be presented pure — nuptial/covenant imagery | чиста діва | Medium |
| ὄφις ophis serpent | ”serpent” | Reference to Genesis 3; the pattern of deceptive corruption Paul fears repeating in Corinth | змій | Low |
| ἐξαπατάω exapataō to deceive thoroughly | ”deceive,” “beguile” | Eve’s deception as a type of the danger facing the Corinthians via false teachers | звабити / обманути | Low-Medium |
| ψευδαπόστολοι pseudapostoloi false apostles | ”false apostles” | Paul’s direct, unsoftened naming of rival teachers as counterfeit, not merely different in style | лжеапостоли | High — reuses established лже- prefix pattern (лжебрати, Galatians TM); must not be softened |
| ἐργάται δόλιοι ergatai dolioi deceitful workers | ”deceitful workmen,” “deceitful workers” | Paul’s assessment of the rivals’ true character and intent | лукаві робітники | Medium |
| μετασχηματίζεται metaschēmatizetai disguises himself, changes outward form | ”disguises himself,” “masquerades” | Satan’s, and by extension the false apostles’, capacity to appear legitimate | прибирає вигляду | Medium |
| ἄγγελος φωτός angelos phōtos angel of light | ”angel of light” | Satan’s most dangerous disguise — apparent righteousness/spirituality | ангел світла | Medium — distinguish from genuine angelic appearances and from post-Soviet folk-supernatural categories already flagged in the baseline |
| ὑπερλίαν ἀπόστολοι hyperlian apostoloi super-, extra-super apostles (Paul’s sarcasm) | “super-apostles,” “these super-apostles” | Paul’s ironic label for rivals who boast of superior credentials | ”найвищі апостоли” (в устах Павла — сарказм) | Medium — irony must be carried by exposition/register, not lost in flat literal rendering |
| ἀφροσύνη aphrosynē foolishness, folly | ”foolishness,” “folly” | Paul’s self-deprecating frame for his own necessary boasting in this chapter | нерозумність / безумство | Low |
Chapter 12 — Paradise, the Thorn in the Flesh, Sufficient Grace, Power in Weakness
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| ἀποκάλυψις apokalypsis revelation, unveiling | ”revelation,” “vision” | The extraordinary visionary experiences Paul reluctantly recounts | об’явлення / відкриття | Medium |
| ἁρπάζω harpazō to snatch, seize, carry off | ”caught up,” “snatched up” | Paul’s being caught up into the third heaven/paradise — an involuntary, God-given experience | підхоплений (був узятий) | Low-Medium |
| τρίτος οὐρανός tritos ouranos third heaven | ”third heaven” | The highest heaven, God’s own dwelling, in period Jewish cosmology | третє небо | Low |
| παράδεισος paradeisos paradise | ”paradise” | Used interchangeably with “third heaven” here; not to be confused with any competing afterlife cosmology | рай | Low |
| σκόλοψ τῇ σαρκί skolops tē sarki a thorn/stake in the flesh | ”thorn in the flesh,” “stake in the flesh” | Paul’s persistent, unspecified affliction, given to prevent pride | жало в тілі | Medium |
| ἄγγελος Σατανᾶ angelos Satana messenger/angel of Satan | ”messenger of Satan,” “angel of Satan” | The agent or nature of Paul’s affliction | ангел сатани | Medium |
| ἀσθένεια astheneia weakness, sickness, frailty | ”weakness,” “infirmity,” “frailty” | The letter’s central paradox-term: the sphere in which God’s power is displayed | неміч (Scripture register) / слабість (exposition) | High — see extended note |
| ἀρκεῖ ἡ χάρις arkei hē charis my grace is sufficient | ”my grace is sufficient,” “grace is enough” | God’s direct answer to Paul’s prayer for removal of the thorn — grace, not removal of hardship, is the promised sufficiency | Моєї благодаті достатньо (для тебе) | Critical — key pastoral verse; must be rendered with exact, memorable consistency across all lesson materials |
| δύναμις dynamis power | ”power” | God’s power “made perfect”/fully displayed precisely in human weakness (12:9) | сила (Божа) | High (TM: reused — сила Божа) |
| ἐπισκηνώσῃ episkēnōsē to pitch a tent upon, to take up residence upon | ”rest upon,” “dwell in,” “tabernacle upon” | Christ’s power “tabernacling” upon Paul — a vivid dwelling-presence image | оселитися на / спочити на | Medium |
| εὐδοκῶ eudokō to be well pleased, take delight in | ”I am content,” “I take pleasure in,” “I am well pleased” | Paul’s paradoxical contentment specifically in weaknesses, insults, hardships, for Christ’s sake | я задоволений / маю вподобання в | Medium |
| σημεῖα καὶ τέρατα καὶ δυνάμεις sēmeia kai terata kai dynameis signs and wonders and mighty deeds | ”signs and wonders and mighty works” | Marks confirming Paul’s genuine apostleship against rival claims | знамення, чудеса й сили | Medium |
Extended note — weakness/неміч/слабість (High): This is the lexical anchor of the doctrine “Power in Weakness,” the letter’s most distinctive theological contribution. Register split (following the same convention the baseline establishes for свобода/воля in Galatians) is recommended: неміч for direct Scripture citation (matching the elevated, Ohienko-consistent register), слабість acceptable in expository/teaching text. The acute risk is not lexical but rhetorical-cultural: in a country whose public discourse since 2014/2022 has emphasized military and national strength, resilience, and “незламність” (unbreakability) as core wartime values, Paul’s claim that God’s power is specifically and paradoxically displayed through weakness — not merely despite it, and not resolved into eventual triumphant strength — risks being either domesticated into ordinary resilience-through-adversity messaging or felt as dissonant with wartime strength-rhetoric. The paradox must be stated explicitly and left standing, not resolved in either direction.
Chapter 13 — Final Warnings; Self-Examination; the Trinitarian Benediction
| Terms | Variants | Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| δοκιμάζω dokimazō to test, examine, prove by testing | ”examine,” “test,” “put to the proof” | The Corinthians urged to test themselves for genuine faith, echoing metallurgical testing imagery | випробовувати / досліджувати (себе) | Medium |
| ἀδόκιμος adokimos failing the test, disqualified | ”failing the test,” “disqualified,” “counterfeit” | The negative outcome of self-examination — a sobering possibility Paul does not soften | невитриманий іспиту / негідний | Medium |
| κατάρτισις katartisis restoration, being made complete/fit | ”restoration,” “completeness,” “being made whole” | Paul’s stated goal for his rebukes: the Corinthians’ full restoration, not condemnation | вдосконалення / приведення до ладу | Low-Medium |
| χάρις, ἀγάπη, κοινωνία τοῦ ἁγίου πνεύματος charis, agapē, koinōnia tou hagiou pneumatos grace, love, fellowship of the Holy Spirit | ”the grace… the love… the fellowship…” | The closing Trinitarian benediction (13:14), pairing three already-established terms in a fixed liturgical formula | благодать, любов і спілкування Святого Духа | Critical — all three components are individually TM-fixed (благодать Critical, любов High, спілкування/Святий Дух established); as a set formula this benediction should be rendered identically wherever quoted across lesson materials |
Cross-Cutting Observations for Phase 2
- Reconciliation vocabulary (καταλλαγή/καταλλάσσω) is the single most important new Critical term this book introduces; it must be sharply distinguished from the Sacrament of Reconciliation/Confession terminology it lexically neighbors.
- The military-metaphor field of chapter 10 (weapons, strongholds, captivity) requires the highest level of pastoral and theological care of any passage in this book, given the literal war.
- μεταμορφόω (transformed, 3:18) and μετάνοια (repentance, 7:9-10) both collide with named liturgical/sacramental practice (Transfiguration feast; Sacrament of Penance) and require the same explicit-distinction discipline the baseline already models for освячення.
- χάρις’s double sense (grace / generous gift, ch. 8-9) extends, rather than repeats, the baseline’s existing Critical grace entry and must be handled as a distinct sub-case.
- ἀσθένεια (weakness) and δύναμις (power), chapter 12, form this book’s doctrinal center of gravity (“Power in Weakness”) and interact uniquely with Ukraine’s wartime strength-and-resilience public discourse.
- Terms already fixed by the Romans/Galatians baseline (Бог, Господь, Ісус, Христос, Дух/Святий Дух, гріх, благодать, віра, праведність, виправдання, спасіння, слава, любов, тіло, нове творіння, апостол, церква, завіт, обітниця, ярмо, зарахована праведність, and others cited above) are reused exactly throughout this analysis and must not be re-defined or altered.
This document feeds directly into 08_core_glossary.md. Both must be loaded together with the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json before any Phase 2 translation of 2 Corinthians begins.