Semantic Analysis
Semantic Analysis — 1 Corinthians (Full Book) | English → Bodo
Core passage (theological anchor): 1 Corinthians 15:1-11
Scope mandate: Every chapter of 1 Corinthians, 1–16, is analyzed below. Chapters that introduce no new load-bearing vocabulary explicitly say so and point back to the term’s first occurrence.
Baseline authority: All terms already recorded in the Romans translation_memory.json are reused EXACTLY as recorded there. This document only introduces NEW terms required by 1 Corinthians’ distinct doctrinal content (resurrection of believers, factionalism, cross as wisdom/power, church discipline, marriage/singleness, idol meat, Lord’s Supper, spiritual gifts, love, order in worship).
PART A — CORE PASSAGE: 1 Corinthians 15:1-11 (Verse-by-Verse)
v.1 — “Νῦν δὲ γνωρίζω ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε”
gospel / preached (noun & cognate verb)
- Original: εὐαγγέλιον (noun) / εὐηγγελισάμην (verb, εὐαγγελίζω)
- Transliteration: euangelion / euēngelisamēn
- Literal meaning: “good news” / “I announced good news”
- Semantic range: an authoritative royal/military announcement of victory or good tidings; in the NT, the specific proclamation of God’s saving act in Christ
- English variants: gospel, good news, glad tidings; preached, announced, evangelized
- Contextual theological meaning: Paul reminds the Corinthians of the fixed, received content of the apostolic proclamation — not a fluid or evolving message
- Bodo rendering: मंगल खबर (mangal khabor) — REUSED from Romans TM exactly
- Risk: High (per baseline). No new risk introduced, but note: 1 Corinthians uses this term as a fixed deposit of content (vv.3-5), which should be taught alongside the Romans usage for consistency.
received / receive (tradition)
- Original: παρελάβετε (παραλαμβάνω)
- Transliteration: parelabete
- Literal meaning: “you received / took to yourselves”
- Semantic range: to receive a handed-down tradition, teaching, or office; technical rabbinic/discipleship term for receiving authoritative tradition
- English variants: received, accepted, took hold of
- Contextual theological meaning: the gospel is a fixed tradition transmitted with authority, not personal opinion
- Bodo rendering: लाबोनाय (labwnai, “having received/taken”) — descriptive, built on the same root used in “दानै लाबोनाय धार्मिकता” (imputed righteousness) for “received/credited”
- Risk: Medium — must not be confused with generic hearsay; frame as authoritative apostolic transmission.
stand / stand firm
- Original: ἑστήκατε (ἵστημι)
- Transliteration: hestēkate
- Literal meaning: “you stand / have taken your stand”
- Semantic range: to stand firm, to remain established, to persevere
- English variants: stand, stand firm, remain
- Contextual theological meaning: the gospel is the ground on which believers’ present standing rests
- Bodo rendering: थारजायनाय (tharjainai, “standing firm/being established”)
- Risk: Low — standard perseverance vocabulary.
v.2 — “δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ κενῇ ἐπιστεύσατε”
saved / being saved
- Original: σῴζεσθε (σῴζω, present passive)
- Transliteration: sōzesthe
- Literal meaning: “you are being saved / you are saved”
- Semantic range: rescue, deliverance, healing, preservation from danger or destruction
- English variants: saved, being saved, delivered
- Contextual theological meaning: salvation as a present, ongoing reality grounded in the once-for-all gospel events of vv.3-5
- Bodo rendering: फोरायनाय (phoraynai) — REUSED from Romans TM exactly
- Risk: Critical (per baseline). No new risk, but the present-tense “being saved” nuance should be flagged for the human theologian: Bathouism’s ritual life has no ongoing eschatological salvation category at all, so both the event (v.3-4) and the ongoing security (v.2) require ground-up teaching.
hold fast
- Original: κατέχετε (κατέχω)
- Transliteration: katechete
- Literal meaning: “you hold down / hold fast to”
- Semantic range: to retain firmly, to possess, to hold in check
- English variants: hold fast, retain, hold firmly
- Contextual theological meaning: continuing adherence to the apostolic gospel as the condition evidencing genuine faith
- Bodo rendering: जोंगायथाव (jwngaithao, “holding on to/keeping firmly”)
- Risk: Medium.
in vain / vainly
- Original: κενῇ (κενός/κενῶς)
- Transliteration: kenē
- Literal meaning: “empty”
- Semantic range: empty, without content, without effect, futile
- English variants: in vain, vainly, without effect, uselessly
- Contextual theological meaning: a warning that professed faith untethered from the historical resurrection (see v.14, v.17) is empty; this word recurs at v.10, v.14, v.17, v.58, forming a thematic thread across the chapter
- Bodo rendering: बेकार (bekar, “useless/without effect”)
- Risk: Medium — the recurrence across the chapter should be rendered consistently so learners can trace Paul’s argument.
v.3 — “παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς”
delivered / handed down
- Original: παρέδωκα (παραδίδωμι)
- Transliteration: paredōka
- Literal meaning: “I handed over / delivered”
- Semantic range: to hand down tradition, to entrust, to hand over (also used of betrayal elsewhere)
- English variants: delivered, handed down, passed on
- Contextual theological meaning: paired with “received” (v.1,3) this forms the technical vocabulary of authoritative tradition-transmission in the earliest church
- Bodo rendering: होनाय (honai, “having given/handed over”) within the phrase लाबो-होनाय राव (the received-and-handed tradition)
- Risk: Medium.
Christ died for our sins
- Original: Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν
- Transliteration: Christos apethanen hyper tōn hamartiōn hēmōn
- Literal meaning: “Christ died on behalf of/for our sins”
- Semantic range: ὑπέρ = on behalf of, for the sake of, in place of (substitutionary force); ἁμαρτία = sin, missing the mark
- English variants: died for our sins, gave himself for our sins
- Contextual theological meaning: the atoning, substitutionary death of the Messiah — the first fixed element of the gospel deposit
- Bodo rendering: Christ = मसीह (mosih, REUSED); sins = गुनाह (gunah, REUSED); “died for” = थाखाय गोबथा (thakhai gwbtha, “died on behalf of”)
- Risk: Critical — this is the atonement statement itself. Must not be softened into a general “died because of human wrongdoing” statement; the substitutionary “for/on behalf of” (ὑπέρ) must be preserved explicitly, since neither Bathou ritual offerings (reciprocal exchange for protection) nor Brahma Dharma’s merit ethic has a substitutionary-death category.
according to the Scriptures
- Original: κατὰ τὰς γραφάς
- Transliteration: kata tas graphas
- Literal meaning: “according to the writings”
- Semantic range: in fulfillment of, in accordance with the (Old Testament) sacred writings
- English variants: according to the Scriptures, as the Scriptures said, in fulfillment of what was written
- Contextual theological meaning: ties Christ’s death and resurrection to the fixed, authoritative Old Testament textual tradition — invoking the “Inspiration of Scripture” and “Fulfillment of Prophecy” doctrines already flagged High/High in the Romans doctrine risk registry
- Bodo rendering: पबित्र सास्त्रनि गुबुन (“according to the Holy Scriptures”) — builds on पबित्र सास्त्रनि प्रेरणा (Inspiration of Scripture doctrine name in the baseline registry)
- Risk: High — Bathou oral tradition has no fixed scripture; this phrase presumes a category (an authoritative, closed, written text) that must be explicitly taught, not assumed.
v.4 — “καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς”
buried
- Original: ἐτάφη (θάπτω)
- Transliteration: etaphē
- Literal meaning: “he was buried”
- Semantic range: burial rite, entombment
- English variants: buried, laid in a tomb
- Contextual theological meaning: establishes the reality and completeness of Christ’s death prior to resurrection
- Bodo rendering: मोदोमाव थेंनाय (mwdwmao thennai, “placed in the grave”)
- Risk: Low.
raised / resurrection
- Original: ἐγήγερται (ἐγείρω, perfect passive — an abiding accomplished fact)
- Transliteration: egēgertai
- Literal meaning: “he has been raised (and remains raised)”
- Semantic range: to raise up, to rouse, to raise from death
- English variants: raised, was raised, rose
- Contextual theological meaning: bodily, historical, once-for-all resurrection; the perfect tense stresses the abiding, settled reality of the risen Christ — foundational to the entire chapter’s argument (vv.12-58)
- Bodo rendering: जिउनाय सोलायनाय (jiunai solainai) — REUSED from Romans TM exactly
- Risk: Critical (per baseline; reinforced here). NEVER use फिन जोनोम (rebirth/reincarnation). This is the single most important term in the whole chapter — every occurrence in 1 Corinthians 15 must use this exact rendering with zero deviation.
third day
- Original: τῇ τρίτῃ ἡμέρᾳ
- Transliteration: tē tritē hēmera
- Literal meaning: “on the third day”
- Semantic range: a specific, historical, calendar-marked day
- English variants: on the third day, the third day
- Contextual theological meaning: historical specificity, not mythic timelessness
- Bodo rendering: सानथिनि सान (santhini san, “the third day”)
- Risk: Low.
v.5 — “καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα”
appeared
- Original: ὤφθη (ὁράω, passive)
- Transliteration: ōphthē
- Literal meaning: “he was seen / he appeared”
- Semantic range: to be seen, to appear, to be made visible — used for objective, verifiable sight, not subjective vision alone
- English variants: appeared, was seen, showed himself
- Contextual theological meaning: emphasizes eyewitness, bodily, verifiable appearances — Paul is building a legal-style chain of witnesses
- Bodo rendering: दैखांनाय (daikhannai, “was shown/appeared”)
- Risk: High — must not be rendered with language suggestive of a vision, dream, or spirit-apparition of the kind associated with a doudini’s trance experience during Kherai puja; this is bodily, objective appearance to multiple named and numbered witnesses.
Cephas
- Original: Κηφᾷ
- Transliteration: Kēpha
- Literal meaning: proper name (Aramaic “rock”), = Peter
- Bodo rendering: कैफा (Kaifa) — proper name transliteration; may be cross-referenced to पितर (Pitor/Peter) where the curriculum uses that form elsewhere
- Risk: Low — consistency check needed against the established Bodo Bible’s Gospel/Acts usage.
the twelve
- Original: τοῖς δώδεκα
- Transliteration: tois dōdeka
- Literal meaning: “the twelve”
- Semantic range: the twelve apostles as a defined, bounded group
- Bodo rendering: गोमोन दुइजों (gwmwn duijwng, “the twelve”) or numeral १२ गोदान जायगारि — I recommend बार जायगारि (bar jaigari, “the twelve [sent] ones”), tying to गोदान जायगारि (apostle, REUSED)
- Risk: Low.
v.6 — “ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν”
brothers
- Original: ἀδελφοῖς (ἀδελφός)
- Transliteration: adelphois
- Literal meaning: “brothers”
- Semantic range: biological siblings; extended to fellow believers in the family of God
- Bodo rendering: बाईफुर (baifur, “brothers/siblings,” inclusive of the believing community)
- Risk: Low — standard.
fallen asleep (euphemism for death)
- Original: ἐκοιμήθησαν (κοιμάομαι)
- Transliteration: ekoimēthēsan
- Literal meaning: “they fell asleep / were put to sleep”
- Semantic range: literal sleep; euphemism for the death of believers, chosen precisely because sleep implies a future waking (resurrection)
- English variants: fallen asleep, died, passed away
- Contextual theological meaning: this euphemism only carries force if resurrection hope is already understood — it must not collapse into a generic, comfortable death-euphemism divorced from the resurrection argument the chapter is building
- Bodo rendering: खोमनाय (khomnai, “sleeping/having fallen asleep”)
- Risk: Medium-High — must be taught explicitly as a resurrection-hope euphemism, distinguished from any notion of the deceased’s spirit becoming an ancestral spirit still active among the living (a live category in traditional Bodo household spirit veneration); “asleep” in Paul means awaiting bodily resurrection, not ongoing spirit-presence.
v.7 — “ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν”
James
- Original: Ἰακώβῳ
- Transliteration: Iakōbō
- Bodo rendering: याकूब (Yakub) — proper name transliteration
- Risk: Low.
all the apostles
- Original: τοῖς ἀποστόλοις πᾶσιν
- Bodo rendering: गासैबो गोदान जायगारि (gasaibo godan jaigari, “all the apostles”) — REUSES गोदान जायगारि exactly
- Risk: Medium — per baseline apostleship doctrine (Medium risk), distinguish from a generic religious-specialist role.
v.8 — “ἔσχατον δὲ πάντων ὥσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί”
last of all
- Original: ἔσχατον πάντων
- Transliteration: eschaton pantōn
- Literal meaning: “last of all”
- Semantic range: final in a sequence; note ἔσχατος recurs at 15:26 (“the last enemy”) and 15:45 (“the last Adam”) — a thematic thread across the chapter
- Bodo rendering: गासैबोनि गुबां जागाव (gasaibwni gubang jagao, “last of all”)
- Risk: Low, but flag the recurrence for translator consistency across the chapter.
as to one born at the wrong time
- Original: ὡσπερεὶ τῷ ἐκτρώματι
- Transliteration: hōsperei tō ektrōmati
- Literal meaning: “as to the miscarried/untimely-born one”
- Semantic range: a vivid, self-deprecating image of premature or abnormal birth
- English variants: as one born at the wrong time, as an untimely birth, as one abnormally born
- Contextual theological meaning: Paul’s self-description as an unlikely, unworthy recipient of a resurrection appearance, underscoring grace over merit in his apostolic calling
- Bodo rendering: समায़नि सिगां जोनोम जायगिरि (samaini sigang jonom jaigiri, “one born before the [proper] time”) — descriptive, provisional
- Risk: Medium — a vivid idiom; teach the meaning (unworthiness, grace) plainly rather than forcing a literal obstetric equivalent, per the AI translation requirements’ idiom-handling rule.
v.9 — “ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ”
least
- Original: ἐλάχιστος
- Transliteration: elachistos
- Literal meaning: “smallest, least”
- Bodo rendering: गोबां सानौ मानुष simplified to सबसे गोदेर — I recommend गैयागोनां (gaiyagwnang, “the very least”)
- Risk: Low.
persecuted the church of God
- Original: ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ
- Transliteration: ediōxa tēn ekklēsian tou theou
- Literal meaning: “I persecuted the assembly/church of God”
- Bodo rendering: ईश्वरनि मण्डलीखौ खान्थारनाय (Isornni mwndolikhou khantharnai, “persecuted God’s church”) — REUSES मण्डली and ईश्वर exactly
- Risk: Medium — Paul’s pre-conversion identity as persecutor should be taught as a real biographical fact undergirding the grace theme of v.10, not softened into generic “opposition.”
v.10 — “χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί”
grace of God
- Original: χάριτι θεοῦ / ἡ χάρις τοῦ θεοῦ (occurs three times in this verse)
- Transliteration: chariti theou
- Literal meaning: “by the grace of God”
- Bodo rendering: ईश्वरनि मोफादांनाय दान (Isornni mwphwdangnai daan) — REUSES मोफादांनाय दान exactly
- Risk: Critical (per baseline). This verse is the single densest concentration of χάρις language in 1 Corinthians and must resist BOTH the Bathou reciprocal-offering reading and the Brahma Dharma merit reading. Paul explicitly credits his own hard labor to grace, not merit (“not I, but the grace of God”) — this is the exact “apart from works” logic the baseline already flags for Romans 4:4-5 and 11:5-6, and it recurs here with equal weight.
not in vain
- Original: οὐ κενή
- Bodo rendering: बेकार जायाब्ला (bekar jayabla, “was not without effect”) — echoes v.2’s बेकार
- Risk: Medium — preserve the verbal echo with v.2 for learners tracing the chapter’s argument.
labored / worked hard
- Original: ἐκοπίασα (κοπιάω)
- Transliteration: ekopiasa
- Literal meaning: “I labored / toiled”
- Bodo rendering: मोजां गुबुन खामानि खालामनाय simplified to गोबां मोजां सोरनाय — I recommend मुहुर-मुहुर सोरनाय (“laboring hard”) or simply गोबां खामानि खालामनाय (gwbang khamani khalamnai, “doing much work”)
- Risk: Low, provided the surrounding grace framing (above) is intact.
v.11 — “εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε”
preach / proclaim (herald)
- Original: κηρύσσομεν (κηρύσσω)
- Transliteration: kēryssomen
- Literal meaning: “we proclaim as a herald”
- Semantic range: to make a public, authoritative proclamation, as a herald announcing a king’s decree — a distinct nuance from εὐαγγελίζω (v.1), stressing the authority and public character of the announcement
- English variants: preach, proclaim, herald, announce publicly
- Bodo rendering: सोमोन्दो होनाय (somondo honai, “proclaiming/announcing”) — REUSES the verbal root of the “evangelism” doctrine name (मंगल खबर सोमोन्दो होनाय) from the baseline registry
- Risk: Medium.
believed
- Original: ἐπιστεύσατε (πιστεύω)
- Transliteration: episteusate
- Bodo rendering: बिश्वास खालामनाय — REUSES बिश्वास exactly
- Risk: High (per baseline faith entry) — the object of belief (the gospel content just recited in vv.3-5) must remain explicit; do not let this collapse into generic religious belief.
PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Each chapter section below lists NEW load-bearing terms not already recorded in the Romans translation_memory.json. Terms already reused from the baseline are named but not re-tabulated (see 08_core_glossary.md for the full consolidated list). Fields given for every new term: Greek/transliteration, literal meaning, semantic range, English variants, contextual theological meaning, Bodo rendering, and risk (with grounded rationale for Critical/High).
Chapter 1 — Divisions, the Cross, and Wisdom
Reused without change: gospel (मंगल खबर), grace (मोफादांनाय दान), called (फिनायाव), saints (पबित्र मानुष), fellowship (गोसो जोंथानाय), church (मण्डली), power of God (ईश्वरनि सक्ति), messiah/Christ (मसीह), God (ईश्वर), holy spirit (implicitly, ch.2), Israel/Jew-Gentile framing to come.
| Terms | Variants | Theological meaning in context | Bodo rendering | Risk |
|---|---|---|---|---|
| cross σταυρός (stauros) execution stake/post | Roman instrument of capital punishment; by metonymy, Christ’s atoning death cross, crucifixion | 1:17-18: “the message of the cross” is the paradoxical center of the gospel — foolishness to the perishing, power to the saved | क्रुस (krus) | Critical — the cross must be taught as the historical instrument of Christ’s atoning death and the paradox-center of the gospel, not merely a suffering-symbol or a devotional object analogous to the sijou plant (Bathou’s own central cultic object). The cross is not itself venerated; the crucified-and-risen Christ is worshiped. |
| wisdom σοφία (sophia) skill, cleverness, insight | philosophical wisdom, practical skill, divine wisdom wisdom, cleverness, insight | 1:18-25: God’s wisdom (the cross) confounds human/Greek philosophical wisdom | बुद्धि (buddhi) | High — Brahma Dharma’s 1912 reform explicitly prized Sanskritic learning and intellectual/ethical reform as the path of religious progress; “बुद्धि” must be taught here as God’s revealed wisdom centered on a crucified Messiah — a paradox that looks like foolishness — not as an achievement of human learning or reform. |
| foolishness μωρία (mōria) foolishness, absurdity | folly, stupidity folly, foolishness | 1:18-25, 27; 3:19; 4:10: what the world calls foolish, God uses to shame the wise | मूर्खताय (murkhatai) | Medium |
| divisions/factions σχίσμα (schisma) a tear, split, rip | schism, faction, party division divisions, quarrels, factions | 1:10-13: the presenting problem of the whole letter — rival loyalty to Paul/Apollos/Cephas/Christ | फुटानाय (phutanai) | High — must be distinguished from Bodo clan (afad) loyalty structures and from contemporary ethnic/political factionalism within the Bodoland region; the unity Paul demands is unity in Christ, cutting across, not reinforcing, existing kinship/political loyalty lines. |
| boasting καύχημα (kauchēma) a boast, ground for boasting | pride, self-glorying boasting, pride | 1:29,31: “let no one boast… let him who boasts, boast in the Lord” | गर्ब खालामनाय (garbo khalamnai) | Medium |
| baptism βάπτισμα / βαπτίζω (baptisma/baptizō) immersion, dipping | ritual washing; Christian baptism as identification with Christ baptism, baptize | 1:13-17: Paul de-centers his own baptismal ministry from personal loyalty-building | बाप्तिस्मा (baptisma, transliteration) | High — must be distinguished from the ritual purification/cleansing rites (साफनाय) that precede Bathou and Kherai ceremonies, which are occasional external rites; Christian baptism marks entrance into Christ and the church, a one-time act of identification, not a repeatable purificatory ritual. |
| redemption / bought with a price ἀπολύτρωσις (apolytrōsis) a buying back, ransoming | release by payment of a price redemption, ransom | 1:30: righteousness, holiness, and redemption are “from God” in Christ, reused fully at 6:20 and 7:23 | दाम होजों फिन सिकनाय (dam hwjw phin siknai) | Critical — see full treatment at Chapter 6 below; introduced here because 1:30 places it alongside righteousness (धार्मिकता) and sanctification (पबित्रनाय), both already Critical/High in the baseline. |
Chapter 2 — The Spirit, Not Human Wisdom
Reused: wisdom (बुद्धि), foolishness, power of God, holy spirit (पबित्र आत्था), glory (महिमा).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| mystery μυστήριον (mystērion) a hidden thing revealed to initiates | secret, hidden truth now disclosed mystery, secret | 2:1,7: “God’s wisdom in a mystery” — previously hidden, now revealed in Christ | रहस्य (rahasyo) | High — must be taught as a truth God has now revealed openly in the gospel, sharply distinguished from secret ritual knowledge restricted to specialists such as a doudini or an ओझा; the gospel mystery is preached publicly, not guarded by initiation. |
| spiritual person / natural(soulish) person πνευματικός / ψυχικός ἄνθρωπος (pneumatikos / psychikos anthrōpos) Spirit-person / soul-person | one indwelt/discerning by the Spirit vs. one operating only by natural human capacity spiritual person, natural person, unspiritual person | 2:14-15: the natural person cannot receive/discern the things of the Spirit; foreshadows the “spiritual body/natural body” contrast of ch.15 | आत्मिक मानुष / प्राणिक मानुष (aatmik manwsw / pranik manwsw) | High — must not be read as two classes of people ranked by ritual attainment (paralleling a doudini/ordinary-worshiper hierarchy); the distinction is regeneration by the Holy Spirit, available to all who believe, not a spiritual elite. |
| mind of Christ νοῦς Χριστοῦ (nous Christou) the mind/thought of Christ | reasoning faculty, disposition, outlook mind, understanding, mindset | 2:16: believers “have the mind of Christ” | मसीहनि मन (mosihni mon) | Medium |
Chapter 3 — Fellow Workers, Foundation, Temple
Reused: church, God, holy spirit, glory, kingdom of God (implicit), fellow workers concept ties to mission.
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| carnal / fleshly σαρκικός (sarkikos) of the flesh | worldly, immature, governed by sinful human nature carnal, fleshly, worldly, unspiritual | 3:1-3: the Corinthians’ factionalism is evidence of fleshly immaturity, not spiritual maturity | मांसनि खान्थि (mangsoni khanthi, “fleshly nature”) | Medium-High — connect explicitly to the “obedience of faith” vs. rule-based framing already flagged in the baseline; fleshliness here is relational immaturity (jealousy, strife), not ritual impurity. |
| foundation θεμέλιος (themelios) a base, footing | that on which a building is built; foundational teaching foundation, footing | 3:10-11: “no other foundation than Jesus Christ” | बुनियाद (buniyad) | Medium |
| temple (of God/Spirit) ναός (naos) inner sanctuary, dwelling-place of a deity | the sacred, set-apart dwelling of God’s presence temple, sanctuary | 3:16-17: the church corporately is God’s temple, indwelt by the Spirit; reused individually at 6:19 | ईश्वरनि पबित्र थान (Isornni pobitro than) | High — must be kept distinct from both मन्दिर (the term likely used for the Hindu-associated temple/Jerusalem-temple building, carrying Sanskritic image-worship associations) and नमासोलि (the Bathou/Kherai shrine site, already forbidden by the baseline as a gloss for “church”). This is a third, distinct category: the church corporately, and each believer individually, as God’s own dwelling — a genuinely new theological category requiring explicit teaching, not an assumed cultural equivalent. |
| fellow worker συνεργός (synergos) co-worker | ministry partner, collaborator fellow worker, co-laborer | 3:9: “we are God’s fellow workers” | समान सेवारि (saman sebari) | Low |
Chapter 4 — Stewards and Apostolic Suffering
Reused: apostle, kingdom of God, foolishness (4:10 “fools for Christ”), father (4:15, spiritual fatherhood).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| steward οἰκονόμος (oikonomos) household manager | one entrusted with managing another’s property/affairs steward, manager, administrator | 4:1-2: apostles as “stewards of the mysteries of God,” accountable to their master | सामलायग्रा (samlaigra) — built on the same root as ईश्वरनि सामलानाय (providence, REUSED root) | Medium — ministry as entrusted, accountable service, not autonomous religious-specialist authority. |
Chapter 5 — Church Discipline, Purity, and the Cross
Reused: church, sin, kingdom of God, judged (κρίνω, first full introduction here).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| sexual immorality πορνεία (porneia) fornication, sexual sin broadly | any sexual activity outside God’s design for marriage sexual immorality, fornication, sexual sin | 5:1: the presenting case of unaddressed sin in the church | व्यभिचार (vyabhichar) | High — must be taught as sin against God’s created design for marriage and the body, not merely a violation of afad (clan) marriage/kinship custom or bride-price social obligation; the church’s response (discipline, not shame-avoidance alone) is rooted in holiness before God. |
| leaven / unleavened ζύμη / ἄζυμος (zymē / azymos) yeast / without yeast | fermenting agent symbolizing corrupting influence; unleavened = purity leaven, yeast; unleavened | 5:6-8: “a little leaven leavens the whole lump” — tolerated sin corrupts the whole church | खमीर / खमीर नङा (khamir / khamir nanga) | Medium |
| Passover / Christ our Passover lamb πάσχα (pascha) the Passover (festival/lamb) | the Exodus deliverance festival; typologically, Christ as the sacrificial lamb Passover, paschal lamb | 5:7: “Christ, our Passover lamb, has been sacrificed” | निस्तार पर्ब (niostar porbo) | Medium — requires explicit Exodus background teaching given low Old Testament narrative literacy noted for this audience; do not assume the Passover story is known. |
| Satan Σατανᾶς (Satanas) adversary | the personal, chief evil spiritual being opposed to God Satan, the devil, the adversary | 5:5: “deliver this man to Satan” (redemptive discipline) | साइतान (Saitan, transliteration) | High — must be taught as a real, personal, singular evil being opposed to God, distinguished from the diffuse array of ancestral/nature spirits recognized in Bodo folk belief and from any single antagonist figure within the Bathou pantheon (which has no clear devil-analogue). The “handing over” language must be taught as redemptive church discipline aimed at repentance, never as a curse-casting ritual comparable to seeking out an ओझा. |
| judge / judgment (of those inside/outside) κρίνω / κρίμα (krinō/krima) to judge, decide, discern | legal judgment, moral evaluation, discernment judge, judgment, discernment | 5:12-13; reused ch.6, ch.11: the church judges its own members; God judges outsiders | बिसारनाय (bisarnai) | Medium-High — church discipline as accountable, loving correction within the covenant community, not vigilante shaming or folk-curse practice. |
Chapter 6 — Lawsuits, the Body, and Redemption
Reused: sanctification (पबित्रनाय), justification (धार्मिक होनाय राव), temple (ईश्वरनि पबित्र थान, ch.3), holy spirit, sexual immorality (व्यभिचार, ch.5), judge (बिसारनाय, ch.5).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| washed ἀπολούω (apolouō) washed off/away | ritual or literal washing washed | 6:11: “washed, sanctified, justified” — a triad describing conversion | धुनाय (dhunai) | Medium — distinguish from occasional external ritual-purification rites preceding Bathou/Kherai ceremonies; this washing names a once-for-all inward cleansing accompanying justification. |
| bought with a price / redemption ἀγοράζω / ἀπολύτρωσις (agorazō/apolytrōsis) bought in the marketplace / ransomed | purchase, ransom, redemption from bondage by payment bought, redeemed, ransomed | 6:20; 7:23 (also 1:30): “you were bought with a price… glorify God in your body” | दाम होजों फिन सिकनाय (dam hwjw phin siknai) | Critical — this is core atonement/redemption language and must resist the SAME two collision-risks already flagged Critical for “grace” in the baseline: (1) Bathou/Kherai ritual offerings understood as reciprocal exchange for protection, and (2) Brahma Dharma’s merit-based ethic. Christ’s purchase of believers is a completed, gracious transaction on their behalf, not a payment believers make or reciprocate. |
| one flesh μία σάρξ (mia sarx) one flesh | the marital union, echoing Genesis 2:24 one flesh, joined together | 6:16: “he who is joined to a prostitute becomes one flesh with her” | मोनसे मांसो (monse mangso) | Medium — requires brief Genesis background teaching. |
Chapter 7 — Marriage, Singleness, and the Present Age
Reused: called/calling (फिनायाव / फिनायनि सिम), sanctified (पबित्रनाय, applied in an unusual sense at 7:14), spiritual gift (आत्मानि दान, 7:7).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| marriage γάμος (gamos) wedding, marriage | the marital covenant/state marriage, wedding | 7:1-9, 25-40: marriage as good, but not obligatory | बिबाहो (bibaho) | Medium |
| unmarried / singleness ἄγαμος (agamos) unmarried | the state of being unmarried, whether never-married or widowed unmarried, single, celibate | 7:8,11,32-34: Paul commends singleness as a good and Spirit-enabled calling, not a deficient state | बिबाहो नङा मानुष (bibaho nanga manwsw) | High — this doctrine must be explicitly taught against strong cultural headwind: in traditional Bodo society, marriage is closely tied to clan (afad) continuity and inheritance, and an unmarried adult can be viewed as socially incomplete. Paul’s affirmation of singleness as a valid, even advantageous, calling (7:7-8, 32-35) is a genuinely unfamiliar category requiring the same ground-up teaching the baseline already prescribes for “adoption.” |
| virgin παρθένος (parthenos) virgin | an unmarried woman who has not had sexual relations virgin, unmarried woman | 7:25-38: Paul’s counsel regarding virgins | कुवारी (kuwari) | Medium |
| divorce / separate χωρίζω / ἀφίημι (chōrizō/aphiēmi) to separate, divide | marital separation or divorce divorce, separate, leave | 7:10-15: instruction on divorce and mixed marriages | जोबथा जानाय (jwbtha janai) | Medium-High — sensitive pastoral topic; must be handled with the same care given to marriage/singleness above. |
| sanctified (unusual sense, 7:14) ἡγίασται (ἁγιάζω) has been made holy/set apart | consecration; here, a household-consecrating effect of a believing spouse sanctified, made holy | 7:14: the unbelieving spouse and children are “sanctified” through the believer, without implying their salvation | पबित्रनाय (REUSED) | High — must be carefully taught as a distinct, non-salvific sense of consecration/set-apartness within a mixed-faith household, not a claim that the unbelieving spouse is thereby saved; this is the same term (पबित्रनाय) used elsewhere for the ordinary sense of sanctification, so the distinct nuance requires explicit teacher-facing explanation. |
Chapter 8 — Idol Meat, Knowledge, and Conscience
Reused: knowledge groundwork continues into ch.10; God, love (anticipatory of ch.13), edification (गोबां-गोबां रायज्लायनाय, doctrine-level reuse).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| idol εἴδωλον (eidōlon) image, likeness | a carved or cast image representing a false god; by extension, the false god itself idol, image | 8:4-7: “an idol is nothing in the world,” yet some still have conscience-bound associations with it | मूर्ति (murti) | High — this term must be explicitly taught as covering more than carved/cast images. Bathou worship itself is aniconic (centered on the sijou plant, not an image), so a narrow “idol = statue” definition would wrongly exempt Bathou and Kherai devotion from the category Paul is addressing. Teach idolatry as misdirected worship/allegiance, whatever its outward form. |
| food offered to idols εἰδωλόθυτον (eidōlothyton) that which is sacrificed to an idol | meat from an animal ritually offered in pagan worship, later sold in the market or served at meals food sacrificed to idols, idol meat | 8:1-13: the central pastoral question of chs. 8-10 | मूर्तिनो होनाय बानी (murtinu honai bani) | High — this doctrine has an unusually direct, real-world Bodo analogue: rice beer, meat, and food are literally offered to Bathoubwrai and the Kherai pantheon (including Mainao) during household sijou rites and Kherai puja, and this food is afterward eaten communally. This is not a distant cultural-background issue for Bodo believers the way it may be for many modern readers — it is a live pastoral question requiring careful, non-generic application. |
| knowledge γνῶσις (gnōsis) knowing, knowledge | information, understanding, insight (sometimes with a puffed-up connotation in this letter) knowledge, understanding | 8:1-2: “knowledge puffs up, but love builds up” | ज्ञान (gyaan) | High — Brahma Dharma’s reform tradition placed strong positive value on Sanskritic religious knowledge and enlightenment as markers of spiritual progress; Paul’s corrective (knowledge without love is dangerous, not virtuous by itself) needs to be taught as a direct counter-emphasis, not assimilated into a knowledge-equals-maturity framework. |
| conscience συνείδησις (syneidēsis) co-knowledge, moral awareness | the inner faculty of moral self-judgment before God conscience | 8:7-12: the “weak” conscience of a believer with lingering associations with idol worship | बिबेक (bibek) | High — pastorally urgent, since a convert from a Bathouist or Brahma Dharma family may have a conscience genuinely troubled by food or practices linked to prior household ritual life; this must be taught as inner moral standing before a personal God, distinguishable from social shame/honor calculation and from ritual-purity anxiety. |
| stumbling block πρόσκομμα / σκάνδαλον (proskomma/skandalon) a thing struck against; a trap-trigger | an obstacle that causes another to fall into sin stumbling block, offense | 8:9,13: love limits liberty for the sake of a weaker believer | बादा (bada) | Medium |
| liberty / right ἐξουσία (exousia, in the sense of “right/freedom to act”) authority, right | the right or freedom to act in a particular way liberty, right, freedom | 8:9; 9:4-18: the apostolic and Christian “right” that love may voluntarily set aside | अधिकार (adhikar) | High — deliberately NOT built on the मुक्त-/मोक्ष root, to avoid any bleed-through into the forbidden “liberation” language already flagged Critical for salvation in the baseline. Christian liberty is a freedom exercised within love and self-limitation, never an autonomous liberation from bondage; this distinction should be taught explicitly. |
Chapter 9 — Apostolic Rights and Self-Discipline
Reused: gospel, apostle, liberty/right (अधिकार, ch.8).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| crown / prize στέφανος / βραβεῖον (stephanos/brabeion) victor’s wreath / race-prize | athletic-games imagery for a reward crown, prize, wreath | 9:24-25: “an imperishable crown” | जयनि मुकुट (joyni mukut) | Medium — must not be read as a merit-earned reward contradicting grace; frame as gift/prize for faithful, Spirit-enabled perseverance, echoing the grace-not-merit caution already flagged for justification. |
| self-control ἐγκράτεια (enkrateia) self-mastery | discipline, restraint over one’s own body and desires self-control, discipline | 9:25,27: “I discipline my body” | मोनथिखौ थामनाय (monthikhou thamnai, “restraining oneself”) | Medium |
| disqualified ἀδόκιμος (adokimos) unapproved, failing the test | rejected after testing, unfit disqualified, rejected | 9:27: Paul’s fear of being disqualified after preaching to others | गनायथि जायनाय (ganaithi jainai) | Medium |
Chapter 10 — Idolatry, Israel’s Wilderness, the Lord’s Table
Reused: Israel (इस्राएल), idol/idolatry vocabulary (ch.8), glory (महिमा), liberty (अधिकार, ch.8-9).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| type / example τύπος (typos) a pattern, mold | a prefiguring pattern or warning example type, example, pattern | 10:6,11: Israel’s wilderness history as a warning “type” for the church | नमुना (namuna) | Low |
| temptation / testing πειρασμός (peirasmos) a putting to the test | trial, temptation, testing of faithfulness temptation, trial, testing | 10:13: “God is faithful… he will provide a way of escape” | परिक्षा (porikha) | Medium — must convey a purposeful testing under God’s faithful oversight (connects to Providence, already High in baseline), not a fatalistic ordeal. |
| idolatry εἰδωλολατρία (eidōlolatria) idol-service | worship of idols/false gods idolatry, idol worship | 10:7,14: “flee from idolatry” | मूर्ति पूजा (murti puja) | High — must be explicitly extended beyond image-worship (see “idol” note, ch.8) to include the aniconic devotion at the heart of Bathou practice (the sijou plant, Bathoubwrai) and the communal offerings of Kherai puja. Narrowing “idolatry” to statue-worship would allow Bodo hearers to wrongly exempt their own family religious background from this warning. |
| demons δαιμόνιον (daimonion) a lesser divine/spirit being | a malevolent spiritual being, in NT usage opposed to God demons, evil spirits | 10:20-21: “what pagans sacrifice, they offer to demons, not to God” | देउ (deu) | Critical — this is a deliberate, theologically significant departure from the Romans baseline’s blanket prohibition of देउ (which forbids देउ only as a substitute for the Holy Spirit or God). Here Paul’s own argument requires naming the spiritual reality behind pagan sacrificial worship: what is offered to the gods of the nations is, in fact, offered to demons. Rendering δαιμόνιον as देउ directly identifies the spirits venerated through Bathou/Kherai sacrificial offerings as demonic in Paul’s theological framework — a faithful but pastorally weighty claim that requires human theologian oversight for tone, framing, and pastoral care, given its direct bearing on hearers’ own family religious heritage. |
| table of the Lord / table of demons τράπεζα κυρίου / δαιμονίων (trapeza kyriou/daimoniōn) the Lord’s table / the demons’ table | a sacrificial-meal metaphor: shared table = shared spiritual allegiance the Lord’s table, the table of demons | 10:21: “you cannot partake of the table of the Lord and the table of demons” | प्रभुनि मेजा / देउनि मेजा (probhuni meja / deuni meja) | High — directly parallel to the communal sacrificial meals that follow Kherai puja offerings; teach that sharing in Christ’s table and sharing in pagan sacrificial fellowship represent two mutually exclusive spiritual allegiances, not two harmless cultural options. |
Chapter 11 — Head Coverings and the Lord’s Supper
Reused: glory (महिमा), church, judgment (बिसारनाय).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| head / headship κεφαλή (kephalē) the physical head; by metaphor, source/authority | authority-relation, source, prominence head, headship | 11:3: “the head of Christ is God… the head of a wife is her husband” | खोरा (khora) — provisional pending confirmation with Bodo-speaking theologians | High — Bodo society is traditionally patrilineal in clan (afad) structure; this teaching could easily be absorbed into, or reactively rejected against, existing patriarchal kinship expectations in ways that miss Paul’s specific relational-order argument (which he grounds in creation, not culture). Requires explicit, careful framing distinct from customary clan authority patterns. |
| head covering / veil κάλυμμα (kalymma) a covering | a cloth covering the head, a cultural marker of the era head covering, veil | 11:4-15: instructions on head coverings in worship | खोरा ढापनाय गबरा (khora dhapnai gobra) | High — Bodo traditional women’s dress (the dokhona) has no established religious head-veil requirement; this instruction needs cultural bridging (the principle behind the custom) rather than a forced literal equivalence, per the AI translation requirements’ idiom-handling guidance. |
| Lord’s Supper κυριακὸν δεῖπνον (kyriakon deipnon) the Lord’s dinner/meal | the Christian memorial meal of bread and cup the Lord’s Supper, Lord’s meal | 11:20: the abused communal meal at Corinth | प्रभुनि बोजोन (probhuni bwjwn) | High — must be distinguished sharply from the communal ritual feast following Kherai puja offerings, which likewise involves shared food/drink after a sacrificial rite; the Lord’s Supper is a memorial of a completed, once-for-all atoning death, not a repeated propitiatory or protective sacrifice, and participation is meant to display, not fracture, church unity (11:17-22). |
| body and blood (of the Lord) σῶμα καὶ αἷμα (sōma kai haima) body and blood | the elements representing Christ’s sacrificed body and shed blood body and blood | 11:23-26: institution words, “this is my body… this cup is the new covenant in my blood” | गुदि आरो थि (gudi aro thi) — गुदि REUSED from the incarnation term’s root | Critical — must be taught as a memorial pointing to Christ’s once-for-all, completed atoning sacrifice, categorically distinct from the literal animal-blood offerings central to Kherai puja and household sijou rites, which are repeated, this-life-oriented ritual sacrifices to secure ongoing protection/prosperity. Christ’s sacrifice is finished; it is remembered, not repeated or supplemented. |
| new covenant καινὴ διαθήκη (kainē diathēkē) new covenant | the covenant inaugurated by Christ’s blood, fulfilling and superseding the Mosaic covenant new covenant | 11:25 | गोदान गोसाथारि (gwdan gwsathari) — built on REUSED गोसाथारि | High (per baseline covenant entry) |
| remembrance ἀνάμνησις (anamnēsis) a calling to mind | commemorative remembering remembrance, memorial | 11:24-25: “do this in remembrance of me” | मोनथि खालामनाय (monthi khalamnai) | Medium |
| discern the body διακρίνω τὸ σῶμα (diakrinō to sōma) to judge/distinguish the body | rightly perceiving the significance of Christ’s body in the Supper discerning the body, examining oneself | 11:29: failure to discern the body brings judgment | गुदिखौ बुझनाय (gudikhou bujhnai) | Medium |
| unworthy manner ἀναξίως (anaxiōs) unworthily | in a manner inconsistent with the meal’s holy significance in an unworthy manner | 11:27: a warning against careless participation | गोनां नङा हांख्रीजों (gonang nanga hankhrijw) | Medium |
Chapter 12 — Spiritual Gifts and the Body of Christ
Reused: spiritual gifts (आत्मानि दान), body (गुदि, established root), holy spirit, church, prophecy (भाबिष्यत रां).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| manifestation of the Spirit φανέρωσις (phanerōsis) a making visible/manifest | the visible display of the Spirit’s presence through a gift manifestation, display | 12:7: “to each is given the manifestation of the Spirit for the common good” | आत्थानि दैखांनाय (aathani daikhannai) | Medium |
| gifts of healing ἰάματα (iamata) healings, cures | the Spirit-enabled ability to heal illness gifts of healing | 12:9,28,30 | रोगा फिटायनि दान (roga phitaini daan) | Medium |
| workings of power / miracles ἐνεργήματα δυνάμεων (energēmata dynameōn) workings of powers | miraculous deeds, works of power miracles, workings of power | 12:10,28-29 | सक्तिनि गुन (saktini gun) | High — reuses the REUSED सक्ति root from ईश्वरनि सक्ति (power of God, already flagged High in Romans baseline for its need to be kept distinct from the ritual/mediumistic power attributed to a doudini’s Kherai-trance state); the same caution applies here with equal force, since this gift-list is the passage most likely to be conflated with doudini-type displays of spiritual power. |
| discerning of spirits διάκρισις πνευμάτων (diakrisis pneumatōn) a distinguishing of spirits | the Spirit-given ability to test and evaluate spiritual claims/manifestations discerning of spirits, distinguishing spirits | 12:10: a gift for testing prophetic and spiritual claims in the church | आत्थाखौ सुबुं नाय (aathakhou subung nai) | Critical — this gift’s very name invites direct comparison with a doudini’s recognized ability, during Kherai-trance possession, to identify which deity or spirit is present. This must be taught as a Spirit-given, church-serving gift for testing teaching and prophecy against Scripture, exercised in a settled state of mind — never a trance-based, possession-adjacent mediumistic skill. Requires human theologian review for every occurrence. |
| tongues γλῶσσα/γλῶσσαι (glōssa/glōssai) tongue(s), language(s) | either known human languages or Spirit-given ecstatic/prayer speech, disputed among scholars, but in 1 Corinthians clearly requiring interpretation for corporate benefit tongues, speaking in tongues | 12:10,28,30; ch.14 throughout | आत्मानि रां (aatmani rang) | Critical — this is the single highest-risk term in the whole book for the Bodo context. The Kherai puja doudini’s ritual trance state is understood, in traditional Bathou practice, to include ecstatic, spirit-attributed speech during possession — a real, currently practiced phenomenon with striking surface resemblance to glossolalia. This gift must be taught as Spirit-given, orderly (14:27-28,40), church-edifying speech exercised by a believer in full self-possession, categorically distinct from possession-trance utterance in which the human medium’s own identity and self-control recede. Requires human theologian review for every occurrence. |
| interpretation of tongues ἑρμηνεία γλωσσῶν (hermēneia glōssōn) interpretation of tongues | the Spirit-given ability to render tongues-speech intelligible to the church interpretation of tongues | 12:10,30; 14:26-28 | रांनि उलथा (rangni ultha) | High — tied directly to the risk above; without interpretation, tongues-speech in worship risks being indistinguishable, to a Bodo hearer, from unexplained trance utterance. |
| teacher διδάσκαλος (didaskalos) one who teaches | a recognized teaching office/gift in the church teacher, instructor | 12:28-29 | सिखाग्रा (sikhagra) | High — deliberately NOT रендered as गुरु (guru), the standard South Asian term for a religious teacher, because गुरु would directly evoke Brahma Dharma’s founder title “Gurudev” (Kalicharan Brahma) and its guru-centered reform-movement leadership model. सिखाग्रा (a plain descriptive “one who teaches”) avoids importing that specific comparative-religion association into the church’s teaching office. |
| member / body μέλος / σῶμα (melos/sōma) a limb/part / the body | a functioning part of a larger organic whole member, part; body | 12:12-27: the extended “one body, many members” metaphor | अंग / गुदि (ango / gudi) | High — the “body of Christ” corporate metaphor must be kept distinct from the incarnation concept (मानसि गुदि सोलायनाय) and from any notion of a deity using a human body as a temporary ritual vessel, as in doudini possession; here गुदि names the church’s organic unity-in-diversity, not an embodiment event. |
Chapter 13 — Love
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| love ἀγάπη (agapē) love | selfless, covenantal, others-directed love, as distinct from erotic (ἔρως) or merely affectionate (φιλία) love love, charity | 13:1-13: the greatest of all gifts and graces, the interpretive lens for chs. 12 and 14 | मोसानाय (mwsanai) | Critical — this is the central term of the chapter Paul places at the heart of the whole spiritual-gifts discussion, and it must be taught to convey God’s selfless, self-giving, covenantal love, made concrete in the list of qualities in 13:4-7 — NOT romantic affection alone, NOT mere kin/clan loyalty (a risk given the strong loyalty-bonds of Bodo afad structure), and NOT a reciprocal-exchange logic (the same do-ut-des risk already flagged Critical for grace and redemption above). Love, as Paul defines it here, gives without guaranteed return and is patient with those who cannot reciprocate. |
Chapter 14 — Order in Worship
Reused: prophecy (भाबिष्यत रां), tongues (आत्मानि रां, ch.12), interpretation of tongues (रांनि उलथा, ch.12), edification (गोबां-गोबां रायज्लायनाय, doctrine-level reuse), church.
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| order τάξις (taxis) arrangement, sequence | orderliness, proper sequence, decorum order, orderly, decently | 14:33,40: “God is not a God of confusion but of peace… let all things be done decently and in order” | निय়म (niyom) | High — Kherai puja involves a strict, prescribed ritual sequence carried out by the doudini and ritual specialists, where “order” carries force as precise ceremonial procedure. Paul’s “order” is different in kind: it is Spirit-led, love-motivated mutual consideration for the building up of the whole body (14:26), not a fixed liturgical choreography whose correctness itself carries spiritual efficacy. This distinction should be taught explicitly to prevent 1 Corinthians 14 from being absorbed into a ritual-correctness framework. |
Note on 14:34-35: this passage’s instruction regarding women’s conduct in worship gatherings is culturally sensitive and requires careful, contextualized handling; it does not introduce new theological vocabulary beyond terms already tabulated (order, church, prophecy) and is flagged here for native-speaker and theologian review at the Phase 2 stage rather than treated as a distinct glossary term.
Chapter 15 — Resurrection (beyond the core passage, vv.12-58)
The core passage (15:1-11) is treated in full above. The remainder of the chapter introduces the following additional load-bearing terms:
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| resurrection of the dead ἀνάστασις νεκρῶν (anastasis nekrōn) rising up of the dead | the future bodily resurrection of all who have died, guaranteed by Christ’s own resurrection resurrection of the dead | 15:12-32: Paul’s extended argument that Christ’s resurrection guarantees and is the pattern for believers’ own future bodily resurrection | सिनाय मानुषनि जिउनाय सोलायनाय (sinai manwsni jiunai solainai) — built on the REUSED जिउनाय सोलायनाय | Critical — same forbidden-substitution rule as the core passage applies without exception: never फिन जोनोम (rebirth/reincarnation). This chapter is the doctrinal capstone of the whole book on this point and must be internally consistent with every other resurrection reference in the curriculum. |
| firstfruits ἀπαρχή (aparchē) the first portion of a harvest | the initial harvest offering, guaranteeing and representative of the full harvest to come firstfruits, first portion | 15:20,23: “Christ the firstfruits of those who have fallen asleep” | गिबि फल (gibi phal) | High — this agricultural metaphor requires careful handling in the Bodo context because harvest and rice-fertility imagery is closely associated with Mainao, the goddess of wealth and rice within the Kherai pantheon (per the baseline’s own description of Bathou religious practice). Teach explicitly that Christ’s resurrection as “firstfruits” is a guarantee of a future, one-time, universal bodily resurrection event, not a seasonal fertility/harvest-cycle image tied to any harvest deity. |
| last Adam ἔσχατος Ἀδάμ (eschatos Adam) final/last Adam | Christ as the second, greater representative head of humanity, contrasted with the first Adam last Adam, second Adam | 15:45: “the last Adam” | गथानै आदम (gwthanai Adam) | High — requires explicit Genesis background (low OT narrative literacy flagged for this audience); “Adam” (आदम) as a proper name should be checked for consistency against the established Bodo Bible’s Genesis translation. |
| spiritual body / natural (soulish) body σῶμα πνευματικόν / σῶμα ψυχικόν (sōma pneumatikon/psychikon) Spirit-body / soul-body | the transformed, resurrection body vs. the present mortal body — continuity of the same body, transformed, not migration into a different body spiritual body, natural body | 15:42-44: the nature of the resurrection body | आत्मिक गुदि / प्राणिक गुदि (aatmik gudi / pranik gudi) | High — must be taught as continuity-with-transformation of the SAME body (echoing the resurrection’s own “never रebirth/reincarnation” rule), not a disembodied spirit-existence and not migration into an entirely different body as in a rebirth cycle. |
| imperishable / incorruptible ἄφθαρτος (aphthartos) not subject to decay | permanence, freedom from decay/death imperishable, incorruptible | 15:42,52-54 | गैया गोमानाय (gaiya gwmanai, “undecaying”) | Medium |
| mystery (again, eschatological sense) μυστήριον (mystērion) hidden thing now revealed | here, the specific revealed truth of the final transformation of living believers mystery | 15:51: “I tell you a mystery” | रहस्य (REUSED from ch.2) | High (as ch.2) |
| victory νῖκος (nikos) victory, conquest | triumph over an opposing power, here death itself victory | 15:54-57: “death is swallowed up in victory… thanks be to God, who gives us the victory” | जय (joy) | Low |
| mortal / immortality θνητός / ἀθανασία (thnētos/athanasia) subject to death / deathlessness | the present condition of mortality vs. the future gift of deathlessness mortal, immortal, immortality | 15:53-54 | मरनाय गुथि / मरा नङा गुथि (mwrnai guthi / mwra nanga guthi) | Medium |
| in vain (thematic close) κενός (kenos) empty | recalls vv.2,10,14,17 in vain, futile | 15:58: “your labor is not in vain” | बेकार (REUSED from v.2) | Medium — close the chapter’s thematic thread consistently. |
Chapter 16 — Collection, Final Greetings, Maranatha
Reused: grace, church, love (मोसानाय).
| Terms | Variants | Theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| collection (for the saints) λογία (logia) a collection | a gathered financial gift collection, offering | 16:1-2: the collection for the Jerusalem believers | पबित्र मानुषनि थाखाय जमा खालामनाय (pobitro manwsni thakhai jama khalamnai) — built on REUSED पबित्र मानुष | Low-Medium |
| Maranatha Μαράνα θά (Aramaic, marana tha) “Our Lord, come!“ | an early Christian eschatological prayer/acclamation Maranatha, “Come, Lord” | 16:22: closing eschatological cry, preserved untranslated in the earliest tradition | मारना था (Marana Tha, preserved transliteration, following the pattern set for अब्बा/Abba in the Romans baseline) | Medium |
| anathema / accursed ἀνάθεμα (anathema) a thing devoted to destruction; a curse | a solemn judicial pronouncement of exclusion from God’s favor accursed, anathema, cursed | 16:22: “if anyone has no love for the Lord, let him be accursed” | अभिशाप (obhishap) | High — must be taught as God’s own solemn covenantal judgment on persistent unbelief/lack of love for Christ, sharply distinguished from folk sorcery-curses sought or removed through an ओझा (traditional ritual specialist/diviner); this is divine judicial pronouncement, not incantation-based curse practice. |
End of Part B. All chapters 1–16 have received explicit coverage; no chapter was silently omitted. See analysis/08_core_glossary.md for the full consolidated glossary of reused and new terms with translation risk tiers.