Semantic Analysis | tri-bible.ai Library

Semantic Analysis

2 Corinthians 1–13 | Koine Greek → Bodo (Boro)

Curriculum: 2 Corinthians Core passage: 2 Corinthians 5:11–21 Bible Doctrines in scope: Reconciliation with God; New Creation in Christ; Suffering and Comfort in Ministry; The New Covenant versus the Old; Sincerity and Apostolic Authority; Generosity and Grace in Giving; Power in Weakness; Genuine versus False Apostleship

Methodology note: This document analyzes every chapter of 2 Corinthians, first to last. The core passage (5:11–21) receives verse-by-verse treatment of every load-bearing term. All other chapters receive chapter-level treatment of load-bearing theological terms with the same fields: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Bodo) rendering risk. Terms already fixed in the baseline Romans translation_memory.json are reused exactly as recorded there; this document marks such reuse explicitly with [BASELINE REUSE]. New terms proposed here are provisional pending Bodo-speaking theologian confirmation, consistent with the baseline’s own treatment of gap-concepts, and are marked [NEW TERM].

Risk tiers follow the baseline doctrine_risk_registry.json definitions: Critical (essential doctrine at stake, theologian review mandatory), High (significant syncretism/confusion risk, theologian review mandatory), Medium (clarity risk, native-speaker review recommended), Low (minor risk, automated review sufficient).

PART 1 — CORE PASSAGE: 2 Corinthians 5:11–21 (Verse-by-Verse)

2 Corinthians 5:11

“Therefore, knowing the fear of the Lord, we persuade men; but we are well known to God, and I also hope are well known in your consciences.”

φόβος (τοῦ κυρίου) — phobos (tou kyriou) — lit. “fear/dread (of the Lord).” Semantic range: terror, reverential awe, respectful submission. English variants: “fear,” “reverence,” “awe of the Lord.” Contextual meaning: not servile terror but reverent accountability before Christ’s judgment (cf. 5:10), the motivating seriousness behind Paul’s ministry. Bodo risk: High. Render with a reverence-compound built on [BASELINE REUSE] प्रभु (probhu, “Lord”): “प्रभुनि सायखो गोरोन्थि” (reverent fear of the Lord). Must be distinguished from fear of Bathoubwrai’s displeasure or fear of misfortune addressed by Kherai/Bathou protective ritual; this is relational accountability to a personal, exclusive Lord, not appeasement of a spirit that might otherwise cause harm.
πείθω — peithō — lit. “to persuade, win over.” Semantic range: persuade, convince, urge compliance. English variants: “persuade,” “commend,” “win over.” Contextual meaning: Paul’s apologetic appeal to the Corinthians’ judgment, not manipulation. Bodo risk: Medium. [NEW TERM] “राव सुजुनाय” (rao sujunai, “persuading with words”). Must be distinguished from rhetorical flattery/manipulation, a live concern in the chapter given rival teachers (cf. ch. 11).
φανερόω — phaneroō — lit. “to make visible/manifest.” Semantic range: reveal, disclose, become evident. English variants: “well known,” “manifest,” “made plain.” Contextual meaning: Paul’s integrity is transparent before God, whatever people think. Bodo risk: Low. [NEW TERM] “फोरमायनाय” (phormainai, “making evident”). Low risk; standard disclosure vocabulary.
συνείδησις — syneidēsis — lit. “co-knowledge, conscience.” Semantic range: moral self-awareness, inner witness. English variants: “conscience.” Contextual meaning: the Corinthians’ inward moral judgment as a witness to Paul’s sincerity. Bodo risk: Low-Medium. [NEW TERM] “गोसोनि सायख” (gwswni saikho, “the heart’s discernment/witness”), built on baseline गोसो (heart) morphology. Note: distinct from the baseline election term ईश्वरनि सायख (Isornni saikho); context disambiguates.

2 Corinthians 5:12

“For we do not commend ourselves again to you, but give you opportunity to boast on our behalf, that you may have an answer for those who boast in appearance and not in heart.”

συνίστημι — synistēmi — lit. “to place together, commend, present.” Semantic range: introduce favorably, recommend, establish credentials. English variants: “commend,” “recommend.” Contextual meaning: contrasts self-promotion with genuine ministry credibility (linked to “letters of recommendation,” 3:1). Bodo risk: Medium. [NEW TERM] “आमरा राव होनाय” (amra rao honai, “giving a recommending word”). Doctrine: Sincerity and Apostolic Authority.
καύχημα — kauchēma — lit. “boast, ground/matter for boasting.” Semantic range: the object or content of pride, whether legitimate (in the Lord) or illegitimate (in self). English variants: “boast,” “grounds for pride,” “something to boast about.” Contextual meaning: Paul wants the Corinthians equipped to answer boastful rivals, not to boast in himself. Bodo risk: High. [NEW TERM] “गर्बनाय” (garbnai) for illegitimate self-boasting, contrasted with “प्रभुआव सोमान खालामनाय” (glorying in the Lord) for legitimate boasting (cf. 10:17). This dual valence must be taught explicitly; conflating the two collapses the “Genuine versus False Apostleship” doctrine central to chs. 10–12.
πρόσωπον — prosōpon — lit. “face.” Semantic range: face, outward appearance, presented self. English variants: “appearance,” “face,” “outward show.” Bodo risk: Low. [NEW TERM] “मुं” (mung, “face/appearance”).
καρδία — kardia — lit. “heart.” Semantic range: seat of will, emotion, moral character. English variants: “heart.” Bodo risk: Low. Uses the productive baseline morpheme गोसो (gwsw), already embedded in बिश्वासनि मानोन, गोसाथारि, गोसो जोंथानाय, etc.

2 Corinthians 5:13

“For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you.”

ἐξίστημι — existēmi — lit. “to stand outside oneself.” Semantic range: be ecstatic, be out of one’s normal mind, act as if mad. English variants: “beside ourselves,” “out of our mind,” “ecstatic.” Bodo risk: Critical. [NEW TERM] Proposed: “गोसो सोर सोलायनाय” (a state of being carried beyond ordinary self-control, oriented wholly toward God). This term sits directly beside the single most dangerous collision point in the entire Bodo language package: the doudini’s Kherai-trance possession state, in which the medium’s ordinary self recedes and Bathoubwrai or another deity is understood to speak through her. Paul’s “ecstasy” here (if that is even the correct reading — many commentators take it as rhetorical hyperbole about his critics’ accusation of “madness,” not literal trance) must under no circumstances be rendered with vocabulary that evokes doudini possession. Recommend the translator’s note explicitly instruct: this is idiomatic self-description of all-consuming zeal for God, not an altered ritual consciousness state.
σωφρονέω — sōphroneō — lit. “to be of sound/sober mind.” Semantic range: self-controlled, rational, sensible. English variants: “sober-minded,” “of sound mind,” “in our right mind.” Bodo risk: Low-Medium. [NEW TERM] “मन गोबां थानाय” (having a settled/composed mind), the deliberate counterpart to ἐξίστημι above, reinforcing that Paul’s ministry is not driven by uncontrolled ritual ecstasy but by reasoned devotion.

2 Corinthians 5:14

“For the love of Christ compels us, because we judge thus: that if One died for all, then all died.”

ἀγάπη (τοῦ Χριστοῦ) — agapē (tou Christou) — lit. “love (of Christ).” Semantic range: self-giving, sacrificial love; can be subjective (Christ’s love for us) or objective (our love for Christ) genitive — here subjective. English variants: “love,” “Christ’s love.” Bodo risk: Medium. [NEW TERM] “मसीहनि प्रेम” (Mosihni prem), using the Sanskrit/Assamese loan प्रेम already naturalized in regional Christian usage. Must be taught as Christ’s own self-giving initiative, not devotional affection offered upward to a deity as in Bathou/Kherai worship postures.
συνέχω — synechō — lit. “to hold together, constrain, control.” Semantic range: compel, control, press on all sides, seize (as with a fever, Luke 4:38). English variants: “compels,” “controls,” “constrains.” Contextual meaning: Christ’s love is the singular controlling motive of Paul’s ministry. Bodo risk: Medium. [NEW TERM] “बाध्य खालामनाय” (bringing under compelling constraint).
ὑπέρ (πάντων ἀπέθανεν) — hyper — lit. “on behalf of, for the sake of.” Semantic range: substitution, representation, benefit. English variants: “for,” “on behalf of,” “in place of.” Contextual meaning: substitutionary death — Christ died in the place of and for the benefit of all. Bodo risk: Critical. This preposition carries the entire weight of substitutionary atonement in this verse and in 5:15, 5:21; it must be rendered so that Christ’s death is understood as a real substitution for sinners, not merely an example or a sympathetic act of solidarity. Use ”…नि थाखाय सिरनाय” (dying for/on behalf of…).
ἀποθνήσκω — apothnēskō — lit. “to die.” Standard term for physical death; here used twice with theological weight (Christ’s death for all; the believer’s co-death “in” Christ’s death). Bodo risk: Medium. [NEW TERM] “सिरनाय” (sirnai, “dying”). The clause “all died” (representative/positional death in Christ) must not be flattened into ordinary biological death; a brief teaching gloss is needed distinguishing this from Christ’s own resurrection [BASELINE REUSE जिउनाय सोलायनाय].

2 Corinthians 5:15

“and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.”

ἐγείρω (ἐγερθέντι) — egeirō — lit. “to raise up.” Semantic range: raise from sleep, raise from death. English variants: “rose again,” “was raised.” [BASELINE REUSE] जिउनाय सोलायनाय (jiunai solainai, “turning back to life”), Critical risk per baseline — bodily, historical, once-for-all resurrection, never फिन जोनोम (rebirth/reincarnation). This is the same resurrection term anchoring Romans 1:4, 6:4; consistency across curricula is required.
ἑαυτοῖς (ζῶσιν) — heautois — lit. “for themselves.” Semantic range: self-referential living, self-interest. English variants: “for themselves,” “for their own sake.” Contextual meaning: contrasts self-directed life with Christ-directed life — foundational to the “Christian Identity in Christ” doctrine already flagged High in the Romans baseline. Bodo risk: Medium. [NEW TERM] “फिसामोनखौ आबाद खालामनाय” (living for oneself).

2 Corinthians 5:16

“Therefore, from now on, we know no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer.”

σάρξ (κατὰ σάρκα) — sarx (kata sarka) — lit. “flesh (according to the flesh).” Semantic range: physical body; fallen human nature; external/worldly standards of evaluation (status, ethnicity, appearance). English variants: “flesh,” “according to the flesh,” “worldly standards,” “human point of view.” Contextual meaning: Paul no longer evaluates people (or even Christ) by external, worldly categories after conversion. Bodo risk: High. [NEW TERM] “गाहाय जों” (gahai jong, “according to/by the body/flesh”), extending the same root already present in baseline’s भाबनि गाहाय-adjacent constructions. High risk because “according to the flesh” easily collapses into clan (afad), ethnic, or territorial identity categories — a live and sensitive axis in the Bodoland region (cf. baseline’s caution on “gentiles” and “kingdom_of_god”). Must be taught as: identity in Christ supersedes lineage, clan, and worldly status evaluation, without denying the real value of “seed of David” lineage-language used positively elsewhere [BASELINE REUSE दाऊदनि बेंसे].

2 Corinthians 5:17

“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”

ἐν Χριστῷ — en Christō — lit. “in Christ.” Semantic range: Paul’s characteristic union-with-Christ formula — spiritual incorporation, identity, and location “in” the risen Christ. English variants: “in Christ,” “united with Christ.” Contextual meaning: the doctrinal ground of the doctrine “Christian Identity in Christ” (flagged High in the Romans baseline; carried forward here as foundational to New Creation). Bodo risk: High. [NEW TERM] “मसीहाव” (Mosihao, “in Christ”), a simple locative on मसीह [BASELINE REUSE]. Must be taught, not assumed, as a relational-spiritual incorporation formula rather than a devotional posture toward one deity among several.
καινὴ κτίσις — kainē ktisis — lit. “new creation” (κτίσις from κτίζω, “to create, found”). Semantic range: a newly created being/order; can refer to the individual believer (2 Cor 5:17) or cosmic renewal (Gal 6:15; Rom 8:19-22). English variants: “new creation,” “new creature.” Contextual meaning: the theological anchor of the “New Creation in Christ” doctrine — a decisive, once-for-all re-making of the person’s fundamental nature and status. Bodo risk: Critical. [NEW TERM] Proposed: “गोदान सृष्टि” (godan srishti, “new creation”), using गोदान (“new,” the same morpheme attested in baseline’s गोदान जायगारि for “apostle”) and सृष्टि (a Sanskrit/Assamese loan for “creation/cosmos”). CRITICAL because सृष्टि risks being heard through Bathou cosmology’s own five-element creation frame (ha/dwi/bar/or/okhrang, radiating from the sijou plant) — this doctrine must be explicitly taught as a spiritual and moral remaking of the person in union with the risen Christ, categorically distinct from cosmological/elemental creation-language. This rendering requires confirmation by a Bodo-speaking theologian before deployment, in the same manner the baseline flagged गोसाथारि and गोसोआव फैनाय.
ἀρχαῖος / παρέρχομαι — archaios / parerchomai — lit. “old/ancient” / “to pass by, pass away.” English variants: “old things,” “have passed away.” Bodo risk: Low-Medium. [NEW TERM] “जुनानाय बादियो गेयागोन” (the old has passed away).
καινός — kainos — lit. “new” (qualitatively new, not merely another instance). English variants: “new,” “all things new.” Bodo risk: Low. Same गोदान morpheme as above.

2 Corinthians 5:18

“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation.”

καταλλάσσω / καταλλαγή — katallassō / katallagē — lit. “to exchange, change from enmity to friendship” / “reconciliation.” Semantic range: restoring a broken relationship from hostility to peace, especially by removing the offense that caused the breach. English variants: “reconcile(d),” “reconciliation.” Contextual meaning: the theological center of the whole core passage and the doctrine “Reconciliation with God” — God himself initiates and accomplishes the restoration of the God-humanity relationship through Christ. Bodo risk: Critical. [NEW TERM] Proposed: “गोसो फिन जोड़ोनाय” (gwsw phin jworonai, lit. “heart re-joined/rejoined,” i.e., “reconciliation”), built on the same गोसो-compound pattern the baseline already uses for गोसाथारि (covenant), गोसो जोंथानाय (fellowship), and गोसोआव फैनाय (adoption). CRITICAL because this is a genuine conceptual gap: neither Bathou ritual practice (oriented toward securing ongoing favor/protection through offerings) nor Brahma Dharma’s merit ethic has a category for a broken relationship with a personal, holy God being unilaterally and completely restored by that God’s own initiative apart from human ritual repair. Requires theologian confirmation before deployment.
διακονία — diakonia — lit. “service, ministry, waiting at table” (from διάκονος, “servant/attendant”). Semantic range: humble service; delegated ministry function; the office/task of Christian ministry. English variants: “ministry,” “service,” “administration.” Contextual meaning: the “ministry of reconciliation” is Paul’s — and the church’s — delegated task of proclaiming what God has done. Bodo risk: High. [NEW TERM] Proposed: “सेवा” (seba, a widely attested Sanskrit/Assamese loan for “service”). HIGH risk because बare सेवा could be heard as generic ritual service, paralleling the recognized service-roles of the doudini or ओझा (folk ritual specialist) in traditional practice; the compound “गोसो फिन जोड़ोनायनि सेवा” (the ministry/service of reconciliation) should always be used in full rather than bare सेवा when the specifically apostolic/gospel ministry sense is intended, mirroring the baseline’s insistence that पबित्र आत्था always appear in full rather than bare आत्था.

2 Corinthians 5:19

“that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.”

κόσμος — kosmos — lit. “world, ordered universe.” Semantic range: the created order; humanity collectively; the fallen world-system. English variants: “world.” Bodo risk: Low-Medium. [NEW TERM] “जगत” (jagat, a standard Sanskrit/Assamese loan for “world”), well attested and low-risk.
λογίζομαι (μὴ λογιζόμενος) — logizomai — lit. “to reckon, count, credit to an account.” Semantic range: the same accounting/crediting verb behind “imputed righteousness” (Rom 4:3 [BASELINE REUSE दानै लाबोनाय धार्मिकता]), here used negatively — God not crediting/counting trespasses against sinners. English variants: “not imputing,” “not counting,” “not holding against.” Bodo risk: Critical. This is the negative counterpart of imputed righteousness and must be rendered with the same forensic-accounting register the baseline established, e.g., “गुनाहखौ हिसाब खालामनाय गैया” (not counting/crediting the sin to their account), so that learners see the same divine-ledger logic operating in both directions: sin not counted against the believer, righteousness counted to the believer’s credit.
παράπτωμα — paraptōma — lit. “a false step, a fall beside.” Semantic range: trespass, transgression, moral failure (near-synonym of ἁμαρτία but emphasizing the specific offense/lapse). English variants: “trespasses,” “transgressions,” “sins.” Bodo risk: Medium. [NEW TERM] “गुइरनाय” (a specific lapse/fall), closely related to but distinguished from the baseline’s गुनाह (general “sin”); may be glossed simply as गुनाह in most contexts with a translator note on the nuance.
λόγος (τῆς καταλλαγῆς) — logos (tēs katallagēs) — lit. “word (of the reconciliation).” Semantic range: message, spoken word, proclamation, account. English variants: “word,” “message.” Bodo risk: Low-Medium. [NEW TERM] “राव” (rao, “word/message”), forming “गोसो फिन जोड़ोनायनि राव” (the message of reconciliation), parallel in construction to मंगल खबर [BASELINE REUSE, “gospel”].

2 Corinthians 5:20

“Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God.”

πρεσβεύω — presbeuō — lit. “to be an elder/envoy, to act as ambassador” (from πρέσβυς, “elder/envoy”). Semantic range: to serve as an authorized representative of a sovereign power, speaking with delegated authority. English variants: “ambassador,” “envoy,” “we represent.” Contextual meaning: Paul’s apostolic authority is representative — he speaks for Christ, not for himself. Bodo risk: Medium-High. [NEW TERM] Proposed: “प्रतिनिधि” (protinidhi, “representative/delegate,” a Sanskrit/Assamese loan already used in regional civic/political registers). MEDIUM-HIGH because “ambassador/representative” language carries live political resonance in the Bodoland Territorial Region, where “representative” is closely tied to elected territorial-council office; the text must be taught as Christ’s spiritual-diplomatic authorization to proclaim reconciliation, not a political appointment or claim to territorial representation.
δέομαι — deomai — lit. “to beg, plead, need.” Semantic range: earnest entreaty, supplication. English variants: “beseech,” “implore,” “plead.” Bodo risk: Low. [NEW TERM] “बिनयनाय” (binoinai) — note this reuses the baseline’s disambiguation category already established for παρακαλέω in its pleading sense (see baseline “exhort” entry, which reserves बिनयनाय for entreaty contexts and गोसो होनाय for encouragement contexts). Consistent reuse recommended.
καταλλάγητε (τῷ θεῷ) — katallagēte — imperative passive of καταλλάσσω (see 5:18 above). Lit. “be reconciled.” Semantic range: the appeal to receive, not achieve, reconciliation already accomplished by God. English variants: “be reconciled.” Bodo risk: Critical. Must be rendered as a passive appeal to receive what God has already done — “ईश्वरजों गोसो फिन जोड़” — never reframed as an active human achievement of restoring the relationship through ritual offering or accumulated merit, which is precisely the syncretism risk the baseline names for “grace” (Bathou reciprocal-exchange logic; Brahma Dharma merit logic).

2 Corinthians 5:21

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”

ἁμαρτία — hamartia — lit. “missing the mark.” [BASELINE REUSE] गुनाह (gunah), Critical/High risk per baseline registry. Here used in its most theologically loaded Pauline construction: Christ “made sin” — the sinless one bearing the legal/covenantal weight of sin’s penalty on behalf of sinners. Bodo risk here specifically: Critical. The clause “made Him…to be sin” must not be softened into “made Him a sin-offering” only (true but incomplete) nor into “punished Him as if guilty” in a way that suggests Christ became morally corrupted; the forensic, substitutionary, imputational sense established for imputed_righteousness must govern the rendering here as its structural mirror-image.
γίνομαι (γενώμεθα) — ginomai — lit. “to become, come to be.” Semantic range: change of state/status. English variants: “become,” “might be made.” Contextual meaning: believers become — are constituted as — the righteousness of God, precisely as the mirror image of Christ being constituted as sin. Bodo risk: Critical. Should be rendered with the same “become/be made” verb used consistently for both halves of the exchange (Christ becoming sin; we becoming righteousness) so the symmetry of the double-imputation is visible to the learner: “मसीहखौ गुनाह महरै खालामबाय…जेराव जों बुहुम धार्मिकता महरै जायो।”
δικαιοσύνη θεοῦ — dikaiosynē theou — lit. “righteousness of God.” [BASELINE REUSE] धार्मिकता (dharmikota), Critical risk per baseline. Here specifically the righteousness that becomes the believer’s own status “in Him” (ἐν αὐτῷ, echoing ἐν Χριστῷ, v.17) — the fullest possible statement in the letter of imputed righteousness [BASELINE REUSE दानै लाबोनाय धार्मिकता]. This verse is the doctrinal keystone binding together Reconciliation with God, New Creation, and (implicitly) Justification as established in the Romans baseline; it must be flagged for mandatory theologian review in every occurrence across the curriculum, consistent with baseline escalation rules for “grace being contrasted with works” and “atonement/propitiation language.”

PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1

Key terms:

παράκλησις / παρακαλέω — paraklēsis / parakaleō — lit. “a calling alongside” / “to call alongside, comfort, exhort.” Semantic range: comfort in affliction; encouragement; entreaty (context-dependent — see baseline “exhort” entry for the entreaty/encouragement split). Used 10 times in 1:3–7 alone. English variants: “comfort,” “consolation,” “encourage.” Contextual meaning: God as “the God of all comfort” who comforts Paul in affliction so Paul can comfort others — the theological foundation of “Suffering and Comfort in Ministry.” Bodo risk: High. [NEW TERM] Proposed: “सान्ति होनाय” (santi honai, “giving peace/comfort”), built on [BASELINE REUSE] सान्ति (peace). This is distinct from, though related to, baseline’s गोसो होनाय (exhort/encourage) — गोसो होनाय should be reserved for exhortation-to-action contexts, सान्ति होनाय for consolation-in-suffering contexts. HIGH risk because divine comfort must be taught as relational and personal (God himself present with the sufferer), not read as the ritual reassurance/protection Bathou and Kherai offerings are meant to secure, nor as a fatalistic resignation to suffering as karmic consequence (a live risk given Brahma Dharma’s karma-oriented ethic).
θλῖψις — thlipsis — lit. “pressure, crushing.” Semantic range: affliction, tribulation, hardship (physical, social, or emotional). English variants: “affliction,” “trouble,” “suffering,” “distress.” Bodo risk: High. [NEW TERM] “दुख-कष्ट” (dukh-koshto, a widely attested Sanskrit/Hindi-derived compound for suffering/hardship). HIGH risk: must be explicitly distinguished from a karma-merit explanation of suffering (suffering as due, deserved consequence of past deeds) that Brahma Dharma’s reformed ethic could suggest; Paul’s sufferings are for the sake of ministry and are met with God’s comfort, not karmic accounting.
παθήματα (τοῦ Χριστοῦ) — pathēmata (tou Christou) — lit. “sufferings (of Christ).” Semantic range: the sufferings Christ endured, and by extension those shared by his people in union with him. English variants: “sufferings of Christ,” “Christ’s sufferings.” Bodo risk: High. [NEW TERM] “मसीहनि दुख-कष्ट.” Must be taught as participatory union with Christ’s redemptive suffering, not a cyclical or repeatable ritual re-enactment.
σφραγίς / σφραγίζω — sphragis / sphragizō — lit. “seal, to seal.” Semantic range: a mark of ownership, authentication, security. English variants: “seal,” “sealed us.” Bodo risk: Medium. [NEW TERM] “छाप” (chap, “seal/stamp,” a widely attested loanword). Must not be read as a protective charm or amulet, a category present in traditional Bodo material-religious practice.
ἀρραβών — arrabōn — lit. “earnest money, down payment, pledge/guarantee” (a commercial-legal term). Semantic range: a partial payment guaranteeing the full payment to come; here the Spirit as God’s down payment guaranteeing final inheritance. English variants: “guarantee,” “deposit,” “down payment,” “pledge.” Bodo risk: Medium-High. [NEW TERM] “आगोत्थार थारो” (agwtthar tharo, “an advance pledge”). Connects to baseline’s “adoption” doctrine (गोसोआव फैनाय) and its inheritance-rights emphasis; must be taught with that same explicit inheritance-rights framing rather than assumed as familiar.
ἁπλότης / εἰλικρίνεια — haplotēs / eilikrineia — lit. “singleness” / “judged in sunlight, unmixed.” Semantic range: sincerity, simplicity of motive, transparency, freedom from hidden agenda. English variants: “sincerity,” “simplicity,” “godly sincerity.” Bodo risk: High. [NEW TERM] “सोर गोसो” (sor gwsw, “a clear/pure heart”). Central to the “Sincerity and Apostolic Authority” doctrine; must be distinguished from the outward ritual purity emphasized in Bathou/Kherai preparation rites (which the baseline’s “holy” entry already flags) — this is inward, motive-level transparency before God and people.

Chapter 2

Key terms:

Σατανᾶς — Satanas — proper name/title, “adversary.” Bodo risk: Critical. [NEW TERM] Proposed transliteration: “शैतान” (Shaitan), the pan-regional Perso-Arabic-derived loan already standard in most Indian-language Bibles. CRITICAL: must be clearly distinguished from the malevolent or capricious spirit-beings recognized within the Bathou spirit-world and addressed through Kherai/Bathou ritual appeasement; Satan in 2 Corinthians is a singular, personal, defeated-yet-active adversary of God and the church, not one hostile spirit among a populated pantheon to be ritually managed.
χαρίζομαι / ἀφίημι — charizomai / aphiēmi — lit. “to grant graciously” / “to send away, release.” Semantic range: forgiveness, gracious release from a debt or offense. English variants: “forgive,” “forgiveness.” Bodo risk: Medium. [NEW TERM] “माफ खालामनाय” (maph khalamnai). Note: baseline explicitly rejected “गुनाहनि माफ” as an insufficient stand-alone gloss for justification (too narrow); here, in its own right as plain interpersonal/divine forgiveness (2:7-10), माफ खालामनाय is appropriate, but a translator note should mark the boundary: forgiveness is a real component of, but not synonymous with, the fuller forensic declaration धार्मिक होनाय राव [BASELINE REUSE].
εὐωδία (Χριστοῦ) — euōdia (Christou) — lit. “sweet fragrance/aroma.” Semantic range: the pleasing smell of a sacrifice or offering, here metaphorical for the influence of gospel proclamation. English variants: “fragrance,” “aroma,” “sweet smell.” Bodo risk: Medium. [NEW TERM] “सुबास” (subas, “sweet fragrance”). Must be taught as a metaphor for gospel witness rather than literal ritual incense/fragrance offering, a practice present in regional devotional culture broadly (and adjacent to, though not identical with, Kherai puja ritual elements).
θριαμβεύω — thriambeuō — lit. “to lead in a triumphal procession” (a specifically Roman military-political image, celebrating a conquering general). Semantic range: to display captives publicly in a victory parade. English variants: “leads in triumph,” “triumphal procession.” Bodo risk: Medium. [NEW TERM] “जयनि सोबाय” (jayni sobai, “victory procession”). Requires cultural background explanation, as the Roman triumph custom has no direct Bodo cultural parallel; low syncretism risk but real comprehension risk.
καπηλεύω — kapēleuō — lit. “to peddle, hawk goods (often adulterated) for profit.” Semantic range: to exploit or commercialize something sacred for personal gain. English variants: “peddle,” “hawk,” “corrupt/dilute for profit.” Bodo risk: Medium. [NEW TERM] “ईश्वरनि रावखौ बेछा खालामनाय” (treating God’s word as merchandise for sale). Directly relevant to “Sincerity and Apostolic Authority,” warning against commercializing ministry — worth noting alongside caution about any perception that Christian teaching, like some itinerant religious specialists’ services, is offered for a fee.

Chapter 3

Key terms:

ἐπιστολαί συστατικαί — epistolai systatikai — lit. “commendatory/recommending letters.” Semantic range: formal letters vouching for a traveling minister’s credentials. English variants: “letters of recommendation.” Bodo risk: Low-Medium. [NEW TERM] “आदेशनि सिठि” (adeshni sithi). Low doctrinal risk; useful cultural-background note on itinerant ministry credentialing.
καινὴ διαθήκη / παλαιὰ διαθήκη — kainē diathēkē / palaia diathēkē — lit. “new covenant” / “old covenant.” Builds on [BASELINE REUSE] गोसाथारि (gwsathari, “covenant,” High risk in baseline). Bodo risk: Critical for the New/Old contrast specifically. [NEW TERM] “गोदान गोसाथारि” (godan gwsathari, “new covenant”) and “जुना गोसाथारि” (juna gwsathari, “old covenant”). This is the direct textual anchor of the “New Covenant versus the Old” doctrine; because no crystallized single covenant-theology term is attested in current Bodo Christian literature (per the baseline’s own caution on गोसाथारि), the contrast between the Mosaic covenant [BASELINE REUSE बिथान, “law”] and the covenant inaugurated by Christ’s blood requires full doctrinal instruction, not assumed cultural background.
γράμμα / πνεῦμα — gramma / pneuma — lit. “written letter/character” / “spirit, breath.” Semantic range: γράμμα = the literal written text (of the Law); πνεῦμα here = the life-giving Holy Spirit (contrasted, not the human spirit). English variants: “the letter” / “the Spirit.” Bodo risk: High. [NEW TERM] “अक्षर” (akshar, “letter/written character”) contrasted with [BASELINE REUSE] पबित्र आत्था (Holy Spirit, though here often abbreviated to आत्था in the letter/Spirit antithesis specifically — flag this as one of the rare contexts where bare आत्था might be contextually justified, but recommend retaining पबित्र आत्था in full even here per the baseline’s forbidden-substitution rule, adding a translator’s bracketed clarification instead). Central to the “New Covenant versus the Old” doctrine: the old covenant’s external written code condemns; the new covenant’s Spirit internally transforms and gives life.
κάλυμμα — kalymma — lit. “covering, veil.” Semantic range: a literal veil (Moses’ face, Exod 34); metaphorically, spiritual blindness/incomprehension. English variants: “veil.” Bodo risk: Medium-High. [NEW TERM] “मुं ढापनाय फोर” (muno dhapnai phor, “a face-covering veil”). MEDIUM-HIGH because “veil” carries strong contemporary South Asian cultural associations (purdah/head-covering practice) unrelated to Paul’s metaphor of spiritual incomprehension of the old covenant apart from Christ; a translator’s note distinguishing the metaphorical usage from literal head-covering custom is required.
ἐλευθερία — eleutheria — lit. “freedom, liberty.” Semantic range: freedom from bondage — here specifically freedom from the veiled/condemning function of the old covenant, granted “where the Spirit of the Lord is” (3:17). English variants: “freedom,” “liberty.” Bodo risk: High. [NEW TERM] Proposed: “बन्धन गैयि थानाय” (bwndon gaiyi thanai, “being without bondage/fetters”) — a deliberately native descriptive phrase. HIGH risk because the more obvious Sanskrit-loan candidate मुक्ति (“liberation, release”) must be avoided: it is the same root-family term associated with Brahma Dharma’s Hindu-derived मोक्ष liberation theology, already forbidden in the baseline for “salvation.” This freedom is freedom from the old covenant’s condemning letter, not liberation from a cycle of rebirth.
μεταμορφούμεθα — metamorphoumetha — lit. “we are being transformed/transfigured” (same verb family as the Transfiguration, Matt 17:2). Semantic range: a progressive change of form/appearance reflecting inner reality. English variants: “transformed,” “being changed.” Bodo risk: High. [NEW TERM] “रूप सोलायनाय” (rup solainai, “form-changing”). HIGH risk: shares the सोलायनाय (“turning/changing”) root with baseline’s जिउनाय सोलायनाय (resurrection); must be carefully distinguished from any rebirth/reincarnation reading (फिन जोनोम, forbidden in baseline) — this is the Spirit’s gradual, single-direction, ever-increasing conformity of the believer to Christ’s glory (महिमा [BASELINE REUSE]), not a cyclical process.

Chapter 4

Key terms:

ὄστράκινα σκεύη — ostrakina skeuē — lit. “earthenware vessels, clay pots.” Semantic range: fragile, ordinary, low-value containers, contrasted with the priceless treasure they hold. English variants: “jars of clay,” “earthen vessels.” Bodo risk: Medium. [NEW TERM] “मालाव भरनि बर्तन” (a clay-made vessel). Ties directly into “Power in Weakness”: God’s power is deliberately displayed through fragile human ministers, not despite their fragility.
ὁ θεὸς τοῦ αἰῶνος τούτου — ho theos tou aiōnos toutou — lit. “the god of this age.” Semantic range: a title for Satan as the usurped, temporary, illegitimate ruler blinding unbelievers’ minds. English variants: “the god of this world/age.” Bodo risk: Critical. [NEW TERM] Proposed deliberate departure from literal wording: “ई जगतनि शैतान” (“this world’s Satan”) rather than a literal “इ जगतनि ईश्वर” construction. CRITICAL: rendering this phrase literally with ईश्वर risks catastrophic confusion in a setting where the Bathou pantheon already includes multiple recognized deities — it could be misheard as legitimizing Satan as a rival “god” figure comparable to Bathoubwrai within an assumed polytheistic framework, rather than communicating Paul’s point that Satan is a defeated usurper, never a true deity. This deviation from a strictly literal rendering is itself a doctrinal safeguard and must be flagged for theologian review and explicit translator’s note.
ὁ ἔξω / ὁ ἔσω ἄνθρωπος — ho exō / ho esō anthrōpos — lit. “the outer man” / “the inner man.” Semantic range: the perishable physical body versus the inwardly renewed self. English variants: “outer man/self” / “inner man/self.” Bodo risk: High. [NEW TERM] “बाहेरनि मानसि” / “गुदिनि मानसि.” HIGH risk: this body/inner-self dualism must not be assimilated to the reincarnating “आत्मा” (soul) concept absorbed into Brahma Dharma’s Hindu-influenced teaching; “the inner man being renewed day by day” (4:16) is progressive sanctification [BASELINE REUSE पबित्रनाय] of a single, continuous person, not sequential rebirth stages.
αἰώνιον βάρος δόξης — aiōnion baros doxēs — lit. “eternal weight of glory.” Builds on [BASELINE REUSE] महिमा (glory, High risk in baseline). English variants: “eternal weight of glory,” “far more exceeding and eternal weight of glory.” Bodo risk: Medium. [NEW TERM] “हमेशा थाखोनि महिमानि गुरं” (the weight of everlasting glory). Reinforces baseline’s caution that God’s glory is his own self-existent majesty, never to be confused with the trance-radiance or oracular authority attributed to a doudini.
τὰ βλεπόμενα / τὰ μὴ βλεπόμενα — ta blepomena / ta mē blepomena — lit. “the things seen” / “the things not seen.” English variants: “what is seen” / “what is unseen.” Bodo risk: Low. [NEW TERM] “नुनाय जायगा” / “नुजाया जायगा.”

Chapter 5 (verses 1–10; verses 11–21 treated above as the Core Passage)

Key terms:

σκῆνος — skēnos — lit. “tent, tabernacle.” Semantic range: the physical body as a temporary dwelling. English variants: “earthly tent,” “earthly house,” “tabernacle.” Bodo risk: Low-Medium. [NEW TERM] “खामनि नोगोर” (a tent-house, temporary dwelling).
οἰκοδομή (ἐκ θεοῦ) — oikodomē (ek theou) — lit. “a building (from God).” Semantic range: the permanent resurrection body, contrasted with the temporary tent. English variants: “a building from God,” “an eternal house.” Bodo risk: Low. [NEW TERM] “ईश्वरनि सान्नानाय नोगोर” (a house built by God).
γυμνός — gymnos — lit. “naked.” Semantic range: bodiless, unclothed, exposed — the intermediate state feared by Paul apart from resurrection hope. Bodo risk: Low. [NEW TERM] “गोब्राब” (naked/bare).
ἀρραβών — see ch. 1 above [NEW TERM, same term, 5:5] — reused here as the Spirit given as the guarantee of the resurrection body specifically.
βῆμα (τοῦ Χριστοῦ) — bēma (tou Christou) — lit. “a raised platform, judgment seat/tribunal” (the term used for a Roman magistrate’s official seat). Semantic range: the place of Christ’s evaluative reckoning of believers’ works/rewards — distinct from the final condemnation-judgment of unbelievers. English variants: “judgment seat of Christ,” “tribunal of Christ.” Bodo risk: High. [NEW TERM] Proposed: “मसीहनि बिसार आसन” (Mosihni bisar asan, “Christ’s judgment/verdict seat”), using बिसार (a widely attested Assamese-derived word for judgment/verdict). HIGH risk: “बिसार आसन” carries administrative/judicial-court resonance that could be conflated either with civil/territorial courts (a politically loaded association in the Bodoland region) or with a traditional village dispute-resolution council; must be explicitly taught as Christ’s own future evaluative accounting of believers’ ministry and life, distinct from both civil courts and from any final condemnation-judgment already resolved by justification [BASELINE REUSE].
φόβος τοῦ κυρίου and πίστις (“we walk by faith, not by sight,” 5:7) — see core passage and [BASELINE REUSE] बिश्वास.

Chapter 6

Key terms:

συνεργοῦντες (τῷ θεῷ) — synergountes (tō theō) — lit. “working together (with God).” Semantic range: cooperative partnership in ministry, under God’s initiative. English variants: “working together with,” “co-workers.” Bodo risk: Medium. [NEW TERM] “ईश्वरजों जोबथा सेवा खालामनाय” (working together in service with God).
ναὸς θεοῦ ζῶντος — naos theou zōntos — lit. “temple of the living God.” Semantic range: the corporate (and individual) body of believers as God’s dwelling place, contrasted sharply with idol temples. English variants: “temple of the living God.” Bodo risk: Critical. [NEW TERM] Proposed: “जिबोन ईश्वरनि मन्दिर” (jibwn Isornni mwndir, “the living God’s temple”), using मन्दिर (a Sanskrit/Hindi loan for “temple/shrine”). CRITICAL: मन्दिर is heavily associated with Hindu temple-worship and, adjacently, with नमासोलि, the Bathou/Kherai ritual worship-ground already flagged in the baseline as strictly distinct from मण्डली (church). This metaphor — believers themselves constituting God’s dwelling place — has no ready cultural equivalent and must be taught from the ground up as figurative, relational, and corporate, never suggesting believers should construct or venerate a physical shrine-building of the type मन्दिर or नमासोलि normally denotes.
Βελιάλ — Belial — a Hebrew-derived title for Satan/the devil (a hapax legomenon in the NT, occurring only here). Bodo risk: Medium. [NEW TERM] Transliterate as “बिलियाल.” Low-frequency term; flag with a note identifying it as a synonym for शैतान [NEW TERM, ch. 2] to avoid the impression of a distinct spirit-being.
ἑτεροζυγέω — heterozygeō — lit. “to be yoked with a different kind” (agricultural image, cf. Deut 22:10, forbidding an ox and donkey yoked together). Semantic range: an unsuitable, mismatched partnership. English variants: “unequally yoked,” “mismatched.” Bodo risk: Medium. [NEW TERM] “अलग जातनि जों जुड़नाय” (being yoked with a different kind). Positive cultural note: Bodo agrarian life, with its own ox/buffalo-yoke farming practice, gives this image natural resonance; low translation-comprehension risk, moderate doctrinal risk in application (must be taught relationally, about partnership/marriage/close alliance with unbelief, not as a blanket prohibition on ordinary social or economic contact).
ἀφορίζω — aphorizō — lit. “to mark off by a boundary, separate.” Related to baseline “sanctification”/“holy” family. English variants: “be separate,” “come out from among them.” Bodo risk: Medium. [NEW TERM] “फोजाब जानाय.” Connects to baseline’s “separation unto God’s service” doctrine already flagged High in the Romans package; consistent handling recommended.

Chapter 7

Key terms:

μετάνοια — metanoia — lit. “a change of mind” (μετά, “after/change” + νοῦς, “mind”). Semantic range: a fundamental reorientation of thought and will toward God, producing changed behavior; distinct from mere regret. English variants: “repentance.” Bodo risk: High. [NEW TERM] “मन सोलायनाय” (mon solainai, “mind-turning”). HIGH risk: must be distinguished both from mere remorse/regret (see λύπη below) and from ritual purification acts performed before Bathou/Kherai ceremonies, which address ritual rather than moral/relational standing.
λύπη κατὰ θεόν / λύπη τοῦ κόσμου — lypē kata theon / lypē tou kosmou — lit. “grief according to God” / “grief of the world.” Semantic range: godly sorrow that leads to repentance and life, contrasted with worldly sorrow that leads to death (despair, unproductive regret). English variants: “godly sorrow” / “worldly sorrow.” Bodo risk: Medium-High. [NEW TERM] “ईश्वरनि जायगायनि सुस्ति” / “जगतनि सुस्ति.” Requires explicit contrast teaching; risk of collapsing both into a single generic “sadness” term that loses Paul’s crucial moral distinction.
καθαρίζω — katharizō — lit. “to cleanse, purify.” Semantic range: moral/spiritual cleansing from defilement, here self-directed (“let us cleanse ourselves,” 7:1). English variants: “cleanse.” Bodo risk: Medium. [NEW TERM] “साफ खालामनाय,” but flagged with the same caution the baseline attaches to साफ generally: reserve for genuine internal moral cleansing in this context, not the external ritual cleansing preceding Bathou/Kherai ceremonies.

Chapter 8

Key terms:

χάρις (in the giving context) — builds on [BASELINE REUSE] मोफादांनाय दान (grace, Critical risk in baseline), here specifically describing the Macedonian churches’ generous giving as an expression of “the grace of God” at work in them (8:1) and the collection itself as “this grace” (8:6-7,19). Bodo risk: Critical. This double usage — χάρις as God’s saving favor and χάρις as the human generosity it produces — must be handled with extreme care: a translator’s note should make explicit that the human act of giving is the fruit of God’s grace, not itself the meritorious ground of receiving grace, guarding directly against the same two collision points (Bathou reciprocal-offering logic; Brahma Dharma merit logic) already flagged Critical for “grace” in the Romans baseline. Central to “Generosity and Grace in Giving.”
ἁπλότης (in the giving context) — same lexeme as “sincerity” in ch. 1/11, here meaning “generosity, liberality, single-hearted openhandedness” (8:2; cf. 9:11,13). English variants: “generosity,” “liberality,” “single-hearted giving.” Bodo risk: Medium. [NEW TERM] “खोलामनाय गोसो” (kholamnai gwsw, “an open heart”). Note the semantic range spans both “sincerity of motive” and “generosity of giving” — both expressions of the same undivided, uncalculating heart; the glossary treats these as one Greek lexeme with two contextual English variants.
ἰσότης — isotēs — lit. “equality, fairness.” Semantic range: a proportional sharing so that no church is left in either excess or lack. English variants: “equality,” “fair balance.” Bodo risk: Medium. [NEW TERM] “समानता” (samanata). Should be taught as mutual economic care between churches, not conflated with contemporary ethnic/political equality rhetoric in the Bodoland region.
κοινωνία (τῆς διακονίας) — koinōnia (tēs diakonias) — “fellowship/partnership (of the ministry/service).” Combines [BASELINE REUSE] गोसो जोंथानाय (fellowship) with [NEW TERM] सेवा (ministry, ch. 5 above). English variants: “participation in this service,” “sharing in the ministry.” Bodo risk: Medium.
πτωχεία / πλοῦτος (Χριστοῦ) — ptōcheia / ploutos (Christou) — lit. “poverty” / “riches (of Christ).” 8:9: “though he was rich, yet for your sakes he became poor.” Semantic range: Christ’s voluntary self-impoverishment (kenosis) for believers’ spiritual enrichment. English variants: “poor,” “rich,” “became poor.” Bodo risk: High. [NEW TERM] “गरीब” / “धनी” (common loanwords). HIGH risk: this is a genuinely Christological statement about the incarnate Son’s voluntary self-humbling [BASELINE REUSE मानसि गुदि सोलायनाय, incarnation, Critical] and must not be flattened into a merely economic or moralizing statement about material generosity detached from its Christological ground.

Chapter 9

Key terms:

ἱλαρός — hilaros — lit. “cheerful, joyous” (root of English “hilarious”). “God loves a cheerful giver” (9:7). Bodo risk: Low. [NEW TERM] “सान्थियै दान होग्रा” (a joyfully giving person).
αὐτάρκεια — autarkeia — lit. “self-sufficiency,” here reoriented as God-given sufficiency (“God is able to make all grace abound toward you, that…having all sufficiency,” 9:8). English variants: “sufficiency,” “enough,” “contentment.” Bodo risk: Low-Medium. [NEW TERM] “गोबां जायगायाव गनानाय” (having enough in every situation).
σπείρω / σπόρος — speirō / sporos — “to sow” / “seed.” Agricultural metaphor for generous giving and its harvest, highly resonant in Bodo agrarian (rice-farming) culture. Bodo risk: Low. [NEW TERM] “बीज सिनगारनाय.” Positive cultural-resonance note similar to the yoke metaphor in ch. 6.
δικαιοσύνη (μένει εἰς τὸν αἰῶνα) — 9:9-10, citing Ps 112:9 — reuses [BASELINE REUSE] धार्मिकता (righteousness). Here righteousness/generous deeds “endure forever,” linking practical generosity back to the believer’s righteous standing. Bodo risk: Medium (must not imply that giving itself earns righteousness, echoing the caution already raised for ch. 8’s χάρις).

Chapter 10

Key terms:

στρατεύομαι κατὰ σάρκα — strateuomai kata sarka — lit. “to wage war according to the flesh.” Semantic range: Paul’s ministry conflict described in military metaphor, but explicitly not fleshly/worldly warfare. English variants: “wage war,” “war according to the flesh.” Bodo risk: High. [NEW TERM] “गाहायनि लराइ” (a fleshly/worldly war). HIGH risk — and a distinctive Bodo-specific pastoral sensitivity beyond the generic comparative-religion risks named elsewhere in this package: the Bodoland Territorial Region has a real, recent history of ethnic-political armed conflict and militancy. Military/warfare metaphor here must be taught with unusual care as strictly spiritual-rhetorical language about contending against false ideas and arguments, never as endorsement, analogy, or coded reference to any actual armed or political conflict.
ὀχύρωμα — ochyrōma — lit. “a stronghold, fortress.” Semantic range: entrenched wrong ideas/arguments raised against the knowledge of God. English variants: “strongholds.” Bodo risk: High. [NEW TERM] “गढ़” (garh, “fort/stronghold”). Same regional-conflict sensitivity as above applies.
ὅπλον — hoplon — lit. “weapon, tool.” English variants: “weapons (of our warfare).” Bodo risk: High. [NEW TERM] “आयुध” (ayudh, “weapon,” Sanskrit loan). Same caution as above.
καύχημα / καυχάομαι — see core passage 5:12 above; reused extensively in chs. 10–12 as the central term for the “Genuine versus False Apostleship” doctrine; here Paul insists boasting must be “in the Lord” (10:17) rather than in self-comparison with rivals. Bodo risk: High, per 5:12 treatment above.
συνίστημι / μέτρον — “commend” (see 5:12) and metron, “measure, sphere, assigned limit” (10:13) — the God-apportioned scope of Paul’s ministry authority. Bodo risk: Low. [NEW TERM] “सीमा” (sima, “boundary/measure”).

Chapter 11

Key terms:

ζῆλος θεοῦ — zēlos theou — lit. “zeal/jealousy of/for God.” Semantic range: a protective, jealous zeal on God’s behalf for the purity of the church’s devotion (11:2), distinct from sinful envy. English variants: “godly jealousy.” Bodo risk: Medium. [NEW TERM] “ईश्वरनि जायगायनि हींसा.”
παρθένος — parthenos — lit. “virgin.” Paul presents the church as a “pure virgin” betrothed to Christ (11:2), echoing OT bride-of-God imagery. Bodo risk: Low-Medium. [NEW TERM] “सोर बिफांगिरि” (a pure/unmarried young woman).
ὄφις ἠπάτησεν (Εὔαν) — reference to the serpent deceiving Eve (11:3), warning against the Corinthians’ minds being similarly “corrupted from the simplicity [ἁπλότης] that is in Christ.” Bodo risk: Medium. Requires Old Testament narrative background teaching (per baseline’s general caution that OT literacy is low among the target audience).
ψευδαπόστολοι — pseudapostoloi — lit. “false apostles” (ψεῦδος, “falsehood” + ἀπόστολος [BASELINE REUSE गोदान जायगारि]). Semantic range: self-appointed rival teachers falsely claiming apostolic authority. English variants: “false apostles.” Bodo risk: Critical. [NEW TERM] Proposed: “मिथ्या गोदान जायगारि” (mithya godan jaigari, “a false/counterfeit apostle”), using मिथ्या (a Sanskrit loan for “false/untrue”). CRITICAL: the anchor term of the “Genuine versus False Apostleship” doctrine; must be taught alongside criteria for discernment (11:13-15; 12:11-12) so that impressive claims to spiritual authority or power — potentially resonant with the perceived authority of a doudini’s trance-derived pronouncements — are not mistaken for evidence of genuine apostolic legitimacy.
ἄγγελος φωτός — angelos phōtos — lit. “an angel of light.” Satan disguising himself as “an angel of light” (11:14). Bodo risk: High. [NEW TERM] “महर आथारनि दूत” (an angel/messenger of light). HIGH risk: warns that impressive, seemingly benevolent spiritual manifestation is not self-authenticating — directly relevant to how learners might otherwise regard Kherai-puja spirit visitations as inherently benevolent by virtue of their impressiveness or claimed divine origin.
διάκονοι δικαιοσύνης — diakonoi dikaiosynēs — “servants/ministers of righteousness” — the disguise Satan’s servants adopt (11:15), combining [NEW TERM] सेवा with [BASELINE REUSE] धार्मिकता. Bodo risk: High.
ὑπερλίαν ἀπόστολοι — hyperlian apostoloi — lit. “super-exceedingly apostles,” Paul’s ironic term for the rival “super-apostles” (11:5; 12:11) who boasted of superior credentials. Bodo risk: High. [NEW TERM] “अति-बर गोदान जायगारि” (an extremely/超-great apostle). Central to teaching that impressiveness of claim or manner is not the measure of genuine apostleship; genuine apostolic authority is validated by suffering-marked, Christ-centered ministry (11:23-33), not self-promotion.

Chapter 12

Key terms:

ὀπτασίαι καὶ ἀποκαλύψεις — optasiai kai apokalypseis — “visions and revelations” (12:1,7). Bodo risk: Medium. [NEW TERM] “नुनाय आरो फोरमायनाय.” Must be distinguished from visionary/trance experiences sought or induced through Kherai ritual practice; Paul’s visionary experience is God-initiated, singular, and (notably) something he is reluctant to boast about, the opposite instinct from ritual-trance display.
τρίτος οὐρανός — tritos ouranos — “third heaven” (12:2), a Jewish cosmological category for the highest heaven, God’s own dwelling. Bodo risk: Medium-High. [NEW TERM] “गोसोम सान्दांनि आखा” (the third-level sky/heaven). MEDIUM-HIGH: risk of conflation with Bathou cosmology’s own sky-element okhrang (one of the sijou plant’s five represented elements); must be taught as a distinct Jewish apocalyptic category referring to God’s own transcendent dwelling, not an extension of Bathou’s elemental cosmology.
παράδεισος — paradeisos — “paradise” (12:4), used interchangeably with “third heaven” here for God’s dwelling place. Bodo risk: Medium. [NEW TERM] “स्वर्गनि बगान” (heaven’s garden) or transliterated “पारादीस.”
σκόλοψ τῇ σαρκί — skolops tē sarki — lit. “a thorn/stake in the flesh.” Semantic range: a persistent, painful, unspecified affliction Paul endures. English variants: “thorn in the flesh.” Bodo risk: High. [NEW TERM] “गाहायनि खोंथाय” (a thorn in the body). HIGH risk: the strong cultural instinct in Bathou/Kherai-influenced folk practice is to interpret persistent unexplained affliction as requiring ritual diagnosis and intervention by a doudini or ओझा. Paul’s theology here — that God’s answer to sustained affliction is not necessarily removal but sufficient grace, for the sake of humility and dependence — represents a significant, explicitly taught contrast with that instinct.
ἄγγελος Σατανᾶ — angelos Satana — “a messenger of Satan” (12:7), identifying the source/agent of the thorn. Bodo risk: High. [NEW TERM] “शैताननि दूत.” Must be taught carefully: this affliction is permitted by God for a sanctifying purpose, not a sign of demonic conquest requiring exorcistic ritual response.
ἀρκεῖ ἡ χάρις μου / ἡ δύναμίς μου ἐν ἀσθενεί�ᾳ τελεῖται — arkei hē charis mou / hē dynamis mou en astheneia teleitai — “My grace is sufficient for you…my power is made perfect in weakness” (12:9). Combines [BASELINE REUSE] मोफादांनाय दान (grace) and a Christ-specific power term. English variants: “grace is sufficient,” “power made perfect/perfected in weakness.” Bodo risk: Critical. [NEW TERM] For “power,” propose “मसीहनि सक्ति” (Mosihni sakti, “Christ’s power”), following the same construction pattern as baseline’s ईश्वरनि सक्ति (power_of_god). CRITICAL — this is the direct textual anchor of the “Power in Weakness” doctrine and must never use bare सक्ति alone (per baseline’s forbidden-substitution caution against सक्ति/देउनि सक्ति as generic supernatural/mediumistic power); the paradox that God’s power is displayed through, not despite, human weakness (ἀσθένεια, see below) stands in sharp, deliberate contrast to any cultural expectation that spiritual power is authenticated through displays of strength, trance vigor, or oracular potency.
ἀσθένεια — astheneia — lit. “without strength, weakness, illness.” Semantic range: physical frailty, limitation, humiliation, and — paradoxically in Paul’s theology — the very locus where divine power is displayed. English variants: “weakness,” “infirmity,” “frailty.” Bodo risk: High. [NEW TERM] “कमजोर” / “गोरलैनाय” (weakness/frailty, widely attested loanword/native pairing). HIGH risk: the theological paradox (God’s power perfected precisely in human weakness, not overcoming it with visible strength) sits in real tension with the cultural expectation — reinforced by Kherai puja’s dramatic displays of trance potency — that authentic spiritual power manifests as visible strength, vigor, or overwhelming force. This tension should be named directly in teaching, not smoothed over.
σημεῖα τοῦ ἀποστόλου — sēmeia tou apostolou — lit. “the signs of the/a true apostle” (12:12) — the marks of genuine apostleship (endurance, signs, wonders, mighty deeds, done “in all patience”). Bodo risk: High. [NEW TERM] “रोखा गोदान जायगारिनि चिनांथाय” (the distinguishing marks of a genuine apostle). Directly relevant to “Genuine versus False Apostleship”: genuine marks include patient endurance in suffering, not merely impressive spiritual phenomena.

Chapter 13

Key terms:

δοκιμάζετε ἑαυτούς / πειράζετε ἑαυτούς — dokimazete heautous / peirazete heautous — “examine/test yourselves” (13:5), to see whether one is genuinely “in the faith” [BASELINE REUSE बिश्वास] and whether Christ is truly in the believer. Bodo risk: Medium. [NEW TERM] “सिगां परीक्षा खालाम” (examine yourself beforehand).
Χριστὸς ἐν ὑμῖν — Christos en hymin — “Christ in you” (13:5), the positive counterpart to ἐν Χριστῷ (see 5:17 above). Bodo risk: High. Reinforces the “Christian Identity in Christ” doctrine’s mutual-indwelling emphasis; consistent rendering with मसीहाव-family constructions recommended.
καταρτίζεσθε — katartizesthe — lit. “be restored, made complete, perfected/mended” (a term also used for mending nets or setting a broken bone). “Be complete/be restored” (13:9,11). Bodo risk: Low-Medium. [NEW TERM] “पूरा जानाय / थीक खालामनाय” (be made complete/be set right).
φίλημα ἅγιον — philēma hagion — “a holy kiss” (13:12), a first-century Mediterranean greeting custom applied within the church. Builds on [BASELINE REUSE] पबित्र (holy). Bodo risk: Low. [NEW TERM] “पबित्र चुम्बन.” Low doctrinal risk, but requires a cultural-adaptation note: this specific greeting gesture is culturally distant from customary Bodo greeting practice and should be taught as a first-century cultural expression of the underlying reality (warm, pure, familial affection among believers), not necessarily prescribed as a literal contemporary greeting form.
χάρις…ἀγάπη…κοινωνία (τοῦ ἁγίου Πνεύματος) — the closing benediction (13:14): “the grace of the Lord Jesus Christ, and the love of God, and the communion/fellowship of the Holy Spirit.” Combines [BASELINE REUSE] मोफादांनाय दान (grace), [NEW TERM] प्रेम (love — see below), and [BASELINE REUSE] गोसो जोंथानाय (fellowship) with [BASELINE REUSE] पबित्र आत्था (Holy Spirit). Bodo risk: Critical as a compound whole, given the accumulated weight of every Critical-risk term it contains; per the “Theological Consistency Rules Across Documents” precedent set in the Romans package for 1:16-17, 8:28, and 10:9-10, this benediction should be flagged for identical, verbatim-consistent rendering across every document in this curriculum where it is quoted.
ἀγάπη (θεοῦ) — agapē (theou) — “the love of God” — see 5:14 above for the base term. Bodo risk: Medium. [NEW TERM] “ईश्वरनि प्रेम” (Isornni prem).

This document should be loaded alongside the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json before Phase 1 Step 2 (Doctrine Analysis) and before any Phase 2 translation of 2 Corinthians segments. See analysis/08_core_glossary.md for the consolidated per-term glossary table covering all chapters.

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