Semantic Analysis — 2 Timothy (English → Bodo)

Scope and Method

This analysis covers 2 Timothy in its entirety, four chapters, first to last. Per the PRD Phase 1 Step 1 mandate, the core passage (2 Timothy 3:14-4:5) receives full verse-by-verse treatment of every load-bearing term. Every other chapter of the book receives chapter-level treatment of its load-bearing theological vocabulary using the same fields (original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, destination-language rendering risk). Where a passage contributes no new theological vocabulary beyond what earlier chapters or the baseline Romans package already cover, that is stated explicitly rather than silently skipped.

Baseline reuse rule enforced throughout: any term already recorded in the baseline Romans translation_memory.json is reused with its EXACT recorded Bodo rendering. This document does not re-derive those renderings; it cites them and applies them to their new 2 Timothy occurrences. New terms specific to 2 Timothy’s doctrinal emphases (Scripture’s inspiration, sound doctrine, suffering, apostasy, the charge to preach, reward) are analyzed fresh and risk-tiered using the same Bathouism/Brahma Dharma comparative framework the baseline established.

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PART 1 — CORE PASSAGE VERSE-BY-VERSE: 2 Timothy 3:14–4:5

2 Timothy 3:14

Greek: Σὺ δὲ μένε ἐν οἷς ἔμαθες καὶὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες

“continue” — μένε (menō)

• Transliteration: menō (imperative: mene)
• Literal meaning: to remain, stay, abide, stand firm
• Semantic range: physical remaining; abiding in a relationship; persisting in a course of action or teaching
• English variants: continue, remain, abide, stand firm, hold to
• Contextual theological meaning: Timothy is charged to persist in the apostolic teaching he received, in contrast to those “turning away” (4:4) and those from whom “all in Asia turned away” (1:15). This is the positive counterpart to apostasy.
• Bodo rendering risk: New term. Render as लामायाव थानाय (lamayao thanai, “remaining on the path”) or simply थानाय (thanai, “remaining/abiding”). Risk: High. Must be distinguished from static ritual observance (e.g., continuing to perform Bathou household rites); this is perseverance in apostolic teaching content, not in a religious practice-cycle.

“you have learned” / “been assured of” — ἔμαθες / ἐπιστώθης (emathes / epistōthēs)

• Transliteration: emathes (from manthanō); epistōthēs (from pistoō)
• Literal meaning: “you learned” (manthanō, root of “disciple/mathētēs”); “you were made certain/convinced” (pistoō, related to pistis, “faith”)
• Semantic range: manthanō = to learn by instruction; pistoō = to be assured, convinced, given confidence in the reliability of something
• English variants: learned; been assured of, become convinced of, been persuaded of
• Contextual theological meaning: Timothy’s knowledge of the gospel is both instructed (learned content) and confirmed (settled conviction), grounding the doctrine of Faithful Transmission of the Gospel.
• Bodo rendering risk: “learned” → सिकनाय (siknai), Low risk, ordinary vocabulary. “been assured of” → new compound निश्चय मोननाय (nishsai monnai, “having received certainty”), reusing निश्चय from baseline’s “assurance_of_salvation” doctrine name (फोरायनायनि निश्चय). Risk: Medium. Should not be confused with the doudini’s trance-derived subjective certainty; this assurance rests on received apostolic teaching, not ritual experience.

“knowing from whom” — εἰδὼς παρὰ τίνων (eidōs para tinōn)

• Literal meaning: “knowing from whom/from what persons”
• Contextual theological meaning: The reliability of the teaching is anchored in its human transmission chain (Paul, and behind him Lois and Eunice, 1:5) — Faithful Transmission of the Gospel as a traceable, personal chain of custody, not an anonymous tradition.
• Bodo rendering risk: सोर मानुषनि गुरांथिनि (sor manwshni guranthini, “from which person[‘s hand]”). Risk: Medium. Reinforce in teaching notes that this personal chain of transmission is unlike the largely oral, untraceable transmission of Bathou ritual knowledge, which has no fixed textual or genealogical chain of custody.

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2 Timothy 3:15

Greek: καὶ ὅτι ἀπὸ βρέφους τὰ ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ.

“sacred writings / holy scriptures” — ἱερὰ γράμματα (hiera grammata)

• Transliteration: hiera grammata
• Literal meaning: “sacred letters/writings” (distinct from the more common γραφή used in v.16)
• Semantic range: the Old Testament scriptures known to Timothy from childhood through his Jewish mother and grandmother
• English variants: holy scriptures, sacred writings, sacred scriptures
• Contextual theological meaning: Grounds the doctrine of Inspiration and Sufficiency of Scripture; these writings, known since infancy, are able to make one wise unto salvation.
• Bodo rendering risk: पबित्र सास्त्र (pobitro sastro), following the exact compound already named in the baseline doctrine_risk_registry.json for “Inspiration of Scripture” (पबित्र सास्त्रनि प्रेरणा). Risk: High. As the baseline already notes, Bathou tradition has no fixed written scripture (its teaching is oral and ritual), while Brahma Dharma produced its own 1912-era reform literature; “holy scripture” as a fixed, closed, divinely authoritative textual corpus must be taught as a genuinely new category, not assimilated to either.

“able to make wise” — δυνάμενα σοφίσαι (dynamena sophisai)

• Literal meaning: “being able to make wise” (from sophizō, root of sophia, “wisdom”)
• Semantic range: to instruct, to make skilled/wise, sometimes (negatively elsewhere in Greek literature) to devise cleverly; here positive — Scripture’s capacity to impart saving wisdom
• Contextual theological meaning: Scripture’s sufficiency is not merely informational but salvific — it leads to σωτηρία (salvation).
• Bodo rendering risk: गुनथि होनाय (gunthi honai, “giving wisdom/understanding”). Risk: Medium. Should not be rendered with vocabulary suggesting accumulated religious merit or gnosis (cf. baseline’s caution against पुण्य-style merit language and against ज्ञान-marga associations); wisdom here is Scripture’s gift, received through faith, not earned insight.

“salvation” — σωτηρίαν (sōtērian)

• This is the baseline term. REUSE EXACTLY: फोरायनाय (phoraynai), Critical risk, per baseline translation_memory.json “salvation” entry.
• Contextual note for this occurrence: here salvation is explicitly linked to Scripture’s sufficiency (“able to make you wise for salvation … through faith in Christ Jesus”), tightening the connection between Inspiration/Sufficiency of Scripture and the Salvation doctrine already flagged Critical in the baseline. No eschatological salvation concept exists in Bathou practice, and Brahma Dharma’s मोक्ष language must never be substituted — this caution transfers directly from Romans to 2 Timothy.

“faith … in Christ Jesus” — πίστεως τῆς ἐν Χριστῷ Ἰησοῦ (pisteōs tēs en Christō Iēsou)

• REUSE EXACTLY: बिश्वास (biswas), High risk, per baseline “faith” entry. The object of faith (“in Christ Jesus”) is explicitly stated here, satisfying the baseline’s requirement that the object of बिश्वास always be recoverable from context.

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2 Timothy 3:16

Greek: πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ

“all Scripture” — πᾶσα γραφή (pasa graphē)

• Transliteration: pasa graphē
• Literal meaning: “every writing” / “all writing” (γραφή, the standard NT term for the sacred writings, distinct from v.15’s ἱερὰ γράμματα)
• Semantic range: γραφή can mean any written document, but in NT usage is a technical term for the recognized, authoritative Old Testament (and by extension, apostolic) writings
• English variants: all Scripture, the whole of Scripture, every scripture
• Contextual theological meaning: The totality claim (“all,” πᾶσα) is doctrinally load-bearing for Sufficiency of Scripture — no portion of Scripture is excluded from being God-breathed and profitable.
• Bodo rendering risk: गासै पबित्र सास्त्र (gasai pobitro sastro, “all/the whole of holy scripture”), reusing पबित्र सास्त्र with the totality-marker गासै (already modeled on baseline’s use of totality/universality language, e.g. “सर्बजुथुद,” “गासै”-type constructions). Risk: High. The universality claim must not be softened in translation (parallel to the baseline’s rule protecting “all have sinned” and “everyone who calls” from qualification).

“is God-breathed / given by inspiration of God” — θεόπνευστος (theopneustos)

• Transliteration: theopneustos
• Literal meaning: a compound of θεός (God) + πνέω (to breathe/blow); “breathed out by God”
• Semantic range: unique NT coinage (occurs only here in the entire NT); describes the divine origin of Scripture as directly as human breath produces speech
• English variants: inspired by God, God-breathed, given by inspiration of God
• Contextual theological meaning: This is the central term for the doctrine of Inspiration of Scripture — Scripture’s origin is not human insight, religious genius, or communal consensus, but the very breath/output of God, paralleling how God breathed life into Adam (Genesis 2:7) and how the Spirit (πνεῦμα, from the same root) inspired the prophets.
• Bodo rendering risk: NEW TERM (provisional, pending theologian confirmation): ईश्वरनि सासजों गोदान जानाय (Isornni sasjw godan janai, “given/originated through the breath of God”), built on सास (breath) + गोदान (already established in baseline’s “apostle” entry, गोदान जायगारि, “one sent/commissioned” — here extended to mean “given forth/commissioned into being”). Risk: Critical. This is a genuine conceptual novelty for the Bodo context: Bathou tradition has no scripture at all, so there is no existing “breath of a deity” textual-inspiration category to react against or confuse with; the risk is instead that translators may reach for वाणी/देउ-वाणी-style vocabulary (a deity’s “voice” or oracular utterance, as spoken through a doudini in Kherai trance) to render “God-breathed,” which would wrongly cast Scripture as a channeled oracular utterance rather than a fixed, once-given, complete written revelation. This distinction must be explicitly taught, not assumed.

“profitable” — ὠφέλιμος (ōphelimos)

• Literal meaning: beneficial, useful, profitable
• Bodo rendering risk: लाभजनक (labhojonok, “beneficial,” a Sanskrit/Hindi loan already intelligible across Assam-region languages) or native फायदा होनाय (phaida honai). Risk: Low.

“for teaching” — πρὸς διδασκαλίαν (pros didaskalian)

• Literal meaning: “toward/for teaching, instruction”
• Bodo rendering risk: सिक्षानि थाखाय (siksha ni thakhai, “for teaching/doctrine”), using सिक्षा (Sanskrit loan, teaching/instruction). Risk: Medium. See सिक्षा headword in Chapter-by-Chapter section (Ch. 4) for full treatment; note here that this same word must carry “doctrine” in Guarding Sound Doctrine contexts, so consistency across the curriculum is essential.

“for reproof” — πρὸς ἔλεγχον (pros elenchon)

• Literal meaning: “toward/for conviction, exposure of error, reproof”
• Semantic range: elenchos is a legal/forensic term for cross-examination that exposes wrongdoing or error
• Bodo rendering risk: बेदोर होनायनि थाखाय (bedor honai ni thakhai, “for the purpose of rebuke/correction”). Risk: Medium. Should not be softened into gentle “advice”; Scripture’s reproving function is forensic exposure of error, similar in force to the baseline’s forensic care around “justification” (धार्मिक होनाय राव).

“for correction” — πρὸς ἐπανόρθωσιν (pros epanorthōsin)

• Literal meaning: “toward/for restoration, setting straight again” (epi- “again” + an- “up” + orthōsis “straightening”)
• Semantic range: restorative correction, setting a bent thing straight, distinct from mere reproof (which exposes) — this is the positive act of restoration
• Bodo rendering risk: NEW TERM: सुद खालামनाय (sud khalamnai, “making right/straight again”). Risk: Medium.

“for training in righteousness” — πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ (pros paideian tēn en dikaiosynē)

• Literal meaning: παιδεία = “training, discipline, upbringing” (root of “pedagogy”), applied specifically ἐν δικαιοσύνῃ, “in righteousness”
• Semantic range: παιδεία carries the sense of a child’s formative discipline/education, sometimes including correction through hardship (cf. Hebrews 12:5-11)
• Contextual theological meaning: Scripture forms disciples into righteous living over time — an ongoing pedagogical, not one-time, function.
• Bodo rendering risk: this compound requires reuse of the baseline’s Critical-risk term धार्मिकता (dharmikota) for “righteousness,” combined with a new element for “training/discipline”: धार्मिकतानि सिखानाय (dharmikotani sikhanai, “training/discipline unto righteousness”). Risk: Critical, inheriting धार्मिकता’s own Critical status. As the baseline explicitly warns, धार्मिकता is built on the same Sanskrit root Brahma Dharma uses for its own reformed religious-duty and disciplined-conduct system; “training in righteousness” is exceptionally vulnerable to being reheard as Scripture functioning like Brahma Dharma’s own structured ethical-training literature. Must be taught as Spirit-empowered formation into Christ’s righteousness, not a code of disciplined conduct achieved by the learner’s own effort.

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2 Timothy 3:17

Greek: ἵνα ἄρτιος ᾗ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος.

“man of God” — ὁ τοῦ θεοῦ ἄνθρωπος (ho tou theou anthrōpos)

• Transliteration: ho tou theou anthrōpos
• Literal meaning: “the of-God man/person” — a set OT phrase used of Moses, Elijah, and other prophets, here applied to any Scripture-taught believer (and, by application in 3:1-9’s context, to Timothy specifically as minister)
• Semantic range: in the OT, ἄνθρωπος τοῦ θεοῦ often designates a prophet or specially commissioned figure; Paul extends it here to describe the ordinary Scripture-formed believer/minister
• English variants: man of God, person of God, God’s man
• Contextual theological meaning: Everyone equipped by Scripture — not a narrow religious-specialist class — bears this designation; ties Sufficiency of Scripture to everyday discipleship, not a priestly elite.
• Bodo rendering risk: NEW TERM: ईश्वरनि मानुष (Isornni manwsw, “God’s person”). Risk: High. In the Bodo religious landscape this phrase risks being heard as naming a recognized religious-specialist office — parallel to the doudini (Kherai’s female medium), the ओझा (folk ritual specialist), or a Brahma Dharma-trained teacher/guru figure — rather than describing any Scripture-taught believer. Teaching notes must state explicitly that “man of God” here is not a specialist office but the normal shape of Scripture-formed discipleship available to every believer, male or female.

“complete / perfect” — ἄρτιος (artios)

• Literal meaning: fit, complete, capable, suited to a purpose (used of something exactly fitted for its use)
• Bodo rendering risk: पूरा जायथाव (pura jaithau, “fully complete/fit”). Risk: Low-Medium.

“thoroughly equipped” — ἐξηρτισμένος (exērtismenos)

• Literal meaning: perfect passive participle of exartizō, “to fully furnish, equip, complete”; a nautical/practical image of a ship or tool fully outfitted for use
• Semantic range: intensifies ἄρτιος; total readiness/equipping for a specific task
• Contextual theological meaning: Scripture’s sufficiency is demonstrated precisely in this outcome — total equipping “for every good work,” leaving no gap that another source of authority must fill.
• Bodo rendering risk: गोरोबनाय (gwrwbnai, “equipped/furnished,” reusing the verbal root seen in baseline’s rejected-alternative note for grace, दान गोरोबनाय, but here in its ordinary non-transactional sense of “furnishing/equipping” — a different collocation, low collision risk since context is clearly about equipping for work, not reciprocal gift exchange). Risk: Medium. Flag for native-speaker review to confirm गोरोबनाय reads naturally here and does not accidentally import the reciprocal-exchange association from the grace discussion.

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2 Timothy 4:1

Greek: Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, κατὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ

“I charge / solemnly charge” — Διαμαρτύρομαι (diamartyromai)

• Transliteration: diamartyromai
• Literal meaning: to testify solemnly, to charge earnestly as before a witness (dia- intensifying + martyromai, “to witness/testify,” root of “martyr”)
• Semantic range: a formal, legally-toned solemn charge invoking witnesses — here God and Christ Jesus themselves are invoked as witnesses
• English variants: I charge, I solemnly charge, I testify/command before
• Contextual theological meaning: This verse launches The Charge to Preach the Word; its solemnity (invoking God and Christ as witnesses, and the coming judgment) must not be flattened into ordinary advice or encouragement.
• Bodo rendering risk: NEW TERM: गम्भीर हुकुम होनाय (gombhir hukum honai, “giving a solemn/grave command”), using हुकुम (Hindi/Assamese loan, “command/order,” already naturalized regionally) plus गम्भीर (grave/solemn). Risk: High. Must be distinguished from a doudini’s ritual invocation formula during Kherai puja, which likewise involves solemn, formulaic address to unseen witnesses; this charge is Paul’s personal apostolic commission to Timothy under the witness of the one true God and Christ, not a ritual incantation.

“who will judge the living and the dead” — τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς (tou mellontos krinein zōntas kai nekrous)

• Transliteration: krinein (root krisis/krinō, “to judge, separate, decide”)
• Literal meaning: “the one about to judge the living and the dead”
• Semantic range: κρίνω spans “to judge, evaluate, decide, condemn”; here it is the eschatological, universal judgment exercised by Christ over every person, living or already dead
• Contextual theological meaning: Grounds Assurance of Reward (Christ’s coming judgment is the horizon against which faithful ministry is measured) and reinforces Lordship of Christ (judgment is Christ’s exclusive prerogative — cf. baseline’s “lordship_of_christ” doctrine).
• Bodo rendering risk: NEW TERM: जीबि आरो गोथায मानुषखौ बिसारनाय (jibi aro gwthai manwshkhw bisaranai, “judging the living and the dead people”), using बिसारनाय (native Bodo verb “to judge/decide a case”). Risk: Critical. Two specific collision risks must be named: (1) Bodo traditional practice venerates ancestral household spirits (baseline’s rejected alternative बुरहा-बुरही आत्था for Holy Spirit names this exact category) — “judging the dead” must not be read as implying the dead themselves act as judging ancestor-spirits over the living, when Romans/2 Timothy teaches the reverse: Christ alone judges all, including the dead. (2) This judgment must be taught as Christ’s own exclusive, personal, moral authority, never as an impersonal fate/karma-style reckoning of the kind Brahma Dharma’s ethic could suggest.

“his appearing” — τὴν ἐπιφάνειαν αὐτοῦ (tēn epiphaneian autou)

• Transliteration: epiphaneia
• Literal meaning: a shining-forth, a becoming visible/manifest (epi- “upon” + phainō “to shine/appear”)
• Semantic range: in Hellenistic usage, epiphaneia described the visible manifestation/arrival of a god or ruler; in the NT it is a technical term for Christ’s incarnation (2 Timothy 1:10) and, especially in the Pastoral Epistles, his visible return
• English variants: appearing, manifestation, coming, glorious appearing
• Contextual theological meaning: Christ’s personal, visible, future return, the horizon of Assurance of Reward (4:8) and the ground of the urgency of the Charge to Preach the Word.
• Bodo rendering risk: NEW TERM: प्रकाश जानाय (prokash janai, “becoming manifest/visible,” using प्रकाश, a Sanskrit/Assamese loan for “light/manifestation,” already broadly intelligible). Risk: Critical. This must be sharply distinguished from two things: (a) the radiant, altered state attributed to a doudini during Kherai-trance possession (a recurring risk the baseline already names for “glory,” महिमा); Christ’s ἐπιφάνεια is his own personal, visible, bodily return in glory, not a mediated ritual radiance manifested through a human vessel; (b) Bathou worship’s aniconic character (centered on the sijou plant, never an embodied or visibly appearing deity) — this makes “a deity becoming visible/manifest” itself a doctrinally unfamiliar category requiring explicit teaching, not a term with ready cultural resonance. Use the same Bodo rendering consistently at every occurrence of ἐπιφάνεια in the letter (1:10, 4:1, 4:8) per the curriculum’s cross-document consistency rule.

“and his kingdom” — καὶ τὴν βασιλείαν αὐτοῦ (kai tēn basileian autou)

• REUSE EXACTLY: ईश्वरनि राज्य (Isornni rajyo) root, adapted here as बिनि राज्य (bini rajyo, “his kingdom,” referring to Christ’s kingdom) per baseline “kingdom_of_god” entry (Medium risk). Retain the baseline’s caution: must be explicitly distinguished from any territorial-political framing, an especially live risk given contemporary Bodoland Territorial Region politics.

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2 Timothy 4:2

Greek: κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ.

“preach the word” — κήρυξον τὸν λόγον (kēryxon ton logon)

• Transliteration: kēryxon (imperative of kēryssō, “to proclaim as a herald”); logon (accusative of logos, “word/message”)
• Literal meaning: “herald/proclaim the message” — kēryssō specifically evokes a royal herald’s public, authoritative announcement, not private conversation or debate
• Semantic range: kēryssō is used throughout the NT for gospel proclamation (cf. baseline’s “gospel,” मंगल खबर, and “mission,” मंगल खबरनि दायो)
• English variants: preach the word, proclaim the message, herald the word
• Contextual theological meaning: The central command of The Charge to Preach the Word doctrine — public, authoritative, non-negotiable proclamation of the apostolic message, in direct contrast to the “itching ears” teachers of v.3.
• Bodo rendering risk: NEW TERM: रावखौ सोमोन्दो होनाय (rawkhw somondo honai, “proclaim/announce the word/message”), building रावखौ (राव = word/message, an element already used in baseline’s justification compound धार्मिक होनाय राव) with सोमोन्दो होनाय (proclaim, cf. baseline doctrine registry’s “evangelism” bodo_doctrine_name, मंगल खबर सोमोन्दो होनाय). Risk: High. Must convey heraldic, authoritative public proclamation — not a doudini’s ritual utterance during Kherai trance, nor a quiet personal opinion offered among several religious viewpoints in a pluralistic village setting.

“be ready / be urgent” — ἐπίστηθι (epistēthi)

• Literal meaning: “stand upon/at” (imperative of ephistēmi); idiomatically “be ready, be at hand, press on”
• Bodo rendering risk: तैयार थानाय (toiyar thanai, “remain ready”), Hindi/Assamese loan तैयार widely intelligible. Risk: Low.

“in season and out of season” — εὐκαίρως ἀκαίρως (eukairōs akairōs)

• Literal meaning: “well-timed [and] ill-timed” — an idiomatic pairing meaning “whether convenient or not”
• Contextual theological meaning: Proclamation of the word is not contingent on favorable circumstance; a key support for perseverance under pressure from a hostile or indifferent hearing (v.3-4).
• Bodo rendering risk: idiom; per the AI system prompt’s idiom-handling rule, translate the meaning plainly rather than word-for-word. गोसो सोमोय आरो गोसो गैयोमोन सोमोयाव (gwsw somoi aro gwsw gaiyomwn somoyao, “in a favorable time and in an unfavorable time”). Risk: Low-Medium; flag for native-speaker naturalness review.

“reprove, rebuke, exhort” — ἔλεγξον, ἐπιτίμησον, παρακάλεσον (elenxon, epitimēson, parakaleson)

• ἔλεγξον: reuse the same root as 3:16’s ἔλεγχον → बेदोर होनाय (bedor honai). Risk: Medium.
• ἐπιτίμησον: literal “rebuke sharply, censure” (epitimaō, often used of Jesus rebuking demons or storms) — stronger than elenchō. NEW TERM: गोहा होनाय (gwha honai, “sharply rebuke/reprimand”). Risk: Medium.
• παρακάλεσον: REUSE EXACTLY the baseline “exhort” entry: गोसो होनाय (gwsw honai), Low risk per baseline, noting the baseline’s own instruction that बिनयनाय is reserved for entreaty/pleading contexts rather than encouragement.

“with all patience and teaching” — ἐν πάσῃ μακροθυμί�ᾳ καὶ διδαχῇ (en pasē makrothymia kai didachē)

• μακροθυμία: “long-temperedness,” patience/forbearance, especially under provocation. NEW TERM: बर सहनाय (bor sahanai, “great endurance/patience”). Risk: Medium. Distinguish from baseline’s सहनाय-family endurance-under-suffering vocabulary (see Ch.2-3 below) — here it names patience exercised toward hearers, not personal suffering endured.
• διδαχή: “teaching” (near-synonym of διδασκαλία). NEW TERM: सिक्षा (siksha, Sanskrit loan already broadly used regionally for “teaching/instruction”). Risk: Medium, primarily a consistency concern (see full treatment under “Guarding Sound Doctrine” terms in the Chapter 2/4 sections below).

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2 Timothy 4:3

Greek: ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν

“sound doctrine” — τῆς ὑγιαινούσης διδασκαλίας (tēs hygiainousēs didaskalias)

• Transliteration: hygiainousēs (present participle of hygiainō, “to be healthy/sound” — root of English “hygiene”)
• Literal meaning: “the healthy/sound teaching” — a medical metaphor: doctrine that produces spiritual health, as opposed to doctrine that is diseased/sickly and produces spiritual harm
• Semantic range: hygiainō is used repeatedly across the Pastoral Epistles (1 Tim 1:10, 6:3; 2 Tim 1:13, 4:3; Titus 1:9, 2:1) as the Pastorals’ signature description of true apostolic teaching
• English variants: sound doctrine, healthy teaching, wholesome instruction
• Contextual theological meaning: The central term for Guarding Sound Doctrine. “Sound” doctrine is doctrine that keeps the church spiritually healthy, in explicit contrast to the “gangrene”-like spread of false teaching (2:17) and the itching-ears teachers of this very verse.
• Bodo rendering risk: NEW TERM (provisional, pending theologian confirmation): गेदेर सिक्षा (geder siksha, “strong/healthy teaching”), building on गेदेर (a Bodo word for physical strength/soundness) applied metaphorically to teaching, paired with सिक्षा (teaching/doctrine). Risk: Critical. This term must recur identically at every occurrence across the curriculum (1 Tim, 2 Tim, Titus all use it repeatedly; within 2 Timothy: 1:13 “pattern of sound words,” 4:3 here). The specific danger: “healthy/sound” teaching could be misheard as endorsing whichever teaching feels spiritually vigorous or emotionally satisfying (a risk sharpened by the “itching ears” contrast in this very verse) — the text’s own point is the opposite: soundness is measured by conformity to the fixed apostolic deposit (παραθήκη, 1:12,14), not by an audience’s felt experience.

“will not endure / will not put up with” — οὐκ ἀνέξονται (ouk anexontai)

• Literal meaning: “they will not bear/tolerate” (anechomai, “to bear with, endure, put up with”)
• Bodo rendering risk: सहा नाजायो (saha najaiyo, “will not be able to endure/bear”), reusing सहनाय (endure). Risk: High. This is Apostasy and False Teachers doctrine territory — the inability/unwillingness to bear sound teaching is itself a symptom of the last-days apostasy described in ch.3.

“according to their own desires” — κατὰ τὰς ἰδίας ἐπιθυμίας (kata tas idias epithymias)

• ἐπιθυμία: “desire, craving, lust” (often negative in NT usage — cf. 2:22 “youthful lusts,” 3:6 “various lusts”)
• Bodo rendering risk: NEW TERM: गोबां लोभ (gobang lobh, “one’s own desire/craving”), using लोभ (Sanskrit/Hindi loan, “greed/craving,” widely intelligible). Risk: Medium.

“heap up teachers for themselves” — ἐπισωρεύσουσιν ἑαυτοῖς διδασκάλους (episōreusousin heautois didaskalous)

• Literal meaning: “will pile up/accumulate for themselves teachers” (episōreuō, “to heap up,” a vivid image of collecting many teachers in bulk, none authoritative)
• Bodo rendering risk: गोबां सिकाइग्राखौ दंग होनाय (gobang sikaigrakhw dwng honai, “gathering/piling up many teachers”). Risk: Medium. सिकाइग्रा (teacher), an agentive noun on the सिक्षा root, is introduced here as a new headword; see full treatment under Chapter 4 below.

“itching ears” — κνηθόμενοι τὴν ἀκοήν (knēthomenoi tēn akoēn)

• Literal meaning: “having their hearing/ear tickled/scratched” (knēthō, “to itch, scratch, tickle”)
• Semantic range: a vivid, somewhat coarse idiom for a craving to hear only what is pleasing and novel, never anything convicting
• English variants: itching ears, ears eager for novelty, ears that crave to be tickled
• Contextual theological meaning: Names the psychological mechanism behind apostasy in the last days — not merely bad argument, but a moral appetite that seeks teachers who will flatter rather than correct.
• Bodo rendering risk: idiom without a ready Bodo equivalent; per idiom-handling policy, translate the meaning plainly. NEW TERM: खनानि सोकनाय (khanani soknai, “an itching of the ear,” a fairly literal rendering retained for vividness) with an explanatory gloss for readers: “a desire to hear only pleasant things.” Risk: Medium. Flag for native-speaker review to confirm this reads as a natural (or at least comprehensible) image in Bodo rather than as a physical-health complaint.

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2 Timothy 4:4

Greek: καὶ ἀπὸ τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται.

“will turn away their ears from the truth” — ἀπὸ τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν (apo tēs alētheias tēn akoēn apostrepsousin)

• ἀποστρέφω: “to turn away, turn back, avert” — the same verb family used elsewhere in the Pastorals for apostasy (cf. 1:15 “all in Asia turned away from me,” using a related construction)
• Contextual theological meaning: This is apostasy’s outward behavior described in real time — an active turning-away from truth, not passive ignorance.
• Bodo rendering risk: NEW TERM (provisional): बिश्वासनि गारिनाय used more precisely here as सत्यखौनि खनाब सोलायनाय (swtyokhwni khanab solainai, “turning the ear away from the truth”). Risk: Critical. This vocabulary must be kept fully distinct from the resurrection term’s use of सोलायनाय (जिउनाय सोलायनाय) — here सोलायनाय describes a negative moral turning-away, there it describes Christ’s positive turning-back-to-life; the shared root risks confusing learners unless the curriculum explicitly notes the contrast in teaching materials. Ties directly to Apostasy and False Teachers in the Last Days, one of this curriculum’s seven core doctrines.

“will turn aside to myths” — ἐπὶ τοὺς μύθους ἐκτραπήσονται (epi tous mythous ektrapēsontai)

• μῦθος: “myth, fable, tale” — used pejoratively in the Pastorals (also 1 Tim 1:4, 4:7; Titus 1:14) for fabricated religious stories contrasted with apostolic truth
• Bodo rendering risk: NEW TERM: मिथ्या गाथा (mithya gatha, “false tale/legend”), using मिथ्या (Sanskrit loan, “false/untrue”) + गाथा (Sanskrit loan, “legend/tale,” already broadly intelligible regionally). Risk: High. This term requires explicit, careful framing: it must never be applied wholesale to Bathou oral tradition’s own origin narratives about Bathoubwrai or the sijou plant, which deserve respectful, non-polemical treatment as cultural heritage even while the curriculum teaches that they cannot substitute for the truth of the apostolic gospel. The risk is precisely the opposite of softening — an overly broad or careless use of “myth” language could needlessly alienate hearers from Bathouist families; teaching notes should confine μῦθος strictly to the false teaching Paul describes as arising within the church, not launch a blanket comparative-religion judgment.

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2 Timothy 4:5

Greek: σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάθησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον.

“be watchful / be sober” — νῆφε (nēphe)

• Literal meaning: imperative of nēphō, “to be sober” (literally, not intoxicated; figuratively, clear-headed and alert)
• Bodo rendering risk: NEW TERM: सजाग थानाय (sajag thanai, “remain alert/watchful”), using सजाग (Hindi/Assamese loan, “alert”). Risk: Medium.

“endure suffering / suffer hardship” — κακοπάθησον (kakopathēson)

• Transliteration: kakopathēson (imperative of kakopatheō, “to suffer evil/hardship,” kakos “bad” + pathos “suffering”)
• Literal meaning: “suffer hardship, endure evil/affliction”
• Semantic range: the same root recurs in 2:9 (“I suffer trouble”) and 2:3 (“share in suffering hardship,” synkakopatheō) — a signature verb-family of this letter
• Contextual theological meaning: Central to Perseverance under Suffering — ministry faithfulness is inseparable from accepting hardship as normal, not exceptional.
• Bodo rendering risk: NEW TERM: दुख सजायनाय (dukh sajainai, “facing/enduring suffering”), using दुख (widely borrowed pan-regional term for suffering/sorrow). Risk: High. Must be distinguished from suffering understood as bad karma or ritual impurity requiring appeasement of Bathoubwrai or the Kherai pantheon to remove; in Romans/2 Timothy, suffering-for-the-gospel is a calling, even an honor (cf. 1:12, “I am not ashamed”), not a misfortune to be ritually corrected.

“do the work of an evangelist” — ἔργον ποίησον εὐαγγελιστοῦ (ergon poiēson euangelistou)

• εὐαγγελιστής: “evangelist,” an agent-noun built on εὐαγγέλιον (gospel) — one who proclaims the gospel as a recognized ministry function (cf. Ephesians 4:11)
• Bodo rendering risk: NEW TERM: मंगल खबर सोंग्रा (mangal khabor songra, “gospel-proclaiming person”), built directly on the baseline’s Critical-risk “gospel” term मंगल खबर plus सोंग्रा (an agentive suffix already modeled in the baseline’s “prophet” entry, भाबिष्यत सोंग्रा). Risk: Medium. Because the underlying “gospel” term is High risk in the baseline, this compound should be flagged for native-speaker review to confirm the agentive form reads naturally, though the doctrinal risk itself is lower than “gospel” alone.

“fulfill your ministry” — τὴν διακονίαν σου πληροφόρησον (tēn diakonian sou plērophorēson)

• διακονία: “service, ministry” (root of “deacon”). NEW TERM: सेवा (seva, Sanskrit/Assamese loan already used in the baseline’s doctrine registry entry for “Christ-Centered Ministry,” मसीह-थानि सेवा). Risk: Medium, reusing an already-modeled baseline pattern.
• πληροφορέω: “to fulfill completely, carry out fully” (plēroō “to fill” + phoreō “to carry/bear”). NEW TERM: पूरा होनाय (pura honai, “to complete/fulfill”). Risk: Low-Medium.

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

Chapter 1 (2 Timothy 1:1-18)

“apostle” — ἀπόστολος (apostolos), v.1. REUSE EXACTLY baseline: गोदान जायगारि (godan jaigari), Medium risk, per baseline translation_memory.json.

“by the will of God” — διὰ θελήματος θεοῦ (dia thelēmatos theou), v.1. New minor term: θέλημα, “will, wish, purpose.” Render ईश्वरनि सोंथाय (Isornni sonthai, “God’s will/wish”). Risk: Medium. Should reinforce (not compete with) baseline’s “providence” (ईश्वरनि सामलानाय) and “election” (ईश्वरनि सायख) vocabulary, since all three describe God’s personal purposive agency, never impersonal भागी (fate).

“promise of life” — ἐπαγγελίαν ζωῆς (epangelian zōēs), v.1. New compound: जिउनि थारायनाय (jiuni tharaynai, “the promise of life”), reusing थारायनाय (promise/determination) already modeled in the baseline’s messianic-promise doctrine name. Risk: Medium.

“grace, mercy, peace” — χάρις, ἔλεος, εἰρήνη (charis, eleos, eirēnē), v.2.

• χάρις: REUSE EXACTLY मोफादांनाय दान, Critical risk (baseline “grace”).
• εἰρήνη: REUSE EXACTLY सान्ति, Medium risk (baseline “peace”).
• ἔλεος (“mercy,” compassion shown to the undeserving/suffering): NEW TERM: दैया (doiya, a Sanskrit/Hindi loan for “mercy/compassion” already broadly intelligible). Risk: High. Mercy overlaps conceptually with grace’s unmerited-favor logic; must be guarded against the same two collision risks the baseline names for grace — reciprocal Bathou/Kherai ritual exchange and Brahma Dharma merit-accumulation. Recommend teaching दैया and मोफादांनाय दान together as a linked pair.

“unfeigned/sincere faith” — ἀνυπόκριτος πίστις (anypokritos pistis), v.5. REUSE बिश्वास for faith itself (High, baseline). New qualifier ἀνυπόκριτος (“without hypocrisy, genuine, sincere”; anti-, “not” + hypokrisis, “acting/pretense,” root of English “hypocrite”): render सच्चा (sachcha, “true/genuine,” a widely intelligible Hindi/Assamese loan). AVOID साफ here (baseline reserves साफ strictly for physical/ritual cleanliness). Risk: Medium.

“stir up / rekindle the gift of God” — ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ (anazōpyrein to charisma tou theou), v.6.

• χάρισμα: REUSE EXACTLY baseline “spiritual_gifts” entry आत्मानि दान, Medium risk. Note here it is specifically the gift received “through the laying on of my hands” (v.6b), tying spiritual-gifts vocabulary to ordination.
• ἀναζωπυρέω (“to rekindle, fan into flame,” a vivid image of stirring embers back to fire): NEW TERM: फिन जगायनाय (phin jagainai, “to reawaken/rekindle”). Risk: Low-Medium.

“laying on of hands” — ἐπίθεσις τῶν χειρῶν (epithesis tōn cheirōn), v.6. New term: आखाइ बोहायनाय (akhai bohainai, “the placing/laying of hands”). Risk: High. This ordination gesture transmits recognition and commissioning for ministry, and must be taught as distinct from any power-transfer gesture associated with a doudini’s or ओझा’s ritual practice (cf. baseline’s caution around सक्ति/देउनि सक्ति as ritual/mediumistic power); the gift here (आत्मानि दान) is the Spirit’s own sovereign giving, symbolized rather than magically caused by the human gesture.

“spirit of fear/timidity” vs. “power, love, and self-control” — πνεῦμα δειλίας … δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ (pneuma deilias … dynameōs kai agapēs kai sōphronismou), v.7.

• δειλία (“cowardice, timidity, fearfulness” — always negative in the NT, distinct from reverent fear of God): NEW TERM: भय (bhoi, Sanskrit loan for “fear,” widely borrowed). Risk: Medium.
• δύναμις: REUSE root from baseline’s “power_of_god” (ईश्वरनि सक्ति) — here render simply सक्ति (sakti). Risk: High, inheriting the baseline’s caution that सक्ति must be kept categorically distinct from देउनि सक्ति, the ritual/mediumistic power attributed to a doudini’s Kherai-trance state — an especially sharp risk in this verse, since the contrast is precisely between Spirit-given empowerment and a cowering, powerless spirit.
• ἀγάπη (“love,” selfless, willing love — the NT’s characteristic word for divine and Christian love, distinct from erōs or philia): NEW TERM (not present in baseline TM — the Romans package did not carry a dedicated headword for this despite its importance in Romans 12-13; it must be added now): मोसारनाय (mwsaranai, “love/affection,” a native Bodo verb-noun). Risk: High. Because agapē is unconditional, self-giving love, this must be distinguished both from mere family/clan affection (a strong existing Bodo value, but narrower in scope) and from any reciprocal-favor logic (paralleling the grace/merit collision risk); recommend cross-referencing with the “grace” entry in curriculum notes so learners see the two concepts (unmerited grace, self-giving love) as theologically linked.
• σωφρονισμός (“sound judgment, self-discipline, self-mastery,” root related to σωφρονέω/σωφροσύνη): NEW TERM: गोसो थिरनाय (gwsw thirnai, “steadying/firming the heart/mind,” i.e., self-control). Risk: Medium.

“not ashamed” — μὴ ἐπαισχυνθῇς (mē epaischynthēs), v.8; also vv.12, 16. New recurring term: ἐπαισχύνομαι, “to be ashamed of, feel disgraced by.” Render लाज खालामनाय गैया (laj khalamnai gaiya, “not feeling shame”), using लाज (widely borrowed pan-regional term for “shame”). Risk: Medium, but flagged per the system prompt’s honor/shame category for native-speaker cultural-sensitivity review — shame/honor dynamics are culturally significant in Bodo social life, and “not being ashamed of the gospel/of Christ’s prisoner” must land with real social weight, not as a throwaway phrase.

“suffer together for the gospel” — συγκακοπάθησον τῷ εὐαγγελίῳ (synkakopathēson tō euangeliō), v.8. εὐαγγέλιον: REUSE EXACTLY मंगल खबर, High risk (baseline “gospel”). συγκακοπαθέω (“to suffer hardship together with/jointly,” syn- “together” + kakopatheō, see 4:5 above): NEW TERM: गोरोबै दुख सजायनाय (gwrwbai dukh sajainai, “suffering together”). Risk: High, same collision risks as दुख सजायनाय in 4:5.

“saved us and called us with a holy calling” — σώσαντος καὶ καλέσαντος κλήσει ἁγίᾳ (sōsantos kai kalesantos klēsei hagia), v.9.

• σώζω/σωτηρία root: REUSE EXACTLY फोरायनाय, Critical (baseline “salvation”).
• κλῆσις: REUSE EXACTLY फिनायनि सिम, High risk (baseline “calling”).
• ἅγιος (here as adjective, “holy”): REUSE EXACTLY पबित्र, High risk (baseline “holy”).
• Combined phrase risk: Critical, since it stacks three baseline Critical/High terms in a single clause describing effectual calling — a natural anchor verse for the Faithful Transmission of the Gospel doctrine, given the immediately following clause about grace given “before the ages began.”

“not according to our works but according to His own purpose and grace” — οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν (ou kata ta erga hēmōn alla kata idian prothesin kai charin), v.9.

• χάρις: REUSE मोफादांनाय दान (Critical, baseline). This clause is a direct doctrinal parallel to Romans 4:4-5 and 11:5-6, both already flagged Critical in the baseline for the grace-versus-works/merit contrast; the same forbidden-substitution rules (never पुण्य, never reciprocal-exchange framing) apply here with full force.
• πρόθεσις (“purpose, plan, resolve” — the same term underlying Romans’ “purpose” language in Rom 8:28-30 and 9:11): NEW TERM: ईश्वरनि थारायनाय (Isornni tharaynai, “God’s determined plan”), reusing थारायनाय. Risk: High.

“given to us in Christ Jesus before time began” — δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων (v.9b). Reinforces the eternal, pre-temporal nature of grace; no new headword, but teaching notes should stress this timelessness against any framing (Bathou or Brahma Dharma) that treats divine favor as something newly earned or newly granted through recent ritual/moral performance.

“appearing of our Savior Christ Jesus” — ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ (v.10).

• ἐπιφάνεια: introduce प्रकाश जानाय here for the first time (see full Critical-risk treatment under 4:1 above); this is the incarnation-appearing, distinct from (but linked to) the future appearing of 4:1,8. Teaching notes should clarify the term covers both the first and second appearing, and that consistency across both occurrences is required.
• σωτήρ (“Savior”): NEW TERM: फोरायग्रा (phoraygra, “the one who rescues/saves,” an agentive form built directly on the baseline’s Critical “salvation” root फोरायनाय). Risk: Critical, inheriting salvation’s own Critical status — must never be rendered with a term suggesting a this-worldly protector-deity role (the kind of protective function traditionally sought from Bathoubwrai or the wider Kherai pantheon through offerings) rather than the one who accomplishes eternal deliverance from sin and death.

“abolished death and brought life and immortality to light through the gospel” — καταργήσαντος τὸν θάνατον, φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου (v.10b).

• καταργέω (“to nullify, render powerless, abolish”): NEW TERM: मृनायनि सक्तिखौ मुक्तायनाय (mrinaini saktikhw muktainai, “nullifying/breaking the power of death”). Risk: High.
• ἀφθαρσία (“incorruption, imperishability, immortality,” a- “not” + phtheirō “to decay/corrupt”): NEW TERM: अमर जिउ (amor jiu, “undying/immortal life”), using अमर (Sanskrit loan, “immortal”) + जिउ (native Bodo word for “life,” already present in the baseline resurrection compound जिउनाय सोलायनाय). Risk: High. Must be explicitly distinguished from Brahma Dharma’s Hindu-influenced teaching on the soul’s inherent immortality across rebirth cycles (फिन जोनोम, already forbidden by the baseline for “resurrection”); here immortality is a gift newly disclosed through the gospel and grounded in Christ’s own bodily resurrection, not an innate property of the soul migrating through successive lives.

“appointed a preacher, apostle, and teacher” — ἐτέθην ἐγὼ κήρυξ καὶ ἀπόστολος καὶ διδάσκαλος (v.11).

• κήρυξ (“herald, one who proclaims publicly” — noun form matching κηρύσσω/κήρυξον used in 4:2): NEW TERM: सोमोन्दो होग्रा (somondo hwgra, “one who proclaims/announces,” agentive form). Risk: Medium.
• ἀπόστολος: REUSE गोदान जायगारि (Medium, baseline).
• διδάσκαλος (“teacher”): NEW TERM: सिकाइग्रा (sikaigra, “teacher,” agentive form of सिक्षा-root). Risk: Medium. First formal introduction of this headword; used again in 4:3 (“heap up teachers”) and should carry consistently through the curriculum.

“I know whom I have believed” / “guard what I have entrusted” — οἶδα ᾧ πεπίστευκα … τὴν παραθήκην μου φυλάξαι (v.12).

• πιστεύω root: REUSE बिश्वास-family vocabulary (baseline “faith”). Note here it is personal, relational trust (“whom I have believed,” not “what I have believed”) — reinforce baseline’s rule that the object of faith must always be explicit and personal, sharpened here to a direct object-pronoun (“him”).
• παραθήκη (“that which is deposited/entrusted for safekeeping” — a technical term from ancient banking/trust law for a valuable item left in another’s custody): NEW TERM: सोंपनाय गुदि (sompnai gudi, “the entrusted thing/deposit”), built on सोंपनाय (a plausible Bodo verbal noun for “entrusting/handing over,” cognate with the widely used regional verb “sompa/saumpna,” to hand over into someone’s keeping). Risk: High. Central to Faithful Transmission of the Gospel — the gospel/apostolic teaching is a fixed trust to be guarded, not a fluid tradition open to revision; recurs at v.14 (“guard the good deposit”) and conceptually underlies 2:2’s “commit to faithful men.”
• φυλάξαι (“to guard, keep watch over, protect”): NEW TERM: रैखा खालामनाय (raikha khalamnai, “to guard/keep watch”), or simply reuse the concept embedded in baseline’s rejected-alternative note for “salvation” (रैखाथि, “protection from misfortune”) — CAUTION: baseline explicitly forbids रैखाथि as a stand-alone gloss for eternal salvation, but “guarding the deposit” is a different concept (guarding sound teaching, not securing personal well-being through ritual) and may safely use रैखा-family vocabulary here provided teaching notes make the distinction explicit. Risk: High, precisely because of this potential terminological overlap with the forbidden salvation-substitute.

“hold fast the pattern of sound words” — ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων (v.13).

• ὑποτύπωσις (“pattern, outline, model, sketch” — a rare NT word, used only here and 1 Tim 1:16): NEW TERM: रूप (rup, Sanskrit loan “form/pattern,” combined as सिकनि रूप, “the pattern/model for imitation”). Risk: High.
• ὑγιαίνω (“sound/healthy,” same root as 4:3’s “sound doctrine”): apply the same term, गेदेर, established above for consistency. “Sound words” = गेदेर राव (geder rang) — note राव (word, established in baseline compounds) rather than सिक्षा here, since λόγος (word/saying) differs from διδασκαλία (teaching/doctrine); teaching notes should clarify the nuance (a “pattern of sound sayings” vs. “sound doctrine” as a body of teaching) even though both use गेदेर for “sound.”

“guard the good deposit through the Holy Spirit” — τὴν καλὴν παραθήκην φύλαξον διὰ Πνεύματος Ἁγίου (v.14).

• πνεῦμα ἅγιον: REUSE EXACTLY पबित्र आत्था, Critical (baseline “holy_spirit”). Note: the Spirit is here explicitly the agent enabling faithful guarding of doctrine — a strong link between Guarding Sound Doctrine and the doctrine of the Spirit already Critical in the baseline.
• παραθήκη: reuse सोंपनाय गुदि established above, now qualified “good” (καλήν): बेसेन सोंपनाय गुदि (besen sompnai gudi). Risk: High.

“all in Asia turned away from me” — ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ (v.15). ἀποστρέφω (same verb family as 4:4): reinforces the apostasy-vocabulary already flagged Critical above; here it is not doctrinal error but personal abandonment of Paul specifically, an important nuance for teaching Perseverance under Suffering (Paul models continuing faithfully even when deserted).

Onesiphorus, vv.16-18 — “was not ashamed of my chain” (τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη). New minor term: ἅλυσις (“chain, fetter” — literal imprisonment). NEW TERM: सिकli (sikli, “chain,” a plausible regional loanword) or simply बन्दीत्वनि सिकli. Risk: Low. Reinforces the ἐπαισχύνομαι (shame) vocabulary above; no new doctrinal category.

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Chapter 2 (2 Timothy 2:1-26)

“be strengthened by the grace that is in Christ Jesus” — ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ (v.1).

• χάρις: REUSE मोफादांनाय दान (Critical, baseline).
• ἐνδυναμόω (“to empower, strengthen inwardly,” en- “in” + dynamis “power” — same root recurs at 4:17): NEW TERM: सक्तिजों गोहोम होनाय (saktijw gwhwm honai, “made strong with power”), reusing सक्ति (see Ch.1 note above on its Critical-adjacent risk vis-à-vis देउनि सक्ति). Risk: High.

“commit to faithful men who will be able to teach others also” — παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι (v.2).

• παρατίθεμαι (“to entrust, deposit, commit into another’s keeping” — same root family as παραθήκη in ch.1): NEW TERM: सोंपनाय (sompnai, verb form). Risk: High. This verse is the Faithful Transmission of the Gospel doctrine’s key proof text — a four-generation chain (Paul → Timothy → faithful men → others also) — and the same सोंपनाय root established in Ch.1 should recur here for cross-verse consistency.
• πιστοὶ ἄνθρωποι (“faithful/trustworthy men/people”): NEW TERM: बिश्वासी मानुष (biswasi manwsw), built on बिश्वास (faith, baseline). Risk: Medium.

“soldier” — στρατιώτης / στρατεύομαι (stratiōtēs / strateuomai), vv.3-4. New metaphor-cluster (soldier, athlete, farmer, vv.3-6), all illustrating single-minded devotion amid hardship — core to Perseverance under Suffering. NEW TERM: जुजग्रा (jujgra, “soldier/warrior,” native Bodo agentive noun on जुज, “war/fight”). Risk: Medium. Flag for native-speaker/cultural review: military metaphors may carry additional resonance given the Bodoland region’s own recent history of armed insurgency and counter-insurgency; teaching notes should frame the metaphor purely in terms of single-minded discipline and loyalty to a commanding officer, not endorse or evoke any particular political-military association.

“athlete” — ὁ ἀθλῶν (ho athlōn), v.5; “crowned” — στεφανοῦται (stephanoutai). NEW TERM: बानग्रा (competitor) or खेलग्रा (khelgra, “player/competitor,” from खेल, a widely borrowed word for “game/competition”). Risk: Low-Medium. στέφανος (“crown,” a victor’s wreath) is treated fully under 4:8 below (“crown of righteousness”) — establish the same रендering here for consistency: मुकुट (mukut).

“farmer” — ὁ γεωργός (ho geōrgos), v.6. NEW TERM: गुवारि (guwari, “farmer/cultivator,” native Bodo word). Risk: Low. No doctrinal risk; illustrates diligence receiving its due share.

“remember Jesus Christ, risen from the dead, of the seed of David” — μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος Δαυίδ (v.8).

• Ἰησοῦν Χριστόν: REUSE EXACTLY जिसु and मसीह (both Critical, baseline).
• ἐγείρω/ἐκ νεκρῶν (“raised from the dead”): REUSE EXACTLY baseline “resurrection” जिउनाय सोलायनाय, Critical. Note: this is a compressed creedal statement functionally identical in force to Romans 1:3-4’s “seed of David … raised,” making this verse a direct cross-reference point; the curriculum should render it identically to how the equivalent Romans clause was rendered, per the cross-document consistency rule.
• σπέρμα Δαυίδ: REUSE EXACTLY baseline “seed_of_david” दाऊदनि बेंसे, High risk.

“for which I suffer trouble, even to the point of chains, as a criminal; but the word of God is not chained” — ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος· ἀλλὰ ὁ λόγος τοῦ θεοῦ οὐ δέδεται (v.9).

• κακοπαθέω: reuse the दुख सजायनाय root established under 4:5. Risk: High.
• δέδεται (“is bound/chained,” perfect passive of δέω): NEW TERM: बन्दी होनाय गैया (bandi honai gaiya, “is not imprisoned/bound”). Risk: Medium. Rhetorically pairs Paul’s own literal imprisonment against the gospel’s unstoppable spread — a strong verse for teaching Faithful Transmission of the Gospel as unstoppable by persecution.

“for the sake of the elect” — διὰ τοὺς ἐκλεκτούς (v.10).

• ἐκλεκτός (“chosen, elect” — adjective form of the noun ἐκλογή already treated in baseline’s “election” entry): NEW TERM: ईश्वरनि सायखा मानुष (Isornni saikha manwsw, “God’s chosen people”), extending baseline’s ईश्वरनि सायख (election, High risk). Risk: High, inheriting the baseline’s caution against भागी (impersonal fate) framing.

“that they also may obtain the salvation which is in Christ Jesus with eternal glory” — σωτηρίας τύχωσιν τῆς ἐν Χριστῷ Ἰησοῦ μετὰ δόξης αἰωνίου (v.10b).

• σωτηρία: REUSE फोरायनाय (Critical, baseline).
• δόξα: REUSE महिमा (High, baseline “glory”). Here modified “eternal” (αἰώνιος) — reinforces baseline’s caution against light/radiance metaphors colliding with doudini trance-radiance; “eternal glory” describes the future, unending state of the redeemed, not any present ritual-experiential state.

“faithful is the saying” — πιστὸς ὁ λόγος (v.11a), introducing the creedal formula of vv.11b-13.

• This exact formula (πιστὸς ὁ λόγος) recurs across the Pastoral Epistles (1 Tim 1:15; 3:1; 4:9; Titus 3:8) marking a fixed, memorized creedal saying. NEW TERM: बिश्वासजाब्ला राव (biswasjabla rang, “a trustworthy/faithful saying”), reusing बिश्वास. Risk: High. Consistency across all five NT occurrences (only this one falls within 2 Timothy) matters for a broader Pastoral Epistles curriculum; within 2 Timothy, flag this specific formula for identical rendering wherever it might recur in study materials referencing 1 Timothy/Titus.

“if we died with Him, we shall also live with Him; if we endure, we shall also reign with Him; if we deny Him, He also will deny us; if we are faithless, He remains faithful, for He cannot deny Himself” (vv.11b-13).

• ὑπομένω (“to endure, remain under [pressure], persevere”): NEW TERM: सहनाय (sahanai, “endurance/perseverance”), the letter’s central perseverance verb, recurring conceptually through chs. 2-4 (cf. 3:11 “persecutions I endured,” 4:5 “endure hardship”). Risk: High. This is the doctrinal center of Perseverance under Suffering — reward (reigning with Christ) is directly tied to enduring, not to avoiding suffering.
• ἀρνέομαι (“to deny, disown, refuse to acknowledge” — the same verb used of Peter’s denial of Christ in the Gospels): NEW TERM: नासे होनाय (nase honai, “to deny/reject”). Risk: Critical. The stark, symmetrical warning (“if we deny Him, He will also deny us”) must be preserved in full force, not softened — this bears directly on Assurance of Reward’s flip side (loss of reward/relationship for denial) and must not be flattened into a merely relational disappointment.
• πιστός (“faithful”) applied to God Himself (“He remains faithful … He cannot deny Himself”): reuse बिश्वास-family vocabulary but note the shift — here it describes God’s own unwavering character, not human trust in God. Critical risk: this clause is a direct guard against any reading of God’s faithfulness as conditional, reciprocal, or transactional (echoing the grace/merit cautions above) — God’s faithfulness to His own nature and promises does not depend on human performance, even as the previous clause warns that human denial carries real consequences. This tension (unconditional divine faithfulness + real human accountability) should be flagged explicitly for human theologian review.

“remind them of these things, charging them before the Lord not to quarrel about words” — ταῦτα ὑπομίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ Κυρίου μὴ λογομαχεῖν (v.14).

• Κύριος: REUSE EXACTLY प्रभु, Critical (baseline “lord”). Same forbidden-substitution rule applies: never render with बर’ऐ/बुरहा honorifics.
• λογομαχέω (“to fight/wrangle about words,” logos “word” + machomai “to fight”): NEW TERM: रावखौनि बिबाद (rangkhwni bibad, “disputing over words”). Risk: Medium. Directly relevant to Guarding Sound Doctrine — the letter distinguishes destructive verbal wrangling from the constructive “sound words” (गेदेर राव) commended elsewhere.

“be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” — σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας (v.15).

• δόκιμος (“approved, tested and found genuine” — contrast with ἀδόκιμος, “disqualified,” 3:8): NEW TERM: सफल गोनां (sophol gonang, “proven successful/approved”). Risk: Medium.
• ἐργάτης (“worker, laborer”): NEW TERM: बानग्रा (banagra, “worker,” agentive of बानाय, “to work/make”). Risk: Medium.
• ὀρθοτομέω (“to cut straight, handle rightly/accurately” — a rare compound, orthos “straight” + temnō “to cut,” possibly evoking a craftsman cutting a straight line or path): NEW TERM (provisional): थार-थार बुझिनाय आरो होनाय (thar-thar bujinai aro honai, “understanding and presenting [the word] straightly/accurately”). Risk: High. Central to Guarding Sound Doctrine — the image of “cutting straight” implies both correct interpretation and correct transmission; must be distinguished from any suggestion of a specialist’s exclusive interpretive authority resembling an ओझा’s or doudini’s privileged access to hidden meaning. Scripture’s straight-cutting is available to any diligent, Scripture-taught believer (cf. 3:17’s “man of God”).

“avoid profane and idle babblings, for they will increase to more ungodliness” — τὰς δὲ βεβήλους κενοφωνίας περιΐστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας (v.16).

• βέβηλος (“profane, unhallowed, that which tramples on the sacred” — the negation-opposite of ἅγιος/holy): NEW TERM: गैर-पबित्र (goir-pobitro, “unholy/profane”), built by negating पबित्र with गैर- (the same negating prefix already used in गैर-जुथुद, baseline “gentiles”). Risk: High.
• κενοφωνία (“empty/vain talk, empty sound” — kenos “empty” + phōnē “voice/sound”): NEW TERM: रां-रोंथोन (rang-rwnthwn, “empty chatter/talk”). Risk: High. Combined term गैर-पबित्र रां-रोंथोन (“profane empty talk”) describes the false teaching’s character (irreverent, substance-less) as opposed to sound teaching’s character (गेदेर, healthy/sound) — a deliberate contrast pair worth teaching explicitly.
• ἀσέβεια (“ungodliness, impiety” — the negative counterpart of εὐσέβεια, “godliness,” treated fully at 3:5 below): NEW TERM: ईश्वर-मानायथाव गैया (Isor-manaithau gaiya, “lacking reverence for God”). Risk: High.

“their message will spread like gangrene” — ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει (v.17).

• γάγγραινα (“gangrene,” a medical loanword directly into English from Greek — a vivid image of tissue-destroying, spreading corruption): NEW TERM: फैलाव जायनाय घा (phailao jainai gha, “a spreading wound/sore”), a descriptive approximation since Bodo likely lacks a precise clinical-gangrene term. Risk: Medium. Flag for native-speaker review as a cultural/medical metaphor (per the system prompt’s flagged category); the core point — false teaching doesn’t stay contained, it destroys spreading tissue — must survive even if the specific medical image is adapted.

Hymenaeus and Philetus, “who have strayed concerning the truth, saying that the resurrection is already past” — οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες [τὴν] ἀνάστασιν ἤδη γεγονέναι (v.18).

• ἀνάστασις: REUSE EXACTLY जिउनाय सोलायनाय, Critical (baseline “resurrection”). This is a doctrinally significant occurrence: the false teachers’ specific error is claiming the (bodily, future) resurrection has already happened — likely a proto-Gnostic spiritualizing move. This must be clearly distinguished in teaching notes from Brahma Dharma’s rebirth-cycle framework (फिन जोनोम, already forbidden); Hymenaeus and Philetus are not teaching reincarnation but a premature over-spiritualizing of the one resurrection, a different error requiring its own explanation.
• ἀστοχέω (“to miss the mark, deviate, err” — related conceptually to ἁμαρτία’s “missing the mark” sense already noted in the baseline’s “sin” entry): NEW TERM: भ्रम खालामनाय (bhrom khalamnai, “erring/going astray”). Risk: Medium.

“nevertheless the foundation of God stands sure, having this seal” — ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγίδα ταύτην (v.19).

• θεμέλιος (“foundation”): NEW TERM: बुनियाद (buniyad, widely borrowed regional loanword for “foundation”). Risk: Medium.
• σφραγίς (“seal, signet, mark of ownership/authentication”): NEW TERM: छाप (chhap, widely borrowed regional loanword for “seal/stamp”). Risk: Medium. The following clause (“the Lord knows those who are His”) ties this seal to divine ownership and assurance — connects conceptually to Assurance of Salvation already Critical in the baseline.

“vessels of gold and silver … vessels of wood and clay, some for honor and some for dishonor” — σκεύη χρυσᾶ καὶ ἀργυρᾶ … ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν (vv.20-21).

• σκεῦος (“vessel, container, instrument”): NEW TERM: बासोन (bason, native Bodo word for “vessel/pot”). Risk: Medium.
• τιμή/ἀτιμία (“honor/dishonor”): NEW TERM: आदोर / अनादोर (ador/anador, “honor/dishonor,” Sanskrit/Assamese loan आदोर negated with अन-). Risk: Medium. Flag for native-speaker review given honor/shame’s cultural weight in Bodo social life (per system prompt’s flagged category).

“flee youthful lusts; pursue righteousness, faith, love, peace” — τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην (v.22).

• ἐπιθυμία (youthful “lusts/desires”): reuse लोभ established above. NEW compound: फिसा-सालानि लोभ (phisa-salani lobh, “youthful desire/lust”). Risk: Medium.
• δικαιοσύνη, πίστις, εἰρήνη: REUSE EXACTLY baseline धार्मिकता (Critical), बिश्वास (High), सान्ति (Medium).
• ἀγάπη: reuse मोसारनाय established in Ch.1 above (love). This verse’s list — righteousness, faith, love, peace — functions as a compact summary of core Christian virtue vocabulary and should be rendered with maximum consistency to its Romans-package counterparts.

“foolish disputes … generate strife” — μωρὰς ζητήσεις … γεννῶσι μάχας (v.23). NEW TERM: बेवखान्थि बिबाद (bewkhanthi bibad, “foolish disputes”). Risk: Low.

“a servant of the Lord must not quarrel but be gentle to all” — δοῦλον Κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας (v.24).

• δοῦλος Κυρίου (“servant/slave of the Lord”): NEW TERM: प्रभुनि गुलाम (probhuni gulam, “the Lord’s servant/slave,” reusing प्रभु, Critical baseline). Risk: Medium.
• ἤπιος (“gentle, mild”): NEW TERM: सान्ति गोसोजों (santi gwswjw, “with a gentle/peaceful disposition”), reusing सान्ति. Risk: Low.

“in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” — ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας (v.25).

• μετάνοια (“repentance,” literally “a change of mind,” meta- “change/after” + noia “mind” — a decisive term absent from the baseline Romans TM despite Romans’ own use of it at 2:4! It must be established now): NEW TERM: गुनाहजों फिन जानाय (gunahjw phin janai, “turning back from sin”), building on गुनाह (baseline “sin,” High risk) + फिन जानाय (turning back, echoing the “turn/return” root family already used for calling, फिनायाव). Risk: High. Because Bodo religious practice includes household and courtyard ritual purification (before Kherai and other Bathou ceremonies), repentance must be explicitly taught as an inward, moral turning of the whole person toward God, not an external ritual-cleansing act performed to restore household or community harmony.
• ἐπίγνωσις ἀληθείας (“knowledge of the truth”): NEW TERM: सत्यनि मिथिंगा (swtyoni mithinga, “knowledge of truth”), using सत्य (Sanskrit loan, “truth,” widely intelligible) + मिथिंगा (native Bodo abstract noun for knowledge). Risk: High. Must be distinguished from a gnosis-style path of accumulated esoteric or reform-community knowledge (avoiding any Brahma Dharma “enlightened understanding” collision); this knowledge is granted by God together with repentance, not achieved through independent study or ascetic discipline alone.

“escape the snare of the devil, having been taken captive by him to do his will” — ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου παγίδος, ἐζωγρημένοι ὑπ᾽ αὐτοῦ εἰς τὸ ἐκείνου θέλημα (v.26).

• διάβολος (“the devil, slanderer” — a proper title for Satan): NEW TERM: सैतान (saitan, standard regional transliteration of “Satan,” already the likely established Bodo Christian usage). Risk: High. Must be presented as a singular, personal, malevolent adversary — distinct from the diffuse, morally ambiguous nature-spirits and ancestral spirits recognized within the Bathou spirit-world, none of which functions as a unified personal tempter/adversary figure in that tradition. This distinction needs explicit teaching.
• παγίς (“snare, trap”): NEW TERM: फांथाय (phanthai, a plausible native Bodo word for a hunting trap/snare). Risk: Medium.

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Chapter 3 (2 Timothy 3:1-13; verses 14-17 are treated in Part 1 above as part of the core passage)

“in the last days perilous times will come” — ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί (v.1).

• ἔσχαται ἡμέραι (“last days,” a fixed eschatological phrase): NEW TERM: सिमानि सान (simani san, “the final/last days”). Risk: High. Central to Apostasy and False Teachers in the Last Days — must be taught with a linear, historical, once-for-all eschatological framework in view, since neither Bathou tradition (which has no developed eschatology at all) nor Brahma Dharma’s own reform-progress narrative provides a ready cultural parallel for a decisive, final period preceding Christ’s return.
• χαλεπός (“hard, difficult, dangerous, fierce”): NEW TERM: गोरोन्थि (goronthi, “difficult/dangerous”). Risk: Medium.

Vice list, vv.2-5 (self-lovers, money-lovers, boastful, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power). Most items are ordinary moral vocabulary requiring no new doctrinal headword; two require specific treatment:

“lovers of pleasure rather than lovers of God” — φιλήδονοι μᾶλλον ἢ φιλόθεοι (v.4). NEW TERM: ईश्वरखौ मोसारनाय बादि सुख-सान्तिखौ बांसिन मोसारनाय (Isorkhw mwsaranai badi sukh-santikhw bangsin mwsaranai, “loving pleasure more than loving God”), reusing मोसारनाय (love, established Ch.1). Risk: High.

“having a form of godliness but denying its power” — μόρφωσιν εὐσεβείας ἔχοντες, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι (v.5).

• εὐσέβεια (“godliness, piety, devout reverence”): NEW TERM: ईश्वर-मानानाय (Isor-mananai, “honoring/revering God”), deliberately built WITHOUT the Sanskrit loan भक्ति (“bhakti/devotion”). Risk: Critical. This avoidance is deliberate and should be named explicitly, following the same logic the baseline applied to avoiding बाथौबुरै for “God”: भक्ति carries strong, specific associations with the Hindu bhakti devotional movement and would risk implying that biblical “godliness” is a variety of Hindu devotional practice, especially given Brahma Dharma’s own explicit 1912-era reworking of Bodo religious life toward a Sanskritized, Hindu-influenced devotional framework. ईश्वर-मानानाय keeps the concept anchored to the biblical ईश्वर while avoiding this collision.
• μόρφωσις (“form, outward shape, semblance” — implying appearance without corresponding inner reality): NEW TERM: बाहिरनि रूप (bahirni rup, “outward form/appearance”). Risk: High. This verse’s critique — outward religious form devoid of inward power — is precisely the kind of critique that could be (mis)heard as a blanket dismissal of Bathou ritual practice or Brahma Dharma reform observance; teaching notes must clarify Paul is describing a corruption within the professing Christian community in the last days, not issuing a comparative-religion verdict on other traditions.
• δύναμις (here, the “power” godliness lacks in false professors): reuse सक्ति, High risk (see Ch.1 note).

“creeping into households and leading astray weak women” — ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια (v.6).

• αἰχμαλωτίζω (“to lead captive, take prisoner of war,” here metaphorically “deceive/entice”): NEW TERM: फुसलायनाय (phuslainai, “to entice/deceive”). Risk: Medium. Flag for native-speaker cultural-sensitivity review (per system prompt’s honor/shame and cultural-metaphor categories); the passage’s gendered framing should be taught pastorally and carefully rather than reproduced as a blanket statement about women’s spiritual vulnerability.

“always learning and never able to come to the knowledge of the truth” — πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν (v.7). ἐπίγνωσις ἀληθείας: reuse सत्यनि मिथिंगा established in Ch.2 above (v.25). Risk: High, same collision caution as before.

“as Jannes and Jambres opposed Moses” — ὃν τρόπον Ἰάννης καὶ Ἰαμβρῆς ἀντέστησαν Μωϋσεῖ (v.8). Proper names Ἰάννης/Ἰαμβρῆς: transliterate as यान्नेस आरो याम्ब्रेस. Risk: Medium. These figures are traditionally understood (from extra-biblical Jewish tradition) as Pharaoh’s court magicians; teaching notes should flag the risk that this reference could be (mis)associated with the ओझा, the folk ritual specialist/diviner figure the baseline already names as a risk category for “prophet” — clarify Jannes and Jambres represent counterfeit spiritual power opposing God’s true spokesman (Moses), a pattern this letter applies typologically to the last-days false teachers, not a general statement about folk-ritual practitioners.

“men of corrupt mind, disapproved concerning the faith” — ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν (v.8b). ἀδόκιμος (“failing the test, disqualified, counterfeit” — direct antonym of δόκιμος, v.15’s “approved”): NEW TERM: सफल गोनां गैया (sophol gonang gaiya, “not approved/failing the test”), negating the term established in Ch.2 v.15. Risk: Medium.

“their folly will be evident to all” — ἡ γὰρ ἄνοια αὐτῶν ἔκδηλος ἔσται πᾶσιν (v.9). No new doctrinal headword; ordinary vocabulary.

“you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions” (vv.10-11).

• διδασκαλία: reuse सिक्षा (established). Risk: Medium.
• ἀγωγή (“manner of life, conduct”): NEW TERM: थानाय जिउनि रीति (thanai jiuni riti, “manner/way of life”). Risk: Low.
• πρόθεσις: reuse ईश्वरनि थारायनाय-root vocabulary already established (Ch.1 v.9), or here simply “purpose” without the divine qualifier since it is Paul’s own resolve: थारायनाय (tharaynai). Risk: Medium.
• πίστις, ἀγάπη: REUSE बिश्वास, मोसारनाय (both established).
• μακροθυμία: reuse बर सहनाय (established, 4:2).
• ὑπομονή (“endurance, perseverance,” the noun form matching ὑπομένω already treated as central to Ch.2’s “if we endure” language): NEW TERM: सहनाय — SAME headword as the verb ὑπομένω’s noun form; keep identical for consistency: सहनाय (sahanai). Risk: High. This is the letter’s programmatic virtue term for Perseverance under Suffering, and should be used identically wherever ὑπομονή/ὑπομένω occurs (2:10 “endure,” 3:10 “perseverance,” 4:5 conceptually).
• διωγμός (“persecution”): NEW TERM: खेदायनाय (khedainai, “chasing/persecution,” from खेदा, “to chase/pursue”). Risk: High.
• πάθημα (“suffering, affliction”): reuse the दुख-root vocabulary established at 4:5/1:8/2:9: दुख (dukh). Risk: High.

“out of which the Lord delivered me” — ἐκ πάντων με ἐρρύσατο ὁ Κύριος (v.11b).

• ῥύομαι (“to rescue, deliver from danger” — distinct in force from σῴζω/σωτηρία’s eternal-salvation sense): NEW TERM: बाचायनाय (bachainai, “rescue/saving from immediate danger”). Risk: Medium. Explicitly distinguish from फोरायनाय (Critical, baseline “salvation,” the eternal/eschatological deliverance): this verse describes God’s this-life rescue of Paul from specific persecutions, a real but narrower category of deliverance than eternal salvation. Confusing the two risks flattening the doctrine of salvation into a this-worldly protection concept — precisely the direction Bathou/Kherai religious practice (oriented toward securing protection and averting misfortune) would naturally pull a careless translation. The distinction must be taught explicitly.

“all who live godly in Christ Jesus will suffer persecution” — πάντες οἱ θέλοντες εὐσεβῶς ζῇν ἐν Χριστῷ Ἰησοῦ διωχθήσονται (v.12). εὐσεβῶς: adverb form of εὐσέβεια, reuse ईश्वर-मानाय-root vocabulary established at v.5. διωχθήσονται: reuse खेदायनाय (persecution). Risk: High. This universal, unqualified promise (“all who live godly … WILL suffer persecution”) must not be softened — parallel to the baseline’s rule protecting other universal claims (“all have sinned,” “everyone who calls”) from qualification.

“evil men and impostors will grow worse and worse, deceiving and being deceived” — πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι (v.13).

• γόης (“impostor, swindler, sorcerer” — originally a term for a magician/charlatan): NEW TERM: फुसला होग्रा (phusla hwgra, “deceiver,” agentive of फुसलायनाय established above). Risk: Medium. Flag the same collision risk noted for Jannes/Jambres (v.8) regarding possible (mis)association with ओझा-type folk-ritual figures; here, however, the emphasis is on moral/doctrinal deception within the professing church, not folk magic per se.
• πλανάω (“to lead astray, deceive, cause to wander” — root of “planet,” originally “wanderer”): NEW TERM: गारि जायनाय (gari jainai, “going astray/wandering off”). Risk: Medium.

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Chapter 4 (2 Timothy 4:6-22; verses 1-5 are treated in Part 1 above as part of the core passage)

“I am already being poured out as a drink offering” — ἐγὼ γὰρ ἤδη σπένδομαι (v.6).

• σπένδομαι (“to be poured out as a libation,” a sacrificial-offering image drawn from pagan and Jewish cultic practice, applied here metaphorically to Paul’s imminent martyrdom): NEW TERM: जिउ दानै बानाय (jiu danai banai, “life poured out as an offering/gift”). Risk: High. This sacrificial metaphor requires explicit, careful teaching in the Bodo context: traditional Bathou and Kherai puja practice includes real, literal offerings made to Bathoubwrai and the wider pantheon (goods, produce, and ritual items presented at the sijou or during Kherai ceremonies) to secure protection and favor. Paul’s “pouring out” is a one-time, voluntary self-giving in devotion to Christ at the point of death, not a repeated ritual transaction offered to secure divine favor — teaching notes must draw this contrast explicitly rather than let the sacrificial vocabulary alone carry the distinction.

“the time of my departure is at hand” — ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν (v.6b).

• ἀνάλυσις (“departure,” literally “an unloosing/loosing” — a euphemism for death, evoking a ship being loosed from its moorings or a tent being struck): NEW TERM: थायुन जानायनि सोमोय (thayun jainaini somoi, “the time of departure/going”). Risk: Medium.

“I have fought the good fight, I have finished the race, I have kept the faith” — τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα (v.7).

• ἀγών/ἀγωνίζομαι (“contest, struggle, fight” — an athletic/combat metaphor, root of English “agony”): NEW TERM: बेसेन जुज (besen juj, “the good fight/contest”), reusing जुज established Ch.2. Risk: High. Central to Assurance of Reward — the completed fight is the ground of the coming reward, not an ongoing anxious striving; teaching notes should clarify this is retrospective confidence at life’s end, appropriately warm and settled in tone (per the system prompt’s guidance that Romans 8/12-style passages benefit from warm relational language within formal register — this applies equally here).
• δρόμος/τελέω (“the race” / “I have finished,” an athletic-race metaphor, root of English “marathon” via dromos): NEW TERM: देवनाय (dewnai, “running/race”), paired with पूरा खालामनाय (pura khalamnai, “completed”). Risk: Medium.
• πίστις/τηρέω (“the faith” / “I have kept”): reuse बिश्वास (baseline) + रैखा खालामनाय (guarded/kept, established Ch.1 v.12). Risk: High, inheriting बिश्वास’s own High status.

“there is laid up for me the crown of righteousness, which the Lord will give me on that Day, and not to me only but also to all who have loved His appearing” — ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ Κύριος ἐν ἐκείνῃ τῇ ἡμέρ�ᾳ, … πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ (v.8).

• στέφανος (“crown, victor’s wreath” — an athletic/civic honor, not primarily a royal crown, though it becomes eschatological reward-language here): NEW TERM: मुकुट (mukut, Sanskrit/Assamese loan for “crown”). Risk: High.
• δικαιοσύνη: REUSE EXACTLY धार्मिकता, Critical (baseline). Combined: धार्मिकतानि मुकुट (dharmikotani mukut, “crown of righteousness”). Risk: Critical, inheriting धार्मिकता’s own status, and requiring the same explicit teaching the baseline demands: this crown is a grace-given eschatological reward for a life of faith and perseverance, not merit accumulated through disciplined religious observance (guarding against a Brahma Dharma पुण्य-style reading) and not a ritual object exchanged for services rendered to a deity (guarding against a Bathou/Kherai reciprocal-offering-style reading).
• ἐκείνη ἡ ἡμέρα (“that Day,” a fixed eschatological reference to the day of Christ’s return/judgment, echoing 1:12 and 1:18’s “that day” language and anticipating 4:1’s judgment): NEW TERM: बे सान (be san, “that day”). Risk: High. Consistency across all “that Day” occurrences (1:12, 1:18, 4:8) should be maintained.
• ἀγαπάω τὴν ἐπιφάνειαν (“loved His appearing”): reuse both मोसारनाय (love, established) and प्रकाश जानाय (appearing, established Critical at 4:1). Note the crown is explicitly for “all,” not an elite few — reinforcing this reward’s universal availability to every faithful believer, not a specialist-office reward.

Personal names and closing greetings, vv.9-22 (Demas, Crescens, Titus, Luke, Mark, Tychicus, Carpus, Alexander the coppersmith, Prisca, Aquila, Erastus, Trophimus, Eubulus, Pudens, Linus, Claudia). No new theological vocabulary; standard proper-name transliteration applies (consistent with baseline convention for David, Israel, etc.).

“Demas has forsaken me, having loved this present world” — Δημᾶς με ἐγκατέλιπεν, ἀγαπήσας τὸν νῦν αἰῶνα (v.10).

• ἐγκαταλείπω (“to forsake, abandon, leave behind”): NEW TERM: बिजिरायनाय (bijiraynai, “abandoning/deserting”). Risk: Medium. Echoes 1:15’s “all in Asia turned away” and 4:16’s “all forsook me,” reinforcing Perseverance under Suffering’s theme of faithfulness amid others’ desertion; contrast Demas’s love (ἀγαπήσας, using the same ἀγάπη-root established for godly love) misdirected toward “the present age/world,” a cautionary counter-example.

“Alexander the coppersmith did me much harm; the Lord will repay him according to his works” — Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο· ἀποδώσει αὐτῷ ὁ Κύριος κατὰ τὰ ἔργα αὐτοῦ (v.14).

• ἀποδίδωμι κατὰ τὰ ἔργα (“will repay according to his works” — judicial recompense language): NEW TERM: गुनथिनि सान्तिजों सोदोर होनाय hmm — simpler: खामानि दैखियोनजों गैरना होनाय overcomplicated; render plainly: खामानि जाबग्रा दानाय (khamani jabgra danai, “giving back/repaying according to deeds”). Risk: High. This is judicial recompense reserved to the Lord alone (“the Lord will repay”) — must not be taught as personal vengeance-seeking, and should be linked to 4:1’s judgment doctrine and to Assurance of Reward’s positive counterpart (the crown of righteousness for the faithful, just recompense for the harmful).

“at my first defense no one stood with me, but all forsook me … but the Lord stood with me and strengthened me” — ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι παρεγένετο, ἀλλὰ πάντες με ἐγκατέλιπον … ὁ δὲ Κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με (vv.16-17).

• ἐνδυναμόω: SAME term established at 2:1 (सक्तिजों गोहोम होनाय). Risk: High. Note the parallel: Timothy is exhorted to “be strengthened” (2:1) exactly as Paul himself was strengthened by the Lord in his hour of abandonment (4:17) — a strong pastoral link for teaching Perseverance under Suffering as something God actively supplies, not merely commands.

“that the message might be preached fully through me, that all the Gentiles might hear” — ἵνα διʼ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ καὶ ἀκούσωσιν πάντα τὰ ἔθνη (v.17b).

• κήρυγμα (“the proclamation/message,” noun form of κηρύσσω, matching κήρυξον in 4:2): reuse रावखौ सोमोन्दो होनाय-root vocabulary. Risk: High.
• ἔθνη (“Gentiles/nations”): REUSE EXACTLY baseline गैर-जुथुद, Medium risk.
• πληροφορέω: reuse पूरा होनाय established at 4:5. Risk: Low-Medium.

“and I was delivered out of the mouth of the lion” — καὶ ἐρρύσθην ἐκ στόματος λέοντος (v.17c). ῥύομαι: reuse बाचायनाय (rescue-from-danger) established at 3:11. Risk: Medium, same distinction from फोरायनाय must be maintained.

“the Lord will deliver me from every evil work and preserve me for His heavenly kingdom” — ῥύσεταί με ὁ Κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον (v.18).

• Here σώζω (save/preserve) appears alongside βασιλεία ἐπουράνιος (“heavenly kingdom”): reuse फोरायनाय (Critical, baseline “salvation”) for σώσει, and सुबुंगनि राज्य (swbungni rajyo, “heavenly kingdom”) for the kingdom phrase, reusing baseline’s राज्य root. Risk: High, inheriting both फोरायनाय’s Critical status and राज्य’s Medium status; the combination (“saved into the heavenly kingdom”) is this letter’s clearest final-verse statement of Assurance of Reward’s ultimate horizon, and should be taught alongside 4:8’s crown of righteousness as a matched pair of assurance images.

“To Him be glory forever and ever, Amen” — ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν (v.18b).

• δόξα: REUSE EXACTLY महिमा, High risk (baseline “glory”). ἀμήν: standard transliteration आमेन, following baseline convention for transliterated liturgical terms (cf. baseline’s treatment of “abba”).

Closing greetings and benediction, vv.19-22 — “Grace be with you” (ἡ χάρις μεθʼ ὑμῶν). χάρις: REUSE EXACTLY मोफादांनाय दान, Critical (baseline “grace”). Fittingly, the letter both opens (1:2) and closes (4:22) on grace — reinforcing the cross-document consistency rule’s importance for this single highest-risk term across the whole curriculum.

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Summary of Full-Book Coverage

Chapter	New theological vocabulary introduced	Baseline terms reused
1	apostle-context vocabulary; grace/mercy/peace; unfeigned faith; laying on of hands; fear vs. power/love/self-control (agapē introduced here); shame; deposit/paratheke; pattern of sound words; appearing/epiphaneia; Savior; incorruption/immortality	गोदान जायगारि, मोफादांनाय दान, सान्ति, बिश्वास, फोरायनाय, फिनायनि सिम, पबित्र, पबित्र आत्था, जिउनाय सोलायनाय (root), ईश्वरनि सक्ति (root)
2	soldier/athlete/farmer metaphors; elect; faithful saying formula; deny/endure; foundation/seal; vessels of honor-dishonor; repentance; knowledge of truth; devil/snare; deposit vocabulary extended	जिसु, मसीह, जिउनाय सोलायनाय, दाऊदनि बेंसे, फोरायनाय, महिमा, प्रभु, धार्मिकता, बिश्वास, सान्ति, गुनाह, गैर-जुथुद (root pattern)
3	last days; vice list; godliness (deliberately avoiding भक्ति); form without power; deceivers; Jannes/Jambres; persecution/rescue-vs-salvation distinction; [3:14-17 = core passage, see Part 1]	बिश्वास, गुनाह, ईश्वरनि सक्ति (root), फोरायनाय, धार्मिकता
4	[4:1-5 = core passage, see Part 1]; drink-offering/martyrdom metaphor; fight/race/crown of righteousness; that Day; recompense; strengthened; heavenly kingdom	प्रभु, धार्मिकता, महिमा, गैर-जुथुद, फोरायनाय, ईश्वरनि राज्य (root), मोफादांनाय दान

No chapter in 2 Timothy is theologically inert; every chapter contributes load-bearing vocabulary to at least one of the seven curriculum doctrines. The core passage (3:14-4:5) sits at the letter’s structural and theological hinge, but the full-book analysis above shows its key terms (Scripture, sound doctrine, the charge to preach, apostasy, endurance, reward) are seeded and reinforced across all four chapters, not confined to the anchor passage alone.