Semantic Analysis

Semantic Analysis — Ephesians 1–6 (English → Bodo)

Methodology and Relationship to the Romans Language Package

This analysis extends the existing Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) into the Ephesians curriculum. Where a term already carries an established Bodo rendering from the Romans baseline (e.g., ईश्वर for God, प्रभु for Lord, बिश्वास for faith, मोफादांनाय दान for grace, फोरायनाय for salvation, पबित्र आत्था for Holy Spirit), that rendering is reused exactly and is marked “[BASELINE REUSE]” below. No alternative is proposed for these terms. New terms required specifically for Ephesians’ doctrinal content (predestination, mystery, the body of Christ, the one new humanity, spiritual armor, household-code vocabulary, etc.) are analyzed fresh and provisional Bodo renderings are proposed, consistent with the descriptive-compound and Sanskrit/Assamese-loan patterns already established in the baseline. All provisional new terms are flagged for theologian/native-speaker confirmation, following the baseline’s own convention.

The comparative-religion frame carried over from Romans remains determinative: Bathouism (aniconic nature-religion centered on Bathoubwrai/sijou, with the Kherai puja’s doudini trance-possession as its most theologically load-bearing live practice) and Brahma Dharma (the 1912 Sanskritized reform movement) are the two primary collision currents. Ephesians’ distinctive doctrinal content — a populated spiritual-warfare cosmology (6:10-20), “filled with the Spirit” language (5:18), mystery/revelation language (3:1-13), and temple/dwelling-place metaphors for the church (2:19-22) — creates several NEW collision points beyond what Romans required, most importantly around Kherai’s doudini possession and the Bathou/Kherai spirit-world (deu) populated cosmology, which is documented at each relevant point below.

PART 1 — CORE PASSAGE: Ephesians 2:1-10 (Verse-by-Verse)

Ephesians 2:1

Greek: καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
νεκρός	nekros	dead, lifeless corpse	physical death; metaphorical spiritual deadness; powerless/inert	”dead,” “dead in”	Spiritual deadness before regeneration — total inability, not mere weakness. Sets up the “made alive” (v.5) contrast.	गोदान (godan, “dead”) is the ordinary Bodo word for physical death; used here metaphorically. Risk: High. Must be taught explicitly as spiritual/relational deadness toward God, not physical death or a temporary ritual-impurity state that Bathou/Kherai cleansing rites address. Bodo has no native idiom for “spiritually dead,” so the metaphor must be unpacked in teaching notes, not assumed.
παράπτωμα	paraptōma	a fall, a false step, a trespass	moral offense, transgression (distinct nuance from ἁμαρτία’s “missing the mark”)	“trespasses,” “transgressions”	Willful moral falls/missteps against God, listed alongside sin as the double description of the lost condition.	गुनाहनि सोर (gunahni sor, “misstep/fall of sin”), a new descriptive compound built on the baseline गुनाह (sin). Risk: Medium. Functions as a near-synonym parallel to ἁμαρτία in this verse; no independent doctrinal weight beyond reinforcing the totality of the lost condition.
ἁμαρτία	hamartia	sin, missing the mark	moral transgression before a personal God	”sins”	[BASELINE REUSE] गुनाह (gunah). See Romans TM: moral transgression before a personal, holy God, distinct from ritual impurity addressed by Bathou/Kherai cleansing rites.

Ephesians 2:2

Greek: ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
περιπατέω peripateō to walk around, go about	literal walking; metaphorical for habitual life-conduct ”walked,” “lived,” “conducted yourselves”	Habitual former lifestyle governed by sin — the anchor verb for the “Walking in Newness of Life” curriculum doctrine, recurring at 2:10, 4:1, 4:17, 5:2, 5:8, 5:15.	जिउ हांथानाय (jiu hanthanai, “life-walking/going about,” built on the native Bodo verb root हां- “to go/walk”). Risk: Medium. Must be taught consistently as an ethical-conduct metaphor (habitual manner of life), never as literal walking or as the ritual procession that features in Kherai puja festival observance. This is a NEW term for the Language Package (Romans TM has no equivalent entry) and should be applied identically at every Ephesians occurrence for teaching consistency.
αἰών aiōn age, era	a period of time; “this age” as the present fallen world-order ”age,” “course,” “world”	The present, fallen world-system in contrast to God’s eternal purpose.	जुग (jug, “age/era,” a widely understood Assamese/Sanskrit loan). Risk: Low-Medium. Should be distinguished in teaching from Bathou cosmological time-cycles or Brahma Dharma’s own reform-era historical narrative; here it names the present morally fallen order, not a cosmic cycle.
κόσμος kosmos world, ordered system	the created world; humanity in rebellion against God ”world”	The organized system of human life in opposition to God, distinct from the physical creation as such.	जगत (jagat, Sanskrit/Assamese loan, “world”). Risk: Low. Standard usage; low ambiguity.
ἄρχων τῆς ἐξουσίας τοῦ ἀέρος archōn tēs exousias tou aeros ruler of the authority of the air	a title for a specific personal spirit-being who holds authority over “the air” — understood as Satan ”prince of the power of the air,” “ruler of the kingdom of the air”	Refers to Satan as a real, personal, malevolent spiritual authority governing unbelieving humanity. This is the FIRST occurrence in Ephesians of the “principalities and powers” cosmology developed fully in 6:12.	दुष्ट आत्मा-राइजोनि मुलुग (dushto aatma-raijoni mulug, “the chief/head of the kingdom of evil spirits”), a new descriptive compound. Risk: CRITICAL. This must be sharply distinguished from the Bathou/Kherai populated spirit-world (deu, nature-spirits, ancestral spirits), which traditional practitioners regard as morally neutral-to-benevolent cosmic forces tied to the five elements (ha/dwi/bar/or/okhrang), not as a personal evil ruler opposed to God. Scripture here names one specific, personal, malevolent being with real authority — not one spirit among the Bathou pantheon’s many deu. Flag for human theologian review at every occurrence; see also Ephesians 6:12 below.
υἱοὶ τῆς ἀπειθείας huioi tēs apeitheias sons of disobedience	a Hebraic idiom denoting people characterized by disobedience ”sons of disobedience,” “the disobedient”	Describes unbelieving humanity’s essential character, not a specific ethnic or clan group.	मानोन होनाय गैयि जिसिमफोर (manwn honai gaiyi jisimphwr, “children who do not give obedience”), built on the baseline मानोन (obedience) root. Risk: Medium. Ensure this reads as a moral-spiritual condition, not a slight on any particular Bodo clan (afad) or community.

Ephesians 2:3

Greek: ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἐπιθυμία epithymia strong desire, craving	neutral desire in some contexts; predominantly sinful lust/craving in Paul ”desires,” “lusts,” “cravings”	Disordered cravings of the fallen nature, distinct from ordinary human wanting.	मोन्थि लांनाय (monthi langnai, “craving/strong wanting of the heart”), new descriptive term. Risk: Medium. Standard moral-theological vocabulary; low collision risk with Bathou/Brahma Dharma frameworks.
σάρξ sarx flesh, physical body	literal body; Pauline technical sense: the fallen human nature in rebellion against God ”flesh,” “sinful nature”	The corrupted human nature as a whole, not merely the physical body.	गुदि-मोन (gudi-mwn, “body-mind/flesh-nature”), building on गुदि (body, used in the baseline incarnation term मानसि गुदि सोलायनाय). Risk: High. Must be carefully distinguished from गुदि’s use in the incarnation term, where it denotes Christ’s real, sinless human body; here it denotes the fallen, corrupted human nature. Recommend a translator’s footnote at first occurrence clarifying the two distinct senses of the shared root.
θέλημα thelēma will, desire, purpose	one’s determined intention; can refer to human will or, elsewhere in Ephesians (1:1, 1:5, 1:9, 1:11, 5:17, 6:6), specifically to God’s will ”desires,” “will”	Here, the fallen human will in rebellion; contrast with God’s θέλημα elsewhere in the letter (see Ch.1 below) is theologically deliberate.	सोमोन्दो (somondo) — for human intention: गोसोनि थाखान (gwswni thakhan, “the heart’s own intent”). Risk: Medium. Must be kept terminologically distinct in translator notes from “the will of God” (ईश्वरनि थाखान), which recurs as a major theme in Ephesians 1.
διάνοια dianoia mind, understanding, way of thinking	the faculty of thought/reasoning; can denote morally corrupted reasoning ”mind,” “thoughts”	The corrupted intellect that produces sinful intention alongside the flesh.	बुद्धि (buddhi, Sanskrit/Assamese loan, “mind/intellect”). Risk: Low-Medium. Standard vocabulary; avoid confusion with Brahma Dharma’s own reform-ethic emphasis on rational moral cultivation of the बुद्धि, which frames moral progress as an achievable communal project rather than a condition requiring rescue.
τέκνα φύσει ὀργῆς tekna physei orgēs children by nature of wrath	a Hebraic idiom: people who are, by inherent nature (not merely by choice), objects/heirs of wrath ”children of wrath,” “objects of wrath by nature”	Teaches inherited, native liability to God’s judgment from birth — a strong doctrinal claim about original sin.	जोनोमजों ईश्वरनि सोरनि जिसिम (jonomjwng Isornni sworni jisim, “children of God’s wrath by birth”), new descriptive compound built on ईश्वर (baseline) + सोर (anger/wrath, new term; see below). Risk: Critical. This claim — that human beings are, from birth, liable to divine wrath — has no ready equivalent in either Bathou cosmology (which has no concept of inherited guilt before a personal God) or Brahma Dharma’s ethic (which frames spiritual standing as a matter of accumulating or shedding merit through one’s own effort, not an inherited condition). Requires explicit, ground-up teaching alongside Romans 5:12-19 material.
ὀργή (θεοῦ) orgē (theou) anger, wrath	God’s settled, righteous judicial anger against sin ”wrath,” “anger”	God’s holy, judicial response to sin — personal and moral, not capricious or impersonal.	ईश्वरनि सोर (Isornni sor, “God’s anger/wrath”), new term. Risk: High. Must be taught as righteous judicial anger flowing from God’s holiness, not as the volatile, propitiation-seeking temperament sometimes attributed to nature-deities within the Bathou/Kherai pantheon whose favor must be secured through ritual offering. This distinction matters directly for how grace (v.4-8) is understood as unearned rather than a placation strategy.

Ephesians 2:4

Greek: ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
θεός	theos	God	the one true God	”God”	[BASELINE REUSE] ईश्वर (Isor). Deliberately not बाथौबुरै. See Romans TM notes.
πλούσιος	plousios	rich	wealthy; metaphorically abounding/overflowing	”rich,” “abounding”	God’s abundant, overflowing character — introduces the “riches of grace” theme central to Ephesians (1:7, 1:18, 2:7, 3:8, 3:16).	गोदान (godan) is “dead” above — NOT to be confused; here use गुबुन (gubun, “rich/abundant,” new term) or the Sanskrit/Assamese loan धनी (dhoni, “wealthy”). Recommend धनी for clarity. Risk: Low. Standard vocabulary describing divine abundance.
ἔλεος	eleos	mercy	compassionate kindness shown toward those in need or distress	”mercy”	God’s compassion toward those under deserved judgment (v.3).	दया (doya, Sanskrit/Assamese loan, “mercy/compassion”), a term not yet formally in the Romans TM but consistent with its loan-vocabulary pattern. Risk: Low-Medium. Distinguish from the reciprocal favor-currying logic of Bathou/Kherai offerings; God’s mercy here precedes and is not solicited by any human ritual action.
ἀγάπη	agapē	love	selfless, committed love, distinct from erotic or merely affectionate love	”love”	God’s self-originating, sacrificial love, the ground of salvation (echoed powerfully in 5:2, 5:25).	गुनांथि (gunangthi) or the widely used मोदै (moinai)… Recommend ओंथि/माया — for consistency and naturalness use माया (maya, Assamese/Bodo shared word for deep love/affection). Risk: Medium. Must be distinguished, especially in Ephesians 5’s marriage passage, from माया’s colloquial romantic-affection register; here it denotes committed, self-giving covenantal love. Recommend confirmation with native-speaker theologian.

Ephesians 2:5

Greek: καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ — χάριτί ἐστε σεσωσμένοι

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
συζωοποιέω	syzōopoieō	to make alive together with	a rare compound verb (only here and Colossians 2:13 in the NT): to co-vivify, to give life jointly/together with Christ	”made alive together with,” “made us alive together with Christ”	Union with Christ in his own resurrection life — believers do not merely receive a gift of life parallel to Christ’s but are joined WITH him in it.	मसीहजों समान जिउ होनाय (Mosihjwng saman jiu honai, “giving life together/jointly with Christ”), new descriptive compound built on जिउ (life, cf. baseline जिउनाय सोलायनाय resurrection root). Risk: Critical. This is a union-with-Christ concept requiring explicit teaching alongside “Christian Identity in Christ” material from the Romans curriculum (Romans 6:1-11); must not be flattened to mere “God gave us life” without the “together with Christ” relational/incorporative dimension, and must never be confused with any cyclical rebirth idea (फिन जोनोम remains strictly forbidden).
χάρις	charis	grace	unmerited favor	”grace”	[BASELINE REUSE] मोफादांनाय दान. See Romans TM: Critical risk, must resist both Brahma Dharma merit-framing and Bathou/Kherai reciprocal-offering framing.
σῴζω (σεσωσμένοι, perfect passive)	sōzō	to save, rescue, deliver	deliverance from peril; in Paul, deliverance from sin, wrath, and death into reconciliation with God	”saved,” “you have been saved”	The perfect passive participle σεσωσμένοι denotes a completed action with continuing results — “you have been, and remain, saved.” This grammatical nuance matters: Ephesians emphasizes salvation as an ALREADY-accomplished, settled fact more strongly than Romans’ more future/process-oriented framing.	[BASELINE REUSE, with added aspectual note] फोरायनाय (phoraynai). Risk: Critical. In addition to the baseline’s caution (no developed Bathou eschatological-salvation category; Brahma Dharma’s मोक्ष-language forbidden), this specific verse’s grammar requires the Bodo rendering to convey a SETTLED, completed state (“you have been saved and remain so”), not an ongoing or repeatable ritual condition analogous to the periodic protective-security Bathou/Kherai rites are meant to secure. Recommend rendering with a completed-aspect verb construction (e.g., फोराय जाबाय, “have been delivered/[it is] finished-delivered”) and flag for theologian review given the doctrinal weight of the perfect tense here.

Ephesians 2:6

Greek: καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
συνεγείρω synegeirō to raise up together with	co-resurrection: believers are raised together with Christ ”raised us up with him”	Believers’ share, already now, in Christ’s own resurrection.	मसीहजों समान जिउनाय सोलायनाय (Mosihjwng saman jiunai solainai), built directly on the baseline resurrection term जिउनाय सोलायनाय + समान (together/jointly). Risk: Critical. Must retain the baseline’s forbidden-substitution rule absolutely: never फिन जोनोम. The “together with Christ” dimension must be preserved, not merely “we too were raised.”
συγκαθίζω synkathizō to seat together with	to be given a shared seat of honor/authority together with another ”seated us with him”	Believers already share, in Christ, a position of heavenly authority and honor — a strong “already” statement of realized position, balancing the “not yet” of future glory.	मसीहजों समान होदोनाय (Mosihjwng saman hwdonai, “being seated together with Christ”), new descriptive compound. Risk: High. This “already seated in glory” claim should be taught carefully as a statement of secure legal/relational STANDING in Christ, not a claim of present visible exaltation or ecstatic spiritual elevation — distinguish from the exalted, trance-borne authority attributed to a doudini during Kherai puja, which is a temporary ritual state, not a settled legal standing.
ἐπουράνιος epouranios heavenly, in the heavens	the spiritual realm above/beyond the earthly; used 5 times in Ephesians (1:3, 1:20, 2:6, 3:10, 6:12) as a major structural theme ”heavenly places,” “heavenly realms”	The unseen spiritual realm where Christ reigns, where believers’ position is secured, and where spiritual conflict (6:12) also occurs.	सर्गाव (sworgao, “in heaven/the heavenly realm”), a widely used Assamese/Sanskrit-derived loan. Risk: High. Because this same “heavenly realm” is later (6:12) identified as the location of hostile spiritual powers, teaching must clarify that ἐπουράνιος names a REAL, but currently unseen, spiritual dimension with both the reigning Christ and opposing spiritual forces present in it — this is a genuinely new cosmological category for Bodo learners and should not be quietly assimilated to the Bathou/Kherai spirit-world’s own unseen-realm assumptions without explicit contrast being drawn.

Ephesians 2:7

Greek: ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ’ ἡμᾶς ἐν Χριστῷ Ἰησοῦ

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἐνδείκνυμι endeiknymi to show, demonstrate, display	to exhibit publicly/plainly ”show,” “demonstrate”	God’s eternal purpose: to put his grace permanently on display for all future ages.	दिखेनाय (dikhenai, “showing/displaying,” Assamese-derived). Risk: Low. Standard vocabulary.
ὑπερβάλλον πλοῦτος hyperballon ploutos surpassing/exceeding riches	superlative abundance, beyond calculation ”surpassing riches,” “immeasurable riches”	The magnitude of grace shown in salvation, deliberately hyperbolic.	गोबां गुबुन दैखाथि (gwbang gubun daikhathi, “exceedingly great abundance”). Risk: Low-Medium. Reinforces the “riches” motif also present at 1:7, 1:18, 3:8, 3:16; keep vocabulary consistent across all four occurrences for teaching coherence.
χρηστότης chrēstotēs kindness, goodness	benevolent kindness, gentleness in action ”kindness”	God’s kind disposition expressed concretely in the act of saving.	नरम गुण (norom gun, “gentle/kind quality”), new descriptive term. Risk: Low. Standard ethical vocabulary.

Ephesians 2:8

Greek: τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
χάρις	charis	grace	see above	”grace”	[BASELINE REUSE] मोफादांनाय दान.
πίστις	pistis	faith	trust/reliance on a specific person	”faith”	[BASELINE REUSE] बिश्वास. The instrumental phrase διὰ πίστεως (“through faith”) specifies faith as the MEANS, not the GROUND, of salvation — grace is the ground; faith is the channel. This distinction is the theological core of the entire core passage and must be preserved precisely.
δῶρον	dōron	gift	something given freely, often in a formal/religious sense (used elsewhere of temple offerings)	“gift”	Salvation itself, in its totality (grace + faith), is God’s own gift — not partly contributed by the recipient.	दान (daan), already embedded in the baseline’s grace term मोफादांनाय दान (“freely-given gift”). Reuse दान directly here as a standalone noun for consistency: ईश्वरनि दान (Isornni daan, “God’s gift”). Risk: Critical. This verse is the grammatical hinge of the whole passage’s grace-versus-works argument (paired directly with v.9’s ἐργα). Must be flagged for theologian review as a Critical-tier segment per the existing escalation rule (“any segment where grace is being contrasted with works/merit/ritual exchange”).

Ephesians 2:9

Greek: οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἔργα erga works, deeds	actions performed; in Paul, specifically actions understood as attempting to establish one’s own standing before God ”works,” “deeds”	Explicitly excluded as any basis for salvation — direct, unqualified exclusion.	गुनथि (gunthi, “deed/work/conduct”), a new term consistent with the baseline’s alternatives_rejected note on imputed_righteousness (“मोनसे नि गुनथिजों लाबोनाय धार्मिकता” — righteousness earned by one’s own good conduct — explicitly the rejected opposite). Risk: Critical. Reuse this existing rejected-alternative vocabulary root deliberately: गुनथि names exactly the category Ephesians 2:9 excludes. Must be taught opposite both Brahma Dharma’s पुण्य-merit ethic and traditional Bathou/Kherai reciprocal ritual exchange — the same double collision documented for “grace” in the Romans baseline, now stated in its sharpest form in the entire curriculum.
καυχάομαι kauchaomai to boast, take pride in	to glory in or take credit for something as one’s own achievement ”boast”	Salvation by grace through faith excludes all ground for self-congratulation — a direct pastoral safeguard against spiritual pride.	गर्ब खालामनाय (gorbo khalamnai, “making pride/boasting,” Assamese-Sanskrit loan गर्ब). Risk: Medium. Standard ethical vocabulary; reinforces v.8-9’s exclusion of merit as a possible occasion for pride.

Ephesians 2:10

Greek: αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ποίημα poiēma a thing made, a work of craftsmanship	a made object/work of art (root of English “poem”) “workmanship,” “handiwork,” “masterpiece”	Believers are God’s own skillful creative work — dignity and purpose grounded entirely in God’s making, not self-achievement.	ईश्वरनि सुद्रि गुन (Isornni sudri gun) — better: ईश्वरनि सज्जानाय बिजाब (Isornni sajjanai bijab, “God’s crafted/made thing”), new descriptive compound. Risk: Medium. Reinforces v.8-9’s exclusion of self-achievement by grounding identity positively in God’s creative act; pairs with the Christian Identity in Christ doctrine.
κτίζω ktizō to create	divine creative activity, used of the original creation and of new-creation acts ”created,” “made”	Salvation is a NEW-CREATION act, paralleling but distinct from Genesis creation — an act of the same creative God, now recreating believers in Christ.	जोनोम होनाय (jonom honai, “causing to be born/bringing into being”) is too close to birth-language; prefer सज्जानाय (sajjanai, “making/creating,” Assamese-Sanskrit loan). Risk: High. Must be distinguished from any rebirth/reincarnation framing (फिन जोनोम remains forbidden); this is a ONE-TIME creative/re-creative act situating the believer “in Christ Jesus,” not entrance into a cycle.
ἔργα ἀγαθά erga agatha good works	morally good deeds/conduct ”good works”	Crucially placed AFTER salvation as its fruit and purpose, not before it as its cause — resolving the apparent tension with v.9’s ἔργα.	गोबां गुनथि (gwbang gunthi, “good deeds”), reusing the गुनथि root established at v.9 but now marked गोबां (good) to show the deliberate contrast Paul draws: works excluded as the GROUND of salvation (v.9) but works included as its FRUIT (v.10). Risk: Critical. This grammatical/theological turn (works excluded, then works reintroduced as purpose) is easily flattened in translation into a simple contradiction. Translator notes must make the ground/fruit distinction explicit; flag for theologian review.
προετοιμάζω proetoimazō to prepare beforehand	advance preparation ”prepared beforehand,” “prepared in advance”	God’s sovereign, prior preparation of the specific good works believers are to walk in — echoes the predestination theme of Ephesians 1.	आगोबानो थारजाब होनाय (agwbano tharjab honai, “having prepared/fixed beforehand”), consistent with the new predestination term established in Chapter 1 below (आगोबानो थारायनाय). Risk: High. Reinforces the doctrine of divine sovereignty in both salvation and the sanctified life that follows it.
περιπατέω peripateō to walk	see v.2 above ”walk,” “live”	The purpose-clause verb: believers are re-created FOR the purpose of walking (living) in the good works God prepared — the passage’s closing return to the “walk” theme that structures the whole letter.	जिउ हांथानाय (jiu hanthanai). See v.2 note. Risk: Medium. Confirm this same rendering is used at every Ephesians occurrence (2:2, 2:10, 4:1, 4:17, 5:2, 5:8, 5:15) for full curriculum-wide teaching consistency.

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

Chapter 1 — Election, Predestination, Blessing, and the Church as Christ’s Body

Chapter 1 introduces the letter’s doctrinal foundation: God’s eternal purpose in Christ, realized in election, predestination, redemption, and the church as Christ’s body. Several terms here are NEW relative to the Romans baseline and are among the most doctrinally load-bearing in the entire Ephesians curriculum.

Term	Greek/Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
εὐλογητός / εὐλογία	eulogētos / eulogia	well-spoken-of; blessing	praise/benediction; also God’s favor bestowed	”blessed,” “blessing”	Opens the letter’s praise for God’s comprehensive spiritual blessing in Christ (1:3).	धिनानाय-आशिस (dhinanai-ashis, “thanksgiving-blessing,” Assamese loan आशिस). Risk: Low. Standard doxological vocabulary.
ἐκλέγομαι (ἐκλογή)	eklegomai	to choose, select	God’s sovereign choice of individuals for salvation	”chose,” “elect,” “election”	[BASELINE REUSE] ईश्वरनि सायख (election). Ephesians 1:4 grounds election “before the foundation of the world” — an even stronger pre-temporal emphasis than Romans’ treatment; retain the baseline’s caution against भागी (fate).
προορίζω	proorizō	to determine/decide beforehand	God’s advance determination of a plan or destiny for those he has chosen	”predestined,” “foreordained”	Distinct from ἐκλογή (the CHOICE of persons): προορίζω names God’s advance FIXING of the plan/destiny (specifically, adoption as sons, 1:5, and the inheritance, 1:11) for those he has chosen.	NEW TERM. आगोबानो थारायनाय (agwbano tharainai, “beforehand-determining/fixing”), built on the थाराय root already used in the baseline’s मसीहनि थारायनाय (messianic promise). Risk: Critical. Must be taught as distinct from, yet complementary to, ईश्वरनि सायख (election): election is God’s choice of PERSONS; predestination is God’s fixing of their DESTINY/PLAN. Both must be kept categorically distinct from भागी (impersonal fate) and from the Bathou/Kherai practice of consulting a doudini or ओझा to learn one’s fortune — predestination is God’s own eternal, personal, gracious purpose, not a revealed fortune to be divined. This is likely the single highest-priority new Critical-tier entry for the Ephesians curriculum and should be flagged for dedicated theologian review before Phase 2 translation of Ephesians 1:4-12 and 1:11 begins.
υἱοθεσία	huiothesia	adoption	full son-status with inheritance rights	”adoption”	[BASELINE REUSE] गोसोआव फैनाय.
ἀπολύτρωσις	apolytrōsis	redemption, ransoming	release secured by payment of a price	”redemption”	Christ’s blood as the price of release from sin’s bondage (1:7).	NEW TERM. दाम होनाय मुक्ति (daam honai mukti, “freedom obtained by a price”), using the Sanskrit/Hindi loan मुक्ति (release/freedom) carefully — NOT the Brahma Dharma मोक्ष (liberation from the cycle of rebirth), a phonetically similar but doctrinally forbidden term. Risk: Critical. Translator notes must explicitly flag the मुक्ति/मोक्ष distinction: मुक्ति here denotes a one-time, price-secured release from sin’s bondage through Christ’s blood, categorically different from मोक्ष’s cyclical-liberation framework. Recommend theologian confirmation of whether मुक्ति itself carries too much Brahma Dharma resonance to be safely used, or whether the descriptive compound “दाम होनाय फोरायनाय” (a price-paid deliverance, built instead on the baseline फोरायनाय) is safer.
ἄφεσις	aphesis	release, forgiveness, pardon	forgiveness of sins, cancellation of debt	”forgiveness”	Forgiveness of transgressions, part of redemption’s content (1:7).	गुनाहनि माफ (gunahni maf, Assamese-Hindi loan माफ, “sin’s forgiveness”). Risk: Medium. The baseline’s justification entry already flags माफ as too narrow a gloss for justification alone; here, used precisely for forgiveness itself (a component within, not the whole of, redemption), the term is appropriate.
μυστήριον	mystērion	mystery, hidden thing now disclosed	in Paul, God’s redemptive plan, formerly hidden, now revealed in Christ (1:9; developed fully in 3:1-13)	“mystery”	God’s eternal plan to unite all things in Christ, formerly concealed, now openly proclaimed.	NEW TERM. ईश्वरनि रहस्य (Isornni rahasyo), using the Sanskrit/Assamese loan रहस्य (“mystery/secret”), already intelligible in regional usage. Risk: Critical. This is a major new collision point for the Ephesians curriculum: the Kherai puja’s doudini enters ritual trance specifically to disclose hidden/secret matters (about fortune, illness, or the pantheon’s will) to the community. Paul’s μυστήριον is categorically different: a plan, ONCE hidden, now PERMANENTLY and PUBLICLY revealed in the gospel and open to all who believe — not an esoteric disclosure limited to a ritual specialist’s periodic trance-oracle. This distinction must be taught explicitly and flagged for human theologian review at every occurrence (1:9; 3:3-9; 5:32; 6:19).
οἰκονομία	oikonomia	household management, stewardship, administration	a plan or arrangement of administration	”plan,” “administration,” “dispensation”	God’s ordered unfolding administration of his redemptive purpose in history (1:10; 3:9).	ईश्वरनि बेवस्था (Isornni bewostha, Assamese-Hindi loan बेवस्था, “arrangement/administration”). Risk: Medium. Distinguish from बिथान (baseline: Mosaic Law) — this is God’s overarching redemptive PLAN, not a legal code.
ἀνακεφαλαιόω	anakephalaioō	to sum up, bring to a head, unite under one head	to gather all things together under one governing head	”gather together,” “unite,” “sum up”	God’s plan to unite all things, in heaven and on earth, under Christ as head (1:10) — introduces the κεφαλή (head) motif developed through the letter.	NEW TERM. मसीहनि बोथोराव मोनथर लानाय (Mosihni bothorao monthor lanai, “bringing/uniting together under Christ’s head”), built on बोथोर (head, new term, see below). Risk: High. Cosmic reunification under Christ’s headship; must not be softened into a vague spiritual-harmony statement resembling the household/community harmony sought through Bathou/Kherai ritual — this is a specific, exclusive claim about Christ’s unique governing headship over ALL created reality.
κληρονομία / κλῆρος	klēronomia / klēros	inheritance; a lot/portion assigned	a portion or possession received by right, often by inheritance	”inheritance,” “portion”	Believers’ guaranteed future inheritance in Christ (1:11, 1:14, 1:18), paired with the “pledge” of the Spirit.	NEW TERM. ज्वलानाय सोलोंथि (jwlanai solonthi, “inherited possession,” built on established Bodo inheritance vocabulary). Risk: High. Because Bodo clan (afad) inheritance customs run strictly through birth lineage, this spiritual inheritance — received through adoption in Christ rather than blood lineage — must be explicitly taught as a distinct, non-native category, paralleling the Romans baseline’s caution on “adoption.”
σφραγίζω / ἀρραβών	sphragizō / arrabōn	to seal; a pledge/down-payment/guarantee	a mark of ownership/authentication; a partial payment guaranteeing the rest	”sealed,” “guarantee,” “pledge,” “deposit”	The Holy Spirit as God’s mark of ownership on believers and his guarantee of their future inheritance (1:13-14).	NEW TERM. पबित्र आत्थानि मुद्रा (pobitro aathani mudra, “the Holy Spirit’s seal/stamp,” मुद्रा being an Assamese/Sanskrit loan for seal/stamp/coin). Risk: High. Must be built on the baseline’s पबित्र आत्था in full (never bare आत्था/देउ), and taught as an act of secure divine OWNERSHIP and GUARANTEE, distinct from any protective amulet, mark, or token used in Bathou/Kherai household ritual practice to secure protection.
δύναμις / ἐνέργεια / κράτος / ἰσχύς	dynamis / energeia / kratos / ischys	power / working / might / strength	a cluster of four near-synonyms for divine power, piled up at 1:19-21 to describe the resurrection power at work in believers	”power,” “working,” “mighty power,” “strength”	The same power that raised Christ from the dead and seated him above all rule and authority is now at work in believers (1:19-20).	[PARTIAL BASELINE REUSE for δύναμις] ईश्वरनि सक्ति (power_of_god). For the other three terms, new descriptive intensifiers: बेसेननाय (besennai, “working/operation”), गोदान सक्ति (godan sakti — “great might,” clarify not “dead,” reconsider रोखोम सक्ति instead), मोनथि (monthi, “strength”). Risk: High. This cluster must be kept categorically distinct from देउनि सक्ति (the ritual/mediumistic power attributed to a doudini’s Kherai trance state), per the existing baseline caution on “power_of_god.” Recommend consolidating pastoral teaching around the existing baseline term ईश्वरनि सक्ति rather than proliferating four separate near-synonyms in the reader-facing text.
σῶμα (Χριστοῦ)	sōma (Christou)	body (of Christ)	literal physical body; corporate-metaphorical: the church as Christ’s body	”body,” “body of Christ”	The church, corporately, as Christ’s body, with Christ as its head (1:22-23) — a major structural doctrine of Ephesians (also 2:16, 3:6, 4:4, 4:12, 4:16, 5:23, 5:30).	NEW TERM. मसीहनि गुदि (Mosihni gudi, “Christ’s body”), built on गुदि (body), the same root used in the baseline’s incarnation term मानसि गुदि सोलायनाय. Risk: Critical. Requires a clear translator’s footnote distinguishing two senses of गुदि: (1) Christ’s own, individual, real human body (the incarnation sense) and (2) the corporate-metaphorical “body” comprising all believers together (the ecclesiology sense here). Confusing the two would either deny Christ’s real historical body or wrongly suggest the church IS literally Christ’s physical body in some quasi-incarnational sense. Flag for theologian review at every occurrence.
κεφαλή	kephalē	head	literal anatomical head; metaphorical: source, authority, governing head	”head”	Christ as the governing head of the church, his body (1:22); reused in the household-code sense at 5:23.	NEW TERM. बोथोर (bothor, “head” — the ordinary Bodo anatomical term). Risk: High. Must NOT be rendered with any of the honorific elder-titles (बर’ऐ/बुरहा) reserved exclusively for Bathoubwrai and the Kherai pantheon and already forbidden for “Lord” in the Romans baseline — बोथोर is a plain body-part term, deliberately NOT an honorific title, which keeps Christ’s headship claim from being absorbed into the existing elder-deity honorific system. Confirm regional naturalness with native speakers; this term recurs with a different application (marriage) at 5:23, requiring careful contextual teaching in both places.
πλήρωμα	plērōma	fullness, that which fills or completes	the state of being full/complete; in Ephesians, applied to Christ filling the church (1:23) and to the “fullness of him who fills all in all"	"fullness”	The church as the “fullness” of Christ, and Christ himself as the one who fills all things — a dense, structurally important term recurring at 3:19 and 4:13.	NEW TERM. भोरनाय (bhornai, “fullness/filling,” built on the verb भोर, “to fill”). Risk: High. A genuinely difficult abstract term without a ready Bodo equivalent; must be distinguished from any notion of ritual completeness or abundance secured through Bathou/Kherai offerings (e.g., to Mainao, goddess of rice/wealth, for household plenitude) — this is Christ’s own comprehensive, cosmic completeness, not a this-worldly material abundance. Recommend confirmation with a Bodo-speaking theologian before wide deployment; flag every occurrence (1:23; 3:19; 4:13) for consistency.
ἐπουράνιος	epouranios	heavenly	see 2:6 above	”heavenly places”	First occurrence at 1:3, 1:20; establishes the theme developed through the letter.	See note at 2:6. Reuse सर्गाव consistently.

Chapter 2 (continued: Ephesians 2:11-22) — Unity of Jews and Gentiles, Reconciliation, and the Church as God’s Temple

Verses 1-10 were treated in full above as the core passage. This section covers 2:11-22, which develops the Unity of Jews and Gentiles doctrine and the church-as-temple metaphor.

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
περιτομή / ἀκροβυστία peritomē / akrobystia circumcision / uncircumcision	the Jewish covenant marker and its absence, used metonymically for “Jews” and “Gentiles" "circumcision,” “uncircumcision”	Identifies the two groups whose division Christ has abolished (2:11).	खतना (khotna, established regional Islamic/Christian loanword for circumcision, widely intelligible in Assam). Risk: Medium. Requires Old Testament covenant-background teaching (as the baseline already flags for “seed_of_david” and “covenant”) since circumcision as covenant-marker has no native Bodo cultural referent.
πολιτεία (τοῦ Ἰσραήλ) politeia citizenship, commonwealth, body politic	the political/covenantal community of Israel ”commonwealth of Israel,” “citizenship of Israel”	Gentiles, before Christ, were excluded from Israel’s covenant community (2:12).	इस्राएलनि जनगण (Israelni jongon, “the people/commonwealth of Israel,” using इस्राएल per baseline + जनगण, Assamese/Hindi loan for “citizenry/populace”). Risk: High. Given contemporary Bodoland Territorial Region politics, “citizenship” language is a genuinely live and sensitive category (echoing the baseline’s caution on gentiles and kingdom_of_god); must be taught as describing OLD COVENANT Israel’s historic community, not as commentary on any present-day ethnic-territorial citizenship claim.
ἄθεος atheos without God, godless	lacking relationship with the true God (a unique NT occurrence) “without God,” “godless”	Describes the Gentiles’ former condition: not merely lacking correct belief but lacking any relationship with the true God at all.	ईश्वर गैयि (Isor gaiyi, “without God,” a plain descriptive negation using the baseline ईश्वर). Risk: High. Must be taught carefully: this does NOT mean Gentiles (or, by extension, Bathou/Brahma Dharma adherents before conversion) had no religious practice at all — Bathou tradition is a rich, developed religious system — but that they lacked relationship with the ONE true God specifically. This distinction avoids either insulting the sophistication of traditional Bodo religious life or diluting the doctrine’s force.
ἔχθρα echthra enmity, hostility	active hostility/hatred, used of both the Jew-Gentile division and humanity’s hostility toward God ”enmity,” “hostility”	The dividing hostility Christ’s cross has abolished, on both the horizontal (ethnic) and vertical (divine) planes (2:14, 2:16).	बेरागिरि (beragiri, “enmity/hostility,” new descriptive term). Risk: Medium. Standard relational-conflict vocabulary.
μεσότοιχον τοῦ φραγμοῦ mesotoichon tou phragmou the middle wall of the partition/fence	a literal architectural image (likely alluding to the Jerusalem Temple’s dividing wall/balustrade barring Gentiles from the inner courts) used metaphorically for the law-based Jew-Gentile separation ”dividing wall,” “wall of hostility,” “barrier”	The law-based separation between Jews and Gentiles, now torn down in Christ (2:14).	NEW TERM. गासै बेड़ा (gasai beda, “separating fence/wall,” using the Assamese loan बेड़ा for fence/wall). Risk: High. Must be taught as a specific historical-theological image (the Jerusalem Temple’s Gentile-exclusion barrier) now abolished in Christ, distinct from any general metaphor for interethnic harmony pursued through Bathou/Kherai communal ritual, and distinct from the currently live territorial/ethnic-political boundary questions in the Bodoland region — this passage is about a SPECIFIC, NOW-ABOLISHED, LAW-based religious barrier, and application to contemporary ethnic reconciliation must be drawn carefully and explicitly, not assumed automatically.
καταργέω katargeō to nullify, abolish, render inoperative	to bring to nothing, make ineffective ”abolished,” “set aside,” “made void”	Christ’s abolition of the law’s dividing function (2:15).	गैयि खालामनाय (gaiyi khalamnai, “making into nothing/void”), new descriptive term. Risk: Medium. Standard.
καινὸς ἄνθρωπος (εἷς) kainos anthrōpos (heis) (one) new man/humanity	a newly created corporate humanity, neither Jew nor Gentile but a single new entity in Christ ”one new man,” “one new humanity,” “new man”	Jews and Gentiles united into a single, newly created corporate humanity in Christ (2:15) — the doctrinal core of “Unity of Jews and Gentiles in One New Humanity.” Reappears in an individual-ethical sense at 4:24.	NEW TERM. मोनसे गोदान मानुष (monse godan manwsw, “one new person/humanity”). Risk: Critical. This corporate sense (2:15) must be distinguished in teaching from the individual “put on the new self” sense at 4:24, even though the same Bodo phrase is used for both (Bodo does not readily mark this distinction morphologically); a translator’s note should specify which sense is active at each occurrence. Must also be kept entirely separate from any rebirth/reincarnation concept (फिन जोनोम forbidden) — this is a corporate NEW CREATION, once for all, not a cyclical renewal.
ἀποκαταλλάσσω apokatallassō to reconcile fully, restore to favor	to bring two estranged parties back into right relationship, restoring what was formerly whole ”reconcile”	Christ’s cross reconciles both Jew and Gentile to God AND to one another, in a single act (2:16) — both vertical and horizontal reconciliation together.	NEW TERM. फिन गोसो जोंथानाय (phin gwsw jwnthanai, “being brought back into heart-togetherness again”), built on the baseline गोसो जोंथानाय (fellowship) + फिन (again/back). Risk: Critical. Must be distinguished from village/clan conflict-mediation practices for restoring social harmony (a live and valued tradition in Bodo communal life), which address HORIZONTAL relationships only; Ephesians 2:16 describes a reconciliation that is simultaneously VERTICAL (with God) and HORIZONTAL (between former enemies), accomplished once for all through the cross, not through ongoing mediation. Flag for theologian review.
προσαγωγή prosagōgē access, means of approach	the right/privilege of approaching, especially into a ruler’s presence ”access”	Both Jews and Gentiles now have equal access to the Father through Christ, by the Spirit (2:18).	ओंथावनाय गनायथि (onthaonai gonaithi, “the right/ability of drawing near”), new descriptive term. Risk: Medium. Reinforces direct, unmediated access to God — should be distinguished from the mediated access to Bathoubwrai/the Kherai pantheon traditionally sought through a doudini or ओझा ritual specialist (paralleling the existing baseline caution on “intercession”).
συμπολίτης sympolitēs fellow citizen	one who shares citizenship/community-membership with another ”fellow citizens”	Gentiles are now, positively, fellow citizens with the saints, not merely “not excluded” (2:19) — reusing and reversing the πολιτεία exclusion named in 2:12.	ईश्वरनि राज्यनि नागरिक (Isornni rajyoni nagorik, “citizen of God’s kingdom”), built on the baseline’s kingdom_of_god term ईश्वरनि राज्य + नागरिक (citizen, Hindi/Assamese loan). Risk: High. As with πολιτεία above, must be explicitly taught as spiritual citizenship in God’s kingdom, categorically distinct from Bodoland Territorial Region ethnic-political citizenship claims — this distinction deserves the same explicit handling the baseline gives kingdom_of_god’s territorial-political risk.
θεμέλιος / ἀκρογωνιαῖος themelios / akrogōniaios foundation / cornerstone	the base of a building / the foundational corner-stone that aligns and anchors the whole structure ”foundation,” “cornerstone,” “chief cornerstone”	The apostles and prophets as the foundation, Christ himself as the cornerstone, of the church (2:20).	बुनियाद (buniad, Hindi/Urdu loan, “foundation”) / कोन पाथर (kona pathar, “corner stone,” descriptive). Risk: Medium. Standard architectural-metaphor vocabulary; low direct collision risk, though the building metaphor as a whole should be handled together with the ναός term below.
ναός naos temple, sanctuary (the inner shrine specifically)	the innermost, most sacred part of a temple, where a deity is understood to dwell ”temple,” “holy temple,” “sanctuary”	The whole church, corporately, as a holy sanctuary/dwelling place for God through the Spirit (2:21) — a strong ecclesiological claim.	पबित्र मन्दिर (pobitro mandir, using मन्दिर, a generic pan-regional Sanskrit/Hindi loan for “temple,” DISTINCT from नमासोलि, the baseline’s specifically Bathou/Kherai shrine-site term). Risk: Critical. Two distinct risks converge here: (1) नमासोलि remains strictly forbidden, per the baseline’s church entry, as it names the specific Bathou/Kherai ritual shrine site; (2) मन्दिर, while safer, still carries its own Hindu-temple associations that could be absorbed into Brahma Dharma’s Sanskritized reform framework of temple-based devotion. This metaphor — the CORPORATE CHURCH, not a building, as God’s dwelling place through the Spirit — must be taught explicitly as figurative language for the gathered people of God, not a literal sacred building or shrine of any kind. Flag for theologian review at every occurrence (also compare κατοικητήριον below).
κατοικητήριον katoikētērion dwelling place, habitation	a place where someone permanently resides ”dwelling place,” “habitation”	The church as God’s dwelling place “in the Spirit” (2:22), reinforcing the ναός metaphor.	थानाय जायगा (thanai jaiga, “dwelling place,” plain descriptive). Risk: Medium. Pairs directly with ναός above; teach together.

Chapter 3 — The Mystery of Christ Revealed and Paul’s Ministry

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
μυστήριον mystērion mystery	see Ch.1 note ”mystery”	The specific content of the mystery is now named explicitly: Gentiles are FELLOW HEIRS, members of the same body, and partakers of the same promise, with Jews (3:6) — the mystery’s content IS the Unity of Jews and Gentiles doctrine.	Reuse ईश्वरनि रहस्य as established in Ch.1. Risk: Critical. See Ch.1 note; this chapter is the letter’s most explicit statement of the mystery’s content and should anchor all teaching on the term.
ἀποκάλυψις apokalypsis revelation, unveiling	the disclosure of what was hidden ”revelation”	The mystery was made known to Paul by direct revelation (3:3), not by human discovery or ritual mediation.	पर्गट खालामनाय (porgot khalamnai, “making manifest/revealed,” Assamese loan पर्गट). Risk: High. Must be distinguished from the disclosure a doudini claims to receive through Kherai trance; here, revelation comes directly from God to his apostle for public, permanent proclamation, not through ritual trance-mediation.
ἀνεξιχνίαστος πλοῦτος anexichniastos ploutos untraceable/unsearchable riches	riches too vast to be fully traced out or measured ”unsearchable riches”	The immeasurable riches of Christ that are the content of Paul’s gospel preaching (3:8).	गुबुन नागोरनाय गैयि दैखाथि (gubun nagornai gaiyi daikhathi, “abundance impossible to trace out”). Risk: Low. Reinforces the riches motif from Ch.1-2; teach consistently.
πολυποίκιλος σοφία polypoikilos sophia many-colored/multi-faceted wisdom	wisdom displayed in richly varied forms ”manifold wisdom,” “many-colored wisdom”	God’s wisdom, displayed through the church, made known even to the “rulers and authorities in the heavenly places” (3:10) — directly anticipating the spiritual-warfare cosmology of Ch.6.	बुद्धिनि गोबां रोखोम (buddhini gwbang rokhom, “wisdom’s many kinds/varieties”). Risk: Medium. Standard wisdom vocabulary; note the direct link to the ἐπουράνιος/principalities theme, reinforcing that this cosmic spiritual audience is real and specific, not generic.
παρρησία parrēsia boldness, freedom of speech	confident, unhesitating speech, especially before authority ”boldness,” “confidence,” “freedom of access”	Believers’ confident access to God through Christ (3:12) — parallels προσαγωγή (2:18).	हिम्मत (himmot, Hindi/Assamese loan, “courage/boldness”). Risk: Low-Medium. Reinforces the direct-access theme; distinguish from mediated access sought through ritual specialists.
πρόθεσις prothesis purpose, plan, intention	a deliberate, settled plan ”purpose,” “eternal purpose”	God’s eternal, deliberate purpose accomplished in Christ (3:11) — links directly to the predestination/election cluster in Ch.1.	ईश्वरनि थारायनाय थाखान (Isornni tharainai thakhan, “God’s determined purpose”), built on the same थाराय root as predestination. Risk: High. Keep vocabulary consistent with Ch.1’s προορίζω rendering for teaching coherence.
πλάτος, μῆκος, ὕψος, βάθος platos, mēkos, hypsos, bathos breadth, length, height, depth	four-dimensional spatial terms used metaphorically for the immeasurable scope of Christ’s love (3:18) “breadth and length and height and depth”	An intentionally exhaustive, all-encompassing description of the scope of Christ’s love, beyond ordinary knowledge (3:19).	बिस्तार, गुंगा, गुदुं, गुर (bistar, gunga, gudung, gur — width, length, height, depth), standard descriptive spatial vocabulary. Risk: Low. Poetic/rhetorical emphasis; no significant doctrinal collision.
πλήρωμα (τοῦ θεοῦ) plērōma (tou theou) fullness (of God)	see Ch.1 note ”fullness of God”	Believers filled up to the measure of God’s own fullness (3:19) — the term’s second major occurrence.	Reuse भोरनाय as established in Ch.1. Risk: High. See Ch.1 note; keep consistent across 1:23, 3:19, 4:13.

Chapter 4 — Church Unity, Ministry Gifts, and the New Self

Term	Greek/Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
κλῆσις	klēsis	calling	see Romans baseline	”calling”	[BASELINE REUSE] फिनायनि सिम. Ephesians 4:1 urges believers to “walk worthy of the calling” — pairs the baseline calling-term directly with the new περιπατέω walk-vocabulary.
ταπεινοφροσύνη / πραΰτης / μακροθυμία	tapeinophrosynē / prautēs / makrothymia	lowliness of mind / gentleness / long-suffering	a cluster of relational virtues required for maintaining church unity (4:2)	“humility,” “gentleness,” “patience”	The character required to preserve the unity Christ has created.	दान्ती (danti, humility) / नरमोन (normon, gentleness) / मोनथिजों सोर नुनांनाय (patience/long-suffering, descriptive). Risk: Low-Medium. Standard ethical vocabulary.
ἑνότης	henotēs	unity, oneness	the state of being undivided	”unity”	The unity of the Spirit believers must maintain (4:3) and the unity of the faith and knowledge of Christ that ministry gifts build toward (4:13) — the central positive term of the “Church as the Body of Christ” and “Unity of Jews and Gentiles” doctrines together.	NEW TERM. मोनथर थानाय (monthor thanai, “being united/oneness,” built on मोनथर, “one/united,” already used in the Ch.1 ἀνακεφαλαιόω rendering). Risk: High. Must be taught as a Spirit-given, Christ-centered unity actively maintained by believers (4:3, “eager to maintain”), not an automatic ethnic, clan, or territorial solidarity — an important distinction given how strongly Bodo identity is presently organized around ethnic/territorial unity claims in Assam.
σύνδεσμος τῆς εἰρήνης	syndesmos tēs eirēnēs	bond of peace	a binding ligament/tie, here metaphorical for the unifying bond peace provides	”bond of peace”	The peace (see baseline सान्ति) that binds the unity of the Spirit together (4:3).	सान्तिनि बाथी (santini bathi, “peace’s bond/tie”), building on the baseline सान्ति. Risk: Medium. Reinforces baseline peace-with-God concept in a specifically corporate/ecclesial application.
ἓν σῶμα, ἓν πνεῦμα, μία ἐλπίς, εἷς κύριος, μία πίστις, ἓν βάπτισμα, εἷς θεός	(the sevenfold “one…one” list)	one body, one Spirit, one hope, one Lord, one faith, one baptism, one God	a deliberately structured sevenfold confession of unity grounding all Christian unity claims (4:4-6)	“one body…one God and Father of all”	The theological BASIS of church unity: not human agreement, but the objective oneness of the triune God and his saving work.	Reuse baseline terms throughout: गुदि (body, new — see Ch.1), पबित्र आत्था (Spirit), आस्था/ठार (hope, new term needed — recommend आशा, Assamese/Sanskrit loan), प्रभु (Lord), बिश्वास (faith), बाप्तिस्मो (baptism, transliteration loan, standard across regional Bible translations), ईश्वर (God). Risk: Critical. This sevenfold list is a foundational creedal-style confession; every term in it is Critical or High tier individually (per the Romans baseline for God, Lord, faith, Spirit) and the whole unit should be flagged for theologian review as a single high-priority segment, with special attention to keeping वन (one) consistently applied across all seven items for rhetorical/doctrinal force.
δωρεά / δόμα	dōrea / doma	gift, gift given	a gift, specifically here the PERSONS (apostles, prophets, evangelists, pastors, teachers) that the ascended Christ gives to the church, distinct from Romans 12’s χαρίσματα (individual enablements)	“gift,” “gave gifts”	Christ himself, having ascended, gives OFFICE-BEARERS as gifts to equip the church (4:7-11) — a distinct sense from the baseline’s spiritual_gifts entry, which covers individual Spirit-given abilities.	[PARTIAL BASELINE REUSE, with usage note] आत्मानि दान (spiritual_gifts). Risk: Medium. Add an explicit translator’s note distinguishing referent type: in Romans 12, आत्मानि दान names individual Spirit-given ABILITIES distributed among all believers; here in Ephesians 4:11, the “gifts” ARE PERSONS (specific ministry office-holders) given by the ascended Christ to the whole church. Using the identical Bodo term for both senses is acceptable per baseline consistency rules, but the difference in referent must be taught explicitly to avoid confusion.
ἀναβαίνω / καταβαίνω	anabainō / katabainō	to go up / to go down	ascent/descent, applied to Christ’s descent (incarnation) and ascent (exaltation), 4:9-10	”ascended,” “descended”	Christ’s full redemptive movement: descending to the lowest place and ascending to the highest, in order to fill all things.	गुदुंआव थानाय / गुरावनो थानाय (going up / going down), plain descriptive verbs. Risk: Medium. Should be linked explicitly to the baseline’s incarnation (मानसि गुदि सोलायनाय) and resurrection (जिउनाय सोलायनाय) terms as part of a single connected redemptive movement, not treated as an isolated spatial image.
αἰχμαλωσία	aichmalōsia	captivity	being taken captive in war, imagery drawn from Psalm 68	”captivity,” “captives”	Christ’s triumphant “leading captivity captive” (4:8) — a victory image tied to his ascension.	जुजाव धर्जानाय (jujao dhorjanai, “being seized/captured in war”), descriptive. Risk: Low-Medium. Poetic/victory imagery; low direct doctrinal collision, though it anticipates the spiritual-victory themes of Ch.6.
ἀπόστολος / προφήτης	apostolos / prophētēs	apostle / prophet	see Romans baseline	”apostles,” “prophets”	[BASELINE REUSE] गोदान जायगारि / भाबिष्यत सोंग्रा.
εὐαγγελιστής	euangelistēs	evangelist	one who proclaims the gospel (εὐαγγέλιον) as a recognized church office	”evangelist”	One of the five ministry offices Christ gives the church for its equipping (4:11).	NEW TERM. मंगल खबर सोमोन्दो होगोरा (mangal khabor somondo hogora, “one who proclaims the good news”), built directly on the baseline’s gospel term मंगल खबर. Risk: Medium. Reinforces the baseline’s mission/evangelism vocabulary; native speaker review recommended for naturalness as an office-title.
ποιμήν	poimēn	shepherd, pastor	one who tends and leads a flock; a church leadership office	”pastor,” “shepherd”	The shepherding/pastoral office among the equipping gifts (4:11).	NEW TERM. मण्डलीनि अगुवा (mwndolini agua, “leader of the church/congregation”), built on the baseline church term मण्डली. Risk: Medium. Recommend native-speaker confirmation of whether a more specifically pastoral/shepherding term (rather than the generic “leader”) better captures the tending/caring nuance; avoid any term overlapping with the doudini’s or ओझा’s recognized ritual-specialist roles.
διδάσκαλος	didaskalos	teacher	one who instructs in doctrine	”teacher”	The teaching office among the equipping gifts (4:11).	NEW TERM. सिखा होगोरा (sikha hogora, “one who gives teaching/instruction”). Risk: Medium. Deliberately avoid गुरु (guru), the Sanskrit loan for “teacher,” because of its strong association with the spiritual-guru figure central to Brahma Dharma’s reform teaching structure and to broader Hindu religious instruction; सिखा होगोरा keeps the office descriptive and functional rather than invoking an existing religious-authority category.
καταρτισμός	katartismos	equipping, outfitting, preparation for service	bringing something to a state of full readiness/completeness	”equipping,” “for the work of ministry”	The purpose of the fivefold ministry gifts: to equip ALL the saints, not just the office-holders, for ministry (4:12).	तैयार खालामनाय (toiar khalamnai, “making ready/preparing,” Hindi/Urdu loan तैयार). Risk: Medium. Reinforces that ministry is the whole church’s task, distributed through equipping leadership, not the exclusive domain of a specialist religious class — an important corrective given the specialist ritual-role expectations (doudini, ओझा) present in traditional Bathou practice.
παλαιὸς ἄνθρωπος / καινὸς ἄνθρωπος (Eph 4:22-24)	palaios anthrōpos / kainos anthrōpos	old man/self / new man/self	the former, corrupted self versus the newly created self, in an INDIVIDUAL-ethical (not corporate) sense here	”old self,” “new self”	Individual believers are to put off the old self and put on the new self, created in God’s likeness (4:22-24) — this is the ethical/individual application paired with the corporate sense in 2:15.	बुरहा मानुष (burha manwsw, “old person”) / गोदान मानुष (godan manwsw, “new person” — reusing the Ch.2 corporate term). Risk: Critical. As flagged at 2:15, this individual-ethical sense must be distinguished contextually from the corporate “one new humanity” sense; a translator’s note specifying which sense is intended at each occurrence is required. Note also the deliberate avoidance of बर’ऐ/बुरहा as an honorific for deity (forbidden per baseline) — बुरहा here is used only in its plain, non-honorific sense of “old,” which is linguistically distinct usage and should be confirmed as unambiguous with native speakers.
ἀνανεόω (τῷ πνεύματι τοῦ νοός)	ananeoō (tō pneumati tou noos)	to be renewed (in the spirit of the mind)	ongoing renewal of one’s inner disposition/thinking	”renewed in the spirit of your minds”	The mental/dispositional renewal that undergirds putting on the new self (4:23) — closely related to, but distinct from, the baseline’s sanctification term.	बुद्धिनि आत्मा सोलायनाय (buddhini aatma solainai, “the mind’s spirit being changed/renewed”). Risk: Medium. Distinguish from Brahma Dharma’s own reform rhetoric of rational/ethical self-cultivation of the बुद्धि; this renewal is Spirit-worked, not self-achieved through disciplined effort alone.
λυπέω (τὸ Πνεῦμα τὸ Ἅγιον)	lypeō	to grieve, cause sorrow	to cause emotional pain/sorrow	”grieve [the Holy Spirit]“	A striking personal claim: the Holy Spirit can be GRIEVED by believers’ sin (4:30) — strong evidence of the Spirit’s full personhood.	पबित्र आत्थाखौ दुखु होनाय (pobitro aathakhw dukhu honai, “causing sorrow to the Holy Spirit”), built on the baseline पबित्र आत्था. Risk: High. Reinforces the baseline’s insistence that the Holy Spirit is personal, not an impersonal force or one spirit among the Bathou/Kherai spirit-world’s many deu — an impersonal spirit-force cannot be grieved; only a personal one can. This verse is a strong teaching opportunity for the Spirit’s personhood.

Chapter 5 — Light and Darkness, Being Filled with the Spirit, and the Marriage Mystery

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
εἰδωλολάτρης / -λατρία eidōlolatrēs / -latria idol-worshipper / idol-worship	devotion of ultimate worship/service to an image or, by extension, to anything other than God (Paul explicitly extends this to covetousness, 5:5) “idolater,” “idolatry”	Covetousness is named as a form of idolatry — misplaced ultimate devotion, not merely image-worship (5:5).	NEW TERM. मूर्ति पूजा गोरा (murti puja gora, Sanskrit/Hindi loan, “idol-worshipper”). Risk: CRITICAL. This is one of the most delicate terms in the entire Ephesians curriculum. Traditional Bathou worship is explicitly ANICONIC (centered on the sijou plant, not a carved image), so a literal “idol-worship” gloss risks either (a) inaccurately characterizing Bathou practice as image-worship it does not technically practice, or (b) being dismissed by Bathou-background hearers as simply not applicable to them, missing Paul’s own extension of the term to covetousness and misplaced devotion generally. Teaching must make clear that εἰδωλολατρία in this verse names ANY substitution of ultimate devotion/trust away from God — greed included — not merely the use of carved images, and must not be used to caricature traditional Bathou practice inaccurately. Mandatory human theologian review.
φῶς / σκότος phōs / skotos light / darkness	literal light/darkness; a major Pauline ethical-dualism metaphor for moral/spiritual states ”light,” “darkness”	Believers were formerly darkness, now are light in the Lord (5:8) — grounding the ethical instruction that follows.	फार (phar, native Bodo word for “light”) / आन्धार (andhar, Assamese loan, “darkness”). Risk: High. Per the Romans baseline’s existing caution on “glory” (avoid light-metaphors that could conflate with the doudini’s trance-radiance or other divine-radiance concepts), this ethical light/darkness dualism must be kept distinct both from महिमा (glory, God’s own self-existent majesty) and from any generic “enlightenment/awakening” rhetoric found in Brahma Dharma’s reform teaching.
καρπὸς τοῦ φωτός / πνεύματος karpos tou phōtos / pneumatos fruit of light / of the Spirit	the moral outcomes/produce of a life lived in the light or by the Spirit ”fruit of light,” “fruit of the Spirit”	The observable moral fruit produced by walking as children of light (5:9).	फार/आत्थानि सोर (phar/aathani sor, “fruit of light/the Spirit”), using सोर here in its “fruit/produce” sense (distinct from सोर = “anger” used in Ch.2 — flag this homonym risk for translators). Risk: Medium. Note the homonym collision between सोर (fruit) and सोर (anger/wrath, used at 2:3); recommend a disambiguating orthographic or contextual marker in translator materials.
πληρόω (ἐν πνεύματι) plēroō (en pneumati) to be filled (with/by the Spirit)	to be filled up, made full; here, the command to be continuously filled with the Holy Spirit (5:18), explicitly contrasted with being drunk with wine ”be filled with the Spirit”	A direct command for ongoing, Spirit-empowered living, explicitly contrasted with wine-drunkenness — the immediate context governs its meaning tightly.	NEW TERM — HIGHEST PRIORITY. पबित्र आत्थाजों भोरनाय (pobitro aathajwng bhornai, “being filled with the Holy Spirit”), built on पबित्र आत्था (baseline) + भोरनाय (fullness, new term from Ch.1). Risk: CRITICAL — likely the single most important new collision point in the entire Ephesians curriculum. The Kherai puja’s doudini becomes, in the community’s understanding, literally “filled” or entered/seized by Bathoubwrai or another deity during ritual trance — an ecstatic, temporary, specialist, oracular possession-state. Ephesians 5:18’s “filled with the Spirit” must be taught as categorically different: a continuous (present imperative, ongoing command), non-ecstatic, universally commanded (ALL believers, not a ritual specialist), morally transformative reality — evidenced by singing, thankfulness, and mutual submission (5:19-21), not by oracular trance utterance. This distinction requires the most explicit and careful teaching in the entire curriculum and should be flagged for mandatory theologian review at every occurrence, with a dedicated teaching note drafted separately from the general translation memory entry.
ὑποτάσσω hypotassō to submit, place in submission under	voluntary or ordered submission/subordination within a relationship of order ”submit,” “be subject to”	Governs the household-code section (5:21-24): mutual submission among believers generally (5:21), then wives to husbands specifically (5:22-24), paralleling Christ’s headship of the church.	NEW TERM. मानोन दिनाय (manwn dinai, “giving submission/obedience”), built on the मानोन root already used in the baseline’s obedience_of_faith term. Risk: High. Requires very careful teaching: 5:21 commands MUTUAL submission among ALL believers (“submitting to one another”) BEFORE the specific wife-to-husband instruction of 5:22 is introduced — the mutual-submission frame must not be lost or the passage will read as one-directional subjugation. Given contemporary sensitivity around gender roles and the relatively significant (though not equal) role Bodo women traditionally hold in household economic life, this passage requires native-speaker and theologian review together, with explicit attention to the Christ-centered basis of the instruction (as Christ loved the church, 5:25) rather than a culturally-imposed hierarchy standing on its own.
σωτήρ sōtēr savior	one who saves/rescues ”savior”	Christ as “savior of the body” (5:23), used here specifically within the headship analogy.	NEW TERM, built directly on baseline फोरायनाय (salvation): फोरायगिरि (phoraigiri, “one who delivers/rescues,” agent-noun form). Risk: High. Must retain full salvation-doctrine weight established in the Romans baseline (Critical tier); ensure this agent-noun form is not read as a lesser or merely honorific title.
μυστήριον τοῦτο μέγα mystērion touto mega this mystery/this is a great mystery	Paul’s own designation of the “one flesh” union of Genesis 2:24 (quoted in 5:31) as a profound type pointing to Christ and the church ”this mystery is profound,” “this is a great mystery”	Marriage itself is presented as a living picture (type) of Christ’s own union with the church (5:32) — a third, climactic use of μυστήριον in the letter.	Reuse ईश्वरनि रहस्य established in Ch.1/3, modified: बे गोबां रहस्य (be gwbang rahasyo, “this great mystery”). Risk: Critical. Must be taught as a profound typological connection (marriage POINTS TO Christ and the church), not confused with the Kherai puja’s doudini-disclosed “mysteries,” nor allowed to reduce marriage to merely a social contract without its Christ-typifying significance.
μία σάρξ mia sarx one flesh	the marital union of husband and wife, quoting Genesis 2:24 ”one flesh”	The creational marriage bond, here reused as Paul’s scriptural ground for the Christ-and-church typology.	मोनसे गुदि (monse gudi, “one flesh/body”), built on गुदि. Risk: Medium. Standard marriage-union vocabulary; note gudi’s shared use across multiple doctrinal contexts (incarnation, body of Christ, one flesh) requiring careful contextual disambiguation throughout the curriculum.

Chapter 6 — Household Codes, Spiritual Warfare, and the Armor of God

Terms	Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ὑπακούω / τιμάω hypakouō / timaō to obey / to honor	obedience (action) / honor (attitude and action), applied to children toward parents, citing the fifth commandment (6:1-3) “obey,” “honor”	Children’s obedience and honor toward parents, grounded explicitly in OT law (Exodus 20:12) and given a promise attached.	मानोन (manwn, reusing the established obedience root) / सम्मान होनाय (sam-man honai, “giving honor/respect,” Hindi/Assamese loan). Risk: Medium. Resonates naturally with strong existing Bodo family/elder-respect values; low collision risk, though should be taught as flowing from relationship “in the Lord” (6:1) rather than generic clan/elder deference alone.
δοῦλος / κύριος (κατὰ σάρκα) doulos / kyrios (kata sarka) slave, bondservant / master (according to the flesh)	the ancient institution of slavery/bonded service and its human masters — κύριος here in a MUNDANE sense (human master), sharply distinct from its Christological sense elsewhere in the letter ”slaves,” “bondservants” / “masters,” “earthly masters”	Ethical instruction for conduct within the existing social institution of slavery, framed by the reminder that master and slave alike answer to the same heavenly Master, “who shows no partiality” (6:9).	दास (das, Sanskrit loan, “servant/bondservant”) for δοῦλος; for κύριος in THIS mundane sense, do NOT use प्रभु — use मालिक (malik, Hindi/Assamese loan, “master/owner”). Risk: CRITICAL. This is a crucial and easily-missed translation trap: the baseline reserves प्रभु exclusively and absolutely for Christ’s unique divine Lordship. Ephesians 6:5-9 uses κύριος in an entirely different, mundane sense (a human slave-owner), and Paul HIMSELF marks this with the qualifier “according to the flesh” (κατὰ σάρκα, 6:5) precisely to prevent confusion with his own use of κύριος for Christ throughout the letter. The Bodo translation must use a clearly different, non-sacred term (मालिक) for the human master here, never प्रभु, to preserve the baseline’s Critical-tier reservation of प्रभु for Christ alone. Additionally, teaching should clarify that Ephesians addresses conduct WITHIN an existing social institution without endorsing slavery as such, and should not be read as commentary on any contemporary caste-based or bonded-labor social structures in the Assam region without careful, separate pastoral framing.
ὀφθαλμοδουλία / ἀνθρωπάρεσκος ophthalmodoulia / anthrōpareskos eye-service / people-pleasing	service performed only to be seen, for show / seeking to please people rather than acting from genuine conviction ”eye-service,” “people-pleasers”	Warns against merely external, performance-based obedience, insisting instead on sincere service “as to the Lord” (6:6-7).	गुदिनि सेवा गुबुन (surface/eye-only service, descriptive) / मानुषखौ गोमोसंनाय गोरा (people-pleaser, descriptive). Risk: Low-Medium. Standard ethical vocabulary reinforcing sincerity over external performance — a useful contrast point with ritual observance performed primarily “to be seen” by the community.
πανοπλία (τοῦ θεοῦ) panoplia (tou theou) full/whole armor (of God)	complete military equipment, head to foot ”whole armor of God,” “full armor”	The complete set of spiritual equipment God provides for standing firm against spiritual attack (6:11, 6:13).	NEW TERM. ईश्वरनि जुज सामग्री (Isornni juj samagri, “God’s war-equipment/armor,” सामग्री being an Assamese/Sanskrit loan for “equipment/materials”). Risk: High. Must be distinguished from any physical protective amulet, talisman, or charm used in folk Bathou practice for protection from misfortune or hostile spirits; this armor is entirely ethical/spiritual in composition (truth, righteousness, faith, salvation, the word of God, prayer) and is put on through active moral and devotional practice, not ritually acquired or worn as an object.
πάλη (πρὸς αἷμα καὶ σάρκα) palē (pros haima kai sarka) wrestling/struggle (against blood and flesh)	hand-to-hand combat imagery, here explicitly denied as the real nature of the conflict ”struggle,” “not against flesh and blood”	Paul explicitly states the real conflict is NOT against other human beings but against spiritual powers (6:12) — an important pastoral safeguard against treating other people (including adherents of other traditions) as “the enemy.”	जुज-जुजनाय (juj-jujnai, “struggle/wrestling,” descriptive). Risk: Medium. Important pastoral note: this verse should be used explicitly to teach that spiritual warfare language must never become a justification for hostility toward Bathou or Brahma Dharma neighbors as PERSONS — the conflict named here is spiritual, not interpersonal or inter-communal.
ἀρχαί, ἐξουσίαι, κοσμοκράτορες τοῦ σκότους τούτου, τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις archai, exousiai, kosmokratores tou skotous toutou, ta pneumatika tēs ponērias en tois epouraniois rulers, authorities, world-rulers of this darkness, spiritual [forces] of evil in the heavenly places	a fourfold, escalating description of a real, organized, personal, hostile spiritual hierarchy opposed to God and his people ”rulers,” “authorities,” “cosmic powers over this present darkness,” “spiritual forces of evil in the heavenly realms”	The full, explicit statement of the “principalities and powers” cosmology introduced at 2:2 — real, personal, hierarchically organized evil spiritual beings, located in the ἐπουράνιος realm, who are the true object of the church’s spiritual struggle.	NEW TERM CLUSTER — HIGHEST-PRIORITY COLLISION POINT. दुष्ट सासोन आरो अधिकार (dushto sason aro odhikar, “evil rulers and authorities”) / बे आन्धारनि जगतनि सासोनगिरि (be andharni jagatni sasongiri, “the world-rule of this darkness”) / सर्गआवनि दुष्ट आत्मिक सक्ति (sworgaoni dushto aatmik sakti, “the evil spiritual powers in the heavenly realm”). Risk: CRITICAL. This is the single most theologically consequential new term-cluster in the whole Ephesians curriculum for the Bodo context. Bathou cosmology recognizes a richly populated spirit-world (deu — nature spirits tied to the five elements ha/dwi/bar/or/okhrang, plus ancestral household spirits and the wider Kherai pantheon including Mainao) that practitioners generally regard as morally NEUTRAL-TO-BENEVOLENT cosmic forces to be honored and placated, not as “evil” in a moral sense opposed to a holy God. Ephesians 6:12 asserts something doctrinally distinct: a REAL, PERSONAL, MORALLY EVIL spiritual hierarchy in active opposition to God and his people. Teaching must neither (a) casually equate the Bathou deu-world wholesale with Paul’s “spiritual forces of evil” (which would misrepresent and needlessly antagonize the traditional cosmology without careful argument) nor (b) dismiss Paul’s cosmology as merely metaphorical or culturally-relative language with no counterpart in lived Bodo experience. This term-cluster requires MANDATORY, DEDICATED human theologian review, ideally with input from a Bodo-speaking theologian with firsthand familiarity with Bathou practice, before any Phase 2 translation of Ephesians 6:10-20 proceeds.
ἀνθίστημι / στῆναι anthistēmi / stēnai to resist / to stand firm	active resistance / standing one’s ground, not retreating ”resist,” “stand firm,” “withstand”	The repeated command (6:11, 6:13, 6:14) to actively stand one’s ground against the schemes of the devil, using the armor God provides.	बिथोन नांगोन (bithon nangon, “must resist/oppose”) / गथ्थो सोलेंगोन (gotho solengon, “must stand firm/steady”). Risk: Medium. Standard exhortation vocabulary; reinforce as an ACTIVE stance grounded in what Christ has already accomplished, not an anxious defensive posture.
μεθοδεία (τοῦ διαβόλου) methodeia (tou diabolou) scheme, crafty method	cunning strategy/trickery ”schemes,” “wiles,” “strategies”	The devil’s cunning, strategic opposition, requiring the full armor to withstand (6:11).	दुष्ट आत्मानि छल-बल (dushto aatmani sol-bol, “the evil spirit’s trickery/craft,” Assamese loan छल-बल). Risk: High. Reuses the baseline’s caution that Satan (see 2:2 note) is a real, personal, strategic adversary, distinct from the neutral Bathou/Kherai deu-world.
διάβολος diabolos slanderer, adversary	the proper title/name for Satan as accuser and adversary ”the devil”	The personal object of the believer’s spiritual resistance (6:11).	दुष्ट आत्मा (dushto aatma, “the evil spirit,” used here as a proper reference to Satan specifically, not a generic term). Risk: Critical. Must be taught, together with the 6:12 term cluster and the 2:2 ἄρχων term, as naming ONE SPECIFIC, PERSONAL, MALEVOLENT BEING — not a generic evil-spirit category interchangeable with any single deu of the Bathou pantheon.
ζώννυμι (τὴν ὀσφύν ἐν ἀληθείᾳ) / θώραξ (τῆς δικαιοσύνης) / ἑτοιμασία (τοῦ εὐαγγελίου τῆς εἰρήνης) / θυρεός (τῆς πίστεως) / περικεφαλαία (τοῦ σωτηρίου) / μάχαιρα (τοῦ Πνεύματος) (the six armor pieces, 6:14-17) belt of truth / breastplate of righteousness / readiness of the gospel of peace (as footwear) / shield of faith / helmet of salvation / sword of the Spirit	six specific pieces of Roman military equipment, each mapped allegorically onto a specific spiritual reality ”belt of truth,” “breastplate of righteousness,” “shoes… gospel of peace,” “shield of faith,” “helmet of salvation,” “sword of the Spirit”	Each piece corresponds to an existing baseline or core theological term, now applied within the armor metaphor: truth, righteousness (धार्मिकता), the gospel (मंगल खबर) of peace (सान्ति), faith (बिश्वास), salvation (फोरायनाय), the Spirit’s word.	Reuse baseline terms directly wherever they exist: सत्य (truth, new low-risk term) + बाथी (belt, descriptive) → सत्यनि बाथी; धार्मिकतानि थुरांगखी (breastplate of righteousness, धार्मिकता baseline + थुरांगखी descriptive “chest-guard”); मंगल खबर आरो सान्तिनि थाखाय तयार खोन्दो (readiness for the gospel of peace); बिश्वासनि खम (shield of faith, बिश्वास baseline + खम “shield”); फोरायनायनि टोपी (helmet of salvation, फोरायनाय baseline + टोपी “cap/helmet”); पबित्र आत्थानि हांथाय, ईश्वरनि राव (sword of the Spirit = the word of God, reusing राव as in the baseline’s justification term). Risk: High (as a set), because each individual piece draws directly on a Critical/High-tier baseline term (righteousness, gospel, peace, faith, salvation) now recontextualized within a martial metaphor; ensure the martial framing does not dilute or alter the doctrinal content already fixed for each underlying term in the Romans baseline. Recommend theologian review of the full armor passage as a single unit.
προσευχή / δέησις proseuchē / deēsis prayer / petition, supplication	general prayer / specific, urgent request ”prayer,” “supplication”	Constant prayer “in the Spirit” as the sustaining practice accompanying the armor (6:18).	[BASELINE-ADJACENT REUSE] बिनयनाय (as used in the baseline’s intercession term मोनसे नि थाखाय बिनयनाय). Risk: Medium. Reinforces the baseline’s existing caution distinguishing direct Spirit-enabled prayer from mediated petitions carried by a doudini or ओझा to the Bathou/Kherai pantheon.
πρεσβεύω presbeuō to be an ambassador, act as an envoy	to represent another party’s authority and message ”ambassador”	Paul describes himself as “an ambassador in chains” for the gospel (6:20) — a striking image of authorized representation continuing even under persecution.	दूत (doot, “envoy/messenger” — note the baseline REJECTS bare दूत as too weak a gloss for “apostle” specifically, but it remains an appropriate, non-conflicting term for the distinct “ambassador” image here). Risk: Low-Medium. Confirm with native speakers that using दूत here (a different term from गोदान जायगारि, reserved for “apostle”) does not create unwanted overlap; recommend a qualifying compound, राजनैतिक दूत or “authorized envoy,” for clarity if needed.

Summary: New Terms Flagged for Mandatory Theologian Review Before Phase 2

The following NEW (non-baseline) terms carry Critical risk and require dedicated human theologian review, ideally with a Bodo-speaking theologian familiar with contemporary Bathou and Brahma Dharma practice, before Phase 2 translation proceeds:

Predestination (προορίζω → आगोबानो थारायनाय) — Ch.1
Mystery (μυστήριον → ईश्वरनि रहस्य) — Ch.1, 3, 5
Redemption (ἀπολύτρωσις → दाम होनाय मुक्ति) — Ch.1 — resolve मुक्ति/मोक्ष collision risk
Body of Christ (σῶμα Χριστοῦ → मसीहनि गुदि) — Ch.1 (and throughout)
One New Humanity / New Self (καινὸς ἄνθρωπος → मोनसे गोदान मानुष / गोदान मानुष) — Ch.2, 4
Reconciliation (ἀποκαταλλάσσω → फिन गोसो जोंथानाय) — Ch.2
Temple/Dwelling Place of God (ναός → पबित्र मन्दिर) — Ch.2
Idolatry (εἰδωλολατρία → मूर्ति पूजा गोरा) — Ch.5
Filled with the Spirit (πληρόω ἐν πνεύματι → पबित्र आत्थाजों भोरनाय) — Ch.5 — highest single priority
Master (human, κατὰ σάρκα) (κύριος → मालिक, NOT प्रभु) — Ch.6
Principalities and Powers / Spiritual Forces of Evil (ἀρχαί, ἐξουσίαι, κοσμοκράτορες, τὰ πνευματικὰ τῆς πονηρίας → दुष्ट सासोन आरो अधिकार, etc.) — Ch.2 and Ch.6 — highest single priority alongside #9

All other new terms listed above (fullness, unity, armor pieces, ministry offices, household-code vocabulary, etc.) are High, Medium, or Low tier per the field notes above and should be routed for native speaker or automated review per the existing doctrine_risk_registry.json routing framework, extended in analysis/08_core_glossary.md.

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