Semantic Analysis — Hebrews (Full Book) | English → Bodo

Purpose and Method

This document analyzes the entire book of Hebrews in the original Koine Greek, chapter 1 through chapter 13, for the Bodo (Boro) destination-language translation package. It builds directly on the baseline Romans Language Package: every term already recorded in translation_memory.json is reused with its exact Bodo rendering (e.g., ईश्वर for God, प्रभु for Lord, जिसु for Jesus, मसीह for Messiah/Christ, बिश्वास for faith, गुनाह for sin, गोसाथारि for covenant, पबित्र for holy, पबित्र आत्था for Holy Spirit, फोरायनाय for salvation, जिउनाय सोलायनाय for resurrection, मानसि गुदि सोलायनाय for incarnation). No baseline rendering is altered here.

Hebrews introduces a substantial body of new theological vocabulary not present in Romans — priesthood, sacrifice, tabernacle typology, covenant-inauguration language, apostasy/warning vocabulary, and the Hebrews 11 “hall of faith” — all of which interact heavily with Bodo’s two live comparative-religion currents: Bathouism (aniconic nature-religion centered on Bathoubwrai and the sijou plant, expressed communally through Kherai puja and doudini trance-mediumship, and historically practicing sacrificial/ritual offerings) and Brahma Dharma (the 1912 Sanskritized reform movement built on Hindu monotheism, merit, and karma-based ethics). These collisions are flagged term-by-term below.

The core passage, Hebrews 9:11-28, receives full verse-by-verse treatment. Every other chapter of the book receives chapter-level treatment of its load-bearing theological terms, using the same seven fields: Original word, Transliteration, Literal meaning, Semantic range, English variants, Contextual theological meaning, and Destination-language rendering + risk.

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PART 1 — Core Passage Verse-by-Verse: Hebrews 9:11-28

Hebrews 9:11

“But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)…”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἀρχιερεύς	archiereus	”chief/first priest”	head of the priestly order; the one who alone enters the innermost sanctuary	”high priest,” “chief priest”	Christ is the singular, superior, once-and-for-all High Priest superseding the Levitical office	महापुरोहित (mohapurohit). Critical. Built on the existing Sanskrit/Assamese loan पुरोहित (priest), which carries strong Brahmanical ritual-specialist connotations, and which also risks being heard alongside indigenous ritual specialists (doudini, ojha, deuri) recognized in Bathou/Kherai practice. Must be taught explicitly as a unique, eternal office fulfilled once in Christ, not a caste function or a trance-mediated role.
σκηνή	skēnē	”tent”	portable sacred tent; by extension, the whole sanctuary system	”tent,” “tabernacle”	The heavenly, “more perfect” tabernacle contrasted with the earthly copy	पबित्र तंबू (pobitro tambu). Medium. पबित्र (baseline “holy”) + तंबू (common loan “tent”). Must be kept distinct from नमासोलि, the Bathou/Kherai shrine site already flagged as forbidden for “church” in the baseline; this is a historical OT type, not a functioning ritual site.
τέλειος	teleios	”complete, whole, mature”	perfection, completeness of purpose or function	”perfect,” “more perfect,” “complete”	The heavenly tabernacle’s superiority is one of completeness of access to God, not mere size or ornament	पूर्ण (purno). Medium. Must convey completeness of saving function, not ritual elaborateness.
χειροποίητος	cheiropoiētos	”made by hand”	human-made, artificial, as opposed to divinely made	”made with hands,” “man-made”	Denies that the heavenly sanctuary is a human construction	गथानि सोरजिआब (“made by human hands” — descriptive). Low-Medium. Straightforward negation; low ambiguity.
κτίσις	ktisis	”creation”	the created order, the cosmos as made	”creation,” “this world,” “this created order”	The heavenly tabernacle transcends the created order entirely	सृष्टि (srishti, common loan). Low.

Hebrews 9:12

“…he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing eternal redemption.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἅπαξ	hapax	”once,” “a single time”	singularity, non-repeatability	”once for all,” “once”	The theological linchpin of Hebrews’ atonement argument: Christ’s sacrifice is singular and unrepeatable	मोनसे बार (monse bar). Critical. Must be rendered consistently everywhere the once-for-all motif occurs (9:12, 9:26, 9:28, 10:10). Must be sharply distinguished from the repeated, cyclical offering-logic of Bathou/Kherai puja practice (annual and occasional sacrificial offerings to Bathoubwrai and the pantheon) and from any rebirth/reincarnation framing carried into Bodo religious discourse via Brahma Dharma.
ἅγια	hagia	”holy things/places”	the sanctuary’s inner precincts, especially the Most Holy Place	”the holy places,” “the sanctuary,” “the Most Holy Place”	The place of God’s manifest presence, now entered by Christ himself in the heavenly reality	पबित्र थान (pobitro than). Medium. Built on baseline पबित्र.
αἷμα	haima	”blood”	literal blood; by extension, sacrificial death and its atoning value	”blood”	Christ’s own blood, not an animal’s, is the atoning substance	रों (ron). High. Plain literal term, but doctrinal weight is high: “blood of Christ” must be taught as the price and means of atonement before a holy, personal God — not as ritually potent substance functioning the way blood is used in some indigenous purification/sprinkling rites, nor as karmic cleansing.
αἰώνιος	aiōnios	”eternal, age-long”	everlasting, without end; sometimes “of the age to come"	"eternal,” “everlasting”	The redemption secured is permanent and unrepeatable, unlike yearly Levitical atonement	अनन्त (anonto). Medium. Common Sanskrit-loan term for eternity; must be distinguished from any cyclical notion of endless repetition (contrast with मोनसे बार, above).
ἀπολύτρωσις	apolytrōsis	”redemption,” “ransoming away”	buying back/freeing by payment of a price	”redemption,” “ransom,” “deliverance”	Permanent deliverance secured at the cost of Christ’s own blood	दाम होनाय फोरायनाय (dam honai phoraynai, “deliverance obtained by paying a price”). Critical. New compound built on दाम (price/payment) + फोरायनाय (baseline salvation/deliverance term). Must not be allowed to drift toward मोक्ष-style liberation language (explicitly forbidden in the baseline for “salvation”); the ransom-price nuance (a price actually paid) must be retained, not flattened into generic freedom.

Hebrews 9:13

“For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh…”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ῥαντίζω	rhantizō	”to sprinkle”	ritual sprinkling of blood, water, or ashes for purification	”sprinkle”	The OT ritual pattern that typologically anticipates Christ’s blood	छिटाय होनाय (chitai honai, “to sprinkle”). Medium. Descriptive of the OT ritual; must not be presented as a currently valid or repeatable practice, and distinguished from any parallel sprinkling/purification gestures in Bathou or Kherai preparatory rites.
κοινός / κεκοινωμένος	koinos / kekoinōmenos	”common,” “defiled”	ritually unclean/common as opposed to set apart	”defiled,” “unclean,” “common”	Ritual defilement addressed by the old sacrificial system	साफ गैया (saph gwiya, “not clean” — built on the baseline’s साफ, reserved for ritual/physical cleanliness). Medium.
καθαρότης (τῆς σαρκός)	katharotēs (tēs sarkos)	“purity/purification (of the flesh)“	outward, bodily/ritual cleansing	”purification of the flesh,” “outward cleansing”	The OT system could only cleanse the body/ritual status, not the inner person	गुदिनि साफनाय (gudini saphnai, “purification of the body”). Medium. Deliberately built on साफनाय (the baseline’s reserved term for ritual/physical, as opposed to moral, cleanliness) — this verse itself makes the same distinction the baseline draws, which should be highlighted for translators as a natural point of alignment.
σάρξ	sarx	”flesh”	the physical body; sometimes sinful human nature	”flesh,” “body,” “physical nature”	Here: the outward, bodily dimension purification reaches, contrasted with the conscience in v.14	गुदि (gudi, “body/flesh” — same root used in baseline’s मानसि गुदि सोलायनाय, incarnation). Low-Medium.

Hebrews 9:14

“…how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
πνεῦμα αἰώνιον	pneuma aiōnion	”eternal Spirit”	the Holy Spirit, characterized here by eternity	”eternal Spirit,” “the eternal Spirit”	The Spirit’s role in empowering Christ’s self-offering	अनन्त पबित्र आत्था (anonto pobitro aatha). Critical. Must retain the full baseline पबित्र आत्था form; never abbreviate to bare आत्था/देउ.
ἄμωμος	amōmos	”without blemish, unblemished”	flawless, without moral or ritual defect	”unblemished,” “without spot,” “without fault”	Christ’s sinless self-offering, superior to a physically unblemished sacrificial animal	दोष एबा फैया (dosh aba phaiya, “without any fault”). Medium. दोष itself is too weak alone for “sin” (per baseline), but functions well here as a modifier describing flawlessness.
προσφέρω	prospherō	”to offer, bring near, present”	to present a sacrifice or gift formally	”offered,” “offered up,” “presented”	Christ’s voluntary self-offering, the central act of the passage	होगर होनाय (hogor honai, “to give as an offering”). High. Must be distinguished from repeated, need-driven offerings to Bathoubwrai/the Kherai pantheon; Christ offers himself once, willingly, to satisfy God’s own justice.
συνείδησις	syneidēsis	”conscience,” “moral self-awareness”	the inner faculty that judges one’s own thoughts/deeds as right or wrong	”conscience”	What Christ’s blood cleanses — the inner moral self, not merely ritual status	गुनथि मन (gunthi mon, “the discerning mind/heart”). High. New descriptive compound (गुनथि = discernment/thought; मन = mind/heart). Needs explicit teaching as an inner moral faculty before a holy God, not primarily social honor/shame (a strong live dynamic in Bodo communal life) nor ritual-impurity awareness.
νεκρὰ ἔργα	nekra erga	”dead works”	actions that produce no life, futile or condemned deeds	”dead works,” “works that lead to death”	Old, futile patterns of life from which believers are cleansed	मुइनाय गुथि (muinai guthi, “dead deeds”). Medium.
λατρεύω	latreuō	”to serve, render religious service”	cultic/religious service and worship	”serve,” “worship”	Serving God is the goal of the cleansed conscience	सेवा खालामनाय (sewa khalamnai). Medium. Must be distinguished from ritual service rendered to Bathoubwrai, the Kherai pantheon, or venerated ancestral spirits.
ζῶν θεός	zōn theos	”living God”	God characterized by active, self-existent life, as opposed to lifeless idols/images	”the living God”	Emphasizes God’s personal vitality and activity, in contrast to any impersonal ultimate reality	जिउ ईश्वर (jiu Isor). High. जिउ (“living,” same root as बाpline’s जिउनाय सोलायनाय) intensifies ईश्वर; useful precisely because Bathou worship is aniconic (the sijou plant, not an image) — this phrase must not be read as merely contrasting “living” with “image-based,” but as affirming God’s personal, active being against any impersonal nature-force or populated but impersonal spirit-world.

Hebrews 9:15

“Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the sins committed under the first covenant.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
μεσίτης	mesitēs	”one who stands in the middle,” “go-between”	a mediator between two parties, especially in covenant/legal contexts	”mediator,” “go-between”	Christ alone mediates the new covenant between God and his people	मध्यस्थ (modhyostho). High. Shares a root with the baseline’s मध्यस्थता (intercession). Must be sharply distinguished from human ritual specialists — the doudini or ओझा — who are understood to mediate between worshippers and Bathoubwrai/the Kherai pantheon, sometimes through trance possession. Christ’s mediation is a once-for-all, personal, historical act, not a repeatable ritual function.
διαθήκη καινή	diathēkē kainē	”new covenant”	the covenant inaugurated by Christ’s blood, replacing the Mosaic covenant	”new covenant,” “new testament”	The covenant Jeremiah 31 promised, now inaugurated by Christ	नतुन गोसाथारि (notun gwsathari). Critical. गोसाथारि is the baseline covenant term; नतुन (“new,” common Assamese/Hindi loan) marks the contrast. This compound is provisional pending confirmation by a Bodo-speaking theologian, per the baseline’s own caution about गोसाथारि’s limited attestation in existing literature.
κλῆσις / κεκλημένοι	klēsis / keklēmenoi	”called ones”	those summoned by God	”those who are called,” “the called”	Recipients of the inheritance promise, effectually called by God	फिनायाव (baseline). High. Reused exactly; must be distinguished from a doudini being ritually “called”/seized during Kherai trance, per baseline note.
κληρονομία	klēronomia	”inheritance”	property or right received by virtue of sonship/heirship	”inheritance,” “promised inheritance”	The eternal inheritance secured by the new covenant	अधिकार (odhikar, “right/inheritance”). High. New term; ties to baseline’s गोसोआव फैनाय (adoption) and its note that formal inheritance-by-adoption is not a settled category in Bodo clan (afad) kinship, where inheritance runs through birth lineage. Must be taught explicitly as a spiritual inheritance received through faith-adoption, not a legal-clan analogy assumed to transfer automatically.
ἀπολύτρωσις (of transgressions)	apolytrōsis	see 9:12	redemption specifically from sins under the first covenant	”redeems,” “redemption from sins”	Christ’s death retroactively redeems even sins committed under the old covenant	दाम होनाय फोरायनाय (reuse from 9:12). Critical.
παράβασις (implied: “sins committed”)	parabasis	”transgression,” “overstepping”	violation of a boundary or law	”transgressions,” “sins committed under the first covenant”	Sins specifically as violations of the Mosaic covenant’s stipulations	बिथान लांनाय (bithan langnai, “crossing/breaking the law” — बिथान is baseline “law”). Medium.

Hebrews 9:16-17

“For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death…”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
διαθήκη (legal sense)	diathēkē	”will, testament” (wordplay on the same word rendered “covenant” elsewhere)	last will and testament; disposition of property at death	”will,” “testament”	The author exploits the double sense of διαθήκη (covenant/will) to argue that Christ’s death, like a testator’s death, is what activates the covenant’s benefits	सामायथि (samaithi, “binding agreement/promise” — distinct from गोसाथारि to preserve the legal wordplay in translator notes only; the reader-facing text should still use गोसाथारि, with a translator’s note explaining the Greek wordplay cannot be reproduced in Bodo). Medium. Flag for human theologian review: the wordplay itself is untranslatable and must be explained in a footnote for teachers, not attempted in the Bodo text.
θάνατος	thanatos	”death”	the event or state of dying	”death”	The death that activates both a testament and — typologically — the new covenant	गुइनाय (guinai, “death”). Low.

Hebrews 9:18

“Therefore not even the first covenant was inaugurated without blood.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἐγκαινίζω	egkainizō	”to inaugurate, dedicate, make new”	formal ratification/dedication of a covenant or building	”inaugurated,” “ratified,” “established”	Even the Mosaic covenant required a blood-ratification, foreshadowing Christ’s	आरोंगोनाय (arwngonai, “to begin/establish formally”). Medium.
αἷμα (first covenant)	haima	see 9:12	—	“blood”	Blood-ratification runs through both covenants; typological continuity	रों (reuse). High.

Hebrews 9:19-20

“For when every commandment had been declared by Moses to all the people according to the law, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, ‘This is the blood of the covenant that God commanded for you.’”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἐντολή	entolē	”commandment”	a specific legal/moral command	”commandment,” “law,” “ordinance”	The specific stipulations of the Mosaic law, now ratified in blood	हुकुम (hukum, “command,” common loan) or बिथान (baseline “law,” used contextually). Medium.
νόμος	nomos	”law”	the Mosaic Law/Torah as a whole	”law,” “the Law”	The Mosaic covenant’s legal-ceremonial system	बिथान (baseline, exact reuse). Medium.
βιβλίον	biblion	”book, scroll”	a written document	”book,” “scroll”	The book of the covenant/law itself, sprinkled with blood alongside the people	किताब/पुस्तक (kitab/pustok). Low.
αἷμα τῆς διαθήκης	haima tēs diathēkēs	”blood of the covenant”	the specific ratifying blood of the Sinai covenant	”the blood of the covenant”	Direct antecedent to Christ’s words at the Last Supper and to the whole argument of Hebrews 9	गोसाथारिनि रों (gwsathari-ni ron, “the covenant’s blood”). Critical. Must be rendered identically wherever this exact phrase recurs (cf. Matthew 26:28 in the Gospels), since it is the technical hinge-phrase of the chapter’s argument.

Hebrews 9:21

“And in the same way he sprinkled with the blood both the tent and all the vessels used in worship.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
σκεῦος	skeuos	”vessel, implement”	ritual furniture/utensils used in the tabernacle service	”vessels,” “utensils”	The whole apparatus of worship required blood-consecration, foreshadowing the total sufficiency of Christ’s blood	सामान (saman, “articles/implements”). Low.
λειτουργία	leitourgia	”service, ministry”	formal, especially cultic, service	”ministry,” “worship service”	The priestly service performed in the tabernacle	सेवा (sewa, reuse). Medium.

Hebrews 9:22

“Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
καθαρίζω	katharizō	”to cleanse, purify”	ritual or moral cleansing	”purified,” “cleansed”	The general OT principle that blood is the means of purification	साफ खालामनाय (saph khalamnai). Medium. Reuses the ritual-cleanliness register (साफ) appropriately, since the passage is describing the ritual system.
αἱματεκχυσία	haimatekchysia	”shedding of blood,” “pouring out of blood”	the act of bloodshed, specifically in a sacrificial sense	”shedding of blood”	The necessity of a sacrificial death for atonement	रों बहनाय (ron bohnai, “the flowing/shedding of blood”). High.
ἄφεσις (ἁμαρτιῶν)	aphesis (hamartiōn)	“release, forgiveness (of sins)“	remission, cancellation of a debt or offense	”forgiveness,” “remission”	Forgiveness of sins requires a costly, blood-sealed basis	गुनाहनि माफ (gunahni maph). Medium. माफ was flagged in the baseline as too narrow a gloss for “justification” (धार्मिक होनाय राव) alone, but is the correct, sufficient term here for forgiveness itself, a real but distinct concept from the forensic declaration of righteousness.

Hebrews 9:23

“Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ὑπόδειγμα	hypodeigma	”example, copy, pattern”	a model or sketch pointing to a greater reality	”copy,” “pattern,” “model”	The earthly tabernacle is a preparatory copy of the heavenly reality	नमूना (namuna, “pattern/model”). Medium. Central to the book’s typological structure; must not be taught as implying the OT rituals were false or valueless, but as divinely designed anticipatory patterns.
ἐπουράνιος	epouranios	”heavenly”	belonging to or located in heaven	”heavenly,” “the heavenly things”	The true, ultimate spiritual reality that the earthly tabernacle merely pictured	स्वर्गीय (sworgiyo). Low-Medium.
θυσία	thysia	”sacrifice”	a formal offering, especially of an animal, presented to a deity	”sacrifice,” “offering”	The “better sacrifices” — ultimately Christ’s own — that purify the heavenly realities themselves	बलि (boli). Critical. बलि is the standard Assam-region term for sacrificial offering and is used for actual animal sacrifices within Bathou and Kherai puja practice (offerings to Bathoubwrai, Mainao, and the wider pantheon), understood within a reciprocal protection/prosperity logic. Every occurrence of “sacrifice” describing Christ’s death must carry explicit teaching distinguishing it from that reciprocal, repeatable ritual-offering framework: Christ’s sacrifice is a single, once-for-all, sin-atoning self-gift to a holy God, not a periodic transactional offering.
κρείττων	kreittōn	”better”	superior, more excellent	”better,” “superior”	A repeated comparative motif throughout Hebrews (better covenant, better sacrifices, better hope, better country, better resurrection)	गोबां गुबुन (“far superior,” descriptive; no single fixed Bodo term). Low. Literary-comparative motif rather than a technical doctrinal term; low translation risk, but should be rendered consistently to preserve the book’s rhetorical pattern.

Hebrews 9:24

“For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἀντίτυπος	antitypos	”copy, antitype,” “corresponding image”	something that corresponds to and represents a greater original	”copies,” “representations”	The earthly sanctuary corresponds to, but is not identical with, the heavenly reality	नमूना (reuse from 9:23). Medium.
ἀληθινός	alēthinos	”true, real, genuine”	ultimate reality as opposed to a mere shadow/copy	”true,” “real,” “the true things”	Heaven itself is the true sanctuary; earthly worship pointed toward it	रैखा/ठीक — I will use सोतो (soto, “true/real”). Low-Medium.
ἐμφανίζω	emphanizō	”to appear, manifest, present oneself”	to become visible/present before someone, especially in a legal or royal-audience sense	”to appear,” “to appear on our behalf”	Christ’s ongoing heavenly ministry of presenting himself before God for his people	साबाय होनाय (sabai honai, “to appear/present oneself”). High. Connects directly to Christ’s ongoing intercessory ministry (cf. 7:25, baseline’s मोनसे नि थाखाय बिनयनाय); must be taught as Christ’s continuing priestly presence before God, not a repeatable ritual appearance.

Hebrews 9:25

“Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
πολλάκις	pollakis	”often, many times”	repeated action	”repeatedly,” “many times,” “often”	Direct contrast with μοनसे बार (once for all) — the negative pole of the chapter’s central contrast	गोबां बार (gwbang bar, “many times”). High. Must be kept in sharp rhetorical contrast with मोनसे बार; translators should ensure the two phrases are visibly and audibly distinct in the Bodo text.
ἀλλότριος	allotrios	”belonging to another, foreign”	not one’s own; another’s property	”not his own,” “another’s”	The Levitical high priest offers another creature’s blood; Christ offers his own	गुबुननि (gubunni, “another’s”). Low.

Hebrews 9:26

“…for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
πάσχω	paschō	”to suffer”	to undergo pain, hardship, or death	”suffer,” “suffering”	Christ’s real, historical suffering, contrasted with an impossible repeated-suffering scenario	दुख सायनाय (dukh sainai, “to undergo suffering”). Medium. Must be taught as real, purposeful, salvific suffering — not karmically-earned suffering, a framing that could be imported from Brahma Dharma’s merit/karma ethic.
καταβολῆς κόσμου	katabolēs kosmou	”foundation of the world”	the creation of the cosmos; the beginning of history	”foundation of the world,” “since the world began”	Marks the hypothetical repeated-sacrifice scenario as absurd across all of history	दुनियानि आरोंगोनि (duniya-ni arwngoni, “the world’s beginning”). Low.
συντέλεια τῶν αἰώνων	synteleia tōn aiōnōn	”consummation/completion of the ages”	the climactic turning point of redemptive history	”end of the age,” “consummation of the ages”	Christ’s appearing marks the decisive, climactic moment of history — not a point in an endlessly repeating cycle	जुगनि जोबथा (jug-ni jwbtha, “the completion/end of the age”). High. Must be clearly taught as a linear, historical climax, distinguished from any cyclical-age framework echoing Brahma Dharma’s rebirth-influenced cosmology.
ἀθέτησις (ἁμαρτίας)	athetēsis (hamartias)	“putting away, annulment, setting aside (of sin)“	doing away with, nullifying	”to put away sin,” “to do away with sin,” “to abolish sin”	Christ’s sacrifice decisively deals with and cancels sin’s power/guilt, once for all	गुनाह मुगा खालामनाय (gunah muga khalamnai, “to do away with/nullify sin”). Critical. Distinct from, and stronger than, गुनाहनि माफ (forgiveness) — this describes sin’s decisive undoing at the sacrifice’s climax, not merely pardon of an individual offense.

Hebrews 9:27

“And just as it is appointed for man to die once, and after that comes judgment…”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἀπόκειμαι	apokeimai	”to be laid up, to be appointed/reserved”	fixed, destined, awaiting	”it is appointed,” “it is reserved,” “is destined”	The universal, fixed human destiny of death followed by judgment	थियारि दोंनाय (thiyari donnai, “it is fixed/appointed”). Medium.
κρίσις	krisis	”judgment, decision”	a legal verdict; final divine reckoning	”judgment,” “the judgment”	Final divine judgment following death — a single, linear human destiny	बिसार (bisar, “judgment,” a common Assamese/Bodo administrative-legal loan). High. Must be taught as final, moral, divine judgment before a personal God, not merely social/civic arbitration nor an impersonal karmic accounting of merit and demerit (a live risk given Brahma Dharma’s karma-based ethic).

Hebrews 9:28

“…so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bodo Rendering & Risk
ἅπαξ προσενεχθείς	hapax prosenechtheis	”having been offered once”	one-time, completed sacrificial offering	”having been offered once,” “offered once for all”	Sums up the chapter’s central once-for-all sacrifice motif	मोनसे बार होगर होनाय जायो (monse bar hogor honai jaiyo). Critical.
ἀναφέρειν ἁμαρτίας	anapherein hamartias	”to bear/carry up sins”	to take sin upon oneself and carry it away, echoing the OT scapegoat/sin-offering	”to bear the sins,” “to take away sins”	Christ’s substitutionary bearing of others’ sin, echoing Isaiah 53	गुनाह लाबोनाय (gunah labwnai, “to take on/bear sin”). Critical. Substitutionary bearing of guilt must be preserved; do not soften into “dealing with” sin in a merely administrative sense.
ἐκ δευτέρου	ek deuterou	”a second time”	a second, distinct future occurrence	”a second time,” “again”	Christ’s future, visible second coming, in contrast to his first, sin-bearing appearing	गुबुन बार (gubun bar, “a second time”). High. Must be clearly taught as Christ’s own singular, future, personal return — not confused with the cyclical rebirth/reincarnation framework the baseline flags for “resurrection,” since surface-level “coming again” language could otherwise drift toward that association.
σωτηρία	sōtēria	”salvation”	see baseline entry	”salvation,” “to save”	The purpose of Christ’s second appearing — not further atonement (already complete) but the consummation of salvation for believers	फोरायनाय (baseline, exact reuse). Critical.
ἀπεκδέχομαι	apekdechomai	”to wait eagerly, expectantly”	intense, hope-filled anticipation	”eagerly waiting,” “await eagerly”	The posture of hope-filled perseverance that closes the chapter’s argument	थांनानै रायज्लायनाय (thannanai raijlainai, “to wait eagerly/expectantly”). Medium. Connects directly to the doctrine of hope and perseverance developed further in chapters 6, 10, and 11.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — The Son Superior to the Angels

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
υἱός (τοῦ θεοῦ) huios (theou) “Son (of God)”	— “Son,” “his Son”	Christ’s eternal, unique divine Sonship, introduced as the book’s opening Christological claim	ईश्वरनि गोरा (baseline, exact reuse). Critical.
ἄγγελος angelos ”messenger”	a spirit-being sent by God to deliver messages or serve his purposes ”angel,” “angels,” “messenger”	Angels are Christ’s created servants, categorically inferior to the Son	स्वर्गदूत (sworgwdut, “heavenly messenger” — स्वर्ग “heaven” + दूत “messenger”). High. New coinage. Must be clearly distinguished from देउ, the generic term for a nature-spirit or ancestral spirit in Bathou/Kherai belief, and from the populated, ritually-engaged spirit-world addressed through Kherai puja. Angels in Hebrews are created, subordinate, worshipful servants of the one God, not independent spirit-beings to be venerated, appeased, or consulted.
δόξα doxa ”glory”	— “glory,” “radiance”	The Son as “the radiance of the glory of God”	महिमा (baseline, exact reuse). High.
χαρακτήρ charaktēr ”exact imprint, precise representation”	a stamped image reproducing an original exactly ”exact imprint,” “exact representation,” “stamp”	Christ bears God’s very nature exactly, not a partial or derivative likeness	ठीक साद (thik sad, “exact likeness/image”). High. New descriptive term; must be taught as expressing full, co-equal deity — not an avatar-like temporary manifestation or a lesser emanation of the divine, a risk given the populated hierarchy of divine and semi-divine figures recognized in the Bathou pantheon.
θρόνος thronos ”throne”	seat of royal authority ”throne”	Christ’s eternal, universal royal authority (quoting Psalm 45)	सिंहासन (sinhason, common Sanskrit loan). Medium. Must be distinguished from any territorial/political throne, echoing the baseline’s caution about ईश्वरनि राज्य (kingdom of God) needing separation from Bodoland’s contemporary territorial-political associations.
κληρονόμος klēronomos ”heir”	one who inherits ”heir,” “appointed heir”	Christ appointed heir of all things	अधिकारी (odhikari, “one with rights/heir”). High. See fuller treatment under 9:15 and chapter 12 below; ties to the book-wide inheritance motif.

Chapter 2 — Warning Against Neglect; Christ’s Humanity and Suffering

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
ἀμελέω / παραρρέω (implied “drift away”) ameleō ”to neglect, drift”	careless disregard, passive drifting rather than active rebellion ”neglect,” “drift away”	The first of the book’s warning passages: passive neglect of the gospel is as dangerous as active rejection	धुरै लांनाय (dhurai langnai, “to drift/slip away”). High. Introduces the book’s warning-passage vocabulary, expanded in chs. 3, 6, 10, 12.
ἀρχηγός (τῆς σωτηρίας) archēgos (tēs sōtērias) “founder, leader, pioneer”	one who originates and leads the way for others ”founder of salvation,” “pioneer,” “captain of salvation”	Christ as the one who blazes the trail of salvation by his own suffering	फोरायनायनि आग जायगारि (phoraynaini ag jaigari, “the leading/foremost one of salvation”). High. New coinage, built on फोरायनाय (baseline salvation). Distinct in nuance from गोदान जायगारि (baseline “apostle,” one sent with a commission) — ἀρχηγός emphasizes leading the way through suffering, not being sent with delegated authority.
ἱλάσκομαι (ἱλάσκεσθαι τὰς ἁμαρτίας) hilaskomai ”to propitiate, make atonement”	to turn away wrath / to make a satisfying atonement ”to make propitiation,” “to atone for”	Christ, as merciful and faithful high priest, makes atonement for the sins of the people	गुनाहनि मापनाय (gunahni mapnai, “atoning-covering for sin”). Critical. New compound. Propitiation must be taught carefully: God himself provides the atoning sacrifice that satisfies his own justice — this is not the reciprocal appeasement-of-an-angry-deity logic embedded in traditional Bathou/Kherai sacrificial offering, where offerings are given to secure a deity’s favor or avert its displeasure.
πάσχω / πάθημα paschō / pathēma ”to suffer / suffering”	— “suffered,” “suffering”	Christ’s suffering qualifies him to help those who suffer	दुख सायनाय (reuse from 9:26). Medium.

Chapter 3 — Christ Superior to Moses; Warning Against Unbelief

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
ἀπόστολος apostolos ”one sent”	— “apostle”	Jesus himself is named “the apostle and high priest of our confession” (3:1)	गोदान जायगारि (baseline, exact reuse). Medium. Note: uniquely in Hebrews this title is applied to Christ himself, not merely to human apostles — flag for teaching emphasis.
ὁμολογία homologia ”confession, acknowledgment”	a formal, public statement of belief ”confession"	"Our confession” — the church’s shared, public acknowledgment of Christ	स्वीकारनाय (swikarnai, “confessing/acknowledging”). High. New term; tied to the Lordship-confession doctrine already Critical in the Romans baseline (Romans 10:9-10, “Jesus is Lord”). Must remain consistent with however that confession is rendered, per the baseline’s cross-document consistency rule.
ἀπιστία apistia ”unbelief, faithlessness”	absence of trust; refusal to believe ”unbelief,” “unbelieving heart”	The specific sin that barred the wilderness generation from God’s rest	बिश्वास गैयानाय (biswas gwiyanai, “lack of faith” — built on baseline बिश्वास). High.
σκληρύνω (τὴν καρδίαν) sklērynō ”to harden (the heart)“	to become unresponsive, resistant ”harden your hearts”	The warning against a hardened, unbelieving heart, quoting Psalm 95	मनथि गोठार खालामनाय (monthi gwthar khalamnai, “to harden the heart”). Medium.
οἶκος (θεοῦ) oikos (theou) “house (of God)“	household, family, community ”house,” “God’s house”	The church as God’s household, of which Moses was a servant but Christ is the Son and builder	नोगोर (nogor, “house/household,” metaphorical). Medium.

Chapter 4 — God’s Rest; the Living Word

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
κατάπαυσις katapausis ”rest, resting place”	cessation from labor; by extension, God’s own eschatological rest ”rest,” “God’s rest”	The promised rest of God, still open to be entered by faith, of which the Sabbath and the land of Canaan were types	ईश्वरनि आराम (Isornni aram, “God’s rest”). Medium. Must be distinguished from ordinary worldly rest/leisure and taught as an eschatological, faith-entered rest in God himself, not a ritual Sabbath-day observance.
λόγος (τοῦ θεοῦ) logos (tou theou) “word (of God)“	God’s spoken/written communication; here personified as living and discerning ”word of God"	"The word of God is living and active” — Scripture’s penetrating, discerning power	ईश्वरनि राव (Isornni rao, reusing राव, “word/speech,” from the baseline’s धार्मिक होनाय राव compound). Medium.
θρόνος τῆς χάριτος thronos tēs charitos ”throne of grace”	God’s sovereign seat, characterized by grace rather than only judgment ”throne of grace”	Believers may approach God’s throne boldly because it is a throne of grace	मोफादांनायनि सिंहासन (mwphwdangnaini sinhason). High. Combines baseline मोफादांनाय दान (grace) with सिंहासन (throne); must convey confident, welcomed access to a gracious sovereign — not fearful appeasement of a deity that must be ritually placated.
παρρησία parrēsia ”boldness, confidence, freedom of speech”	openness, confident access ”boldness,” “confidence”	Confident approach to God’s throne through Christ	हिम्मत (himmot, “boldness/courage”). High. New term, distinct from निश्चय (assurance, below); this is boldness of access, directly relevant to the curriculum’s named doctrine “Access to God through Christ’s Blood” (cf. 10:19).

Chapter 5 — Christ’s Qualification as High Priest; Spiritual Immaturity

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
τάξις (Μελχισέδεκ) taxis (Melchisedek) “order, rank”	a category or succession, distinct from the Levitical line ”order of Melchizedek”	Christ’s priesthood belongs to a different, superior order, foreshadowed by Melchizedek	खान्थि (khanthi, “order/class” — reusing the root sense from baseline’s गोदान जायगारि खान्थि, “apostleship [order]”). Medium. Full treatment under Melchizedek in ch. 7.
γάλα / βρῶμα (στερεά τροφή) gala / brōma (sterea trophē) “milk / solid food”	pedagogical metaphor for elementary vs. mature teaching ”milk,” “solid food”	A rebuke for spiritual immaturity, calling readers toward doctrinal maturity	गाई थुन / गोठां जाब्गोन (gai thun / gwthang jabgwn, “milk / solid food”). Low. Purely illustrative metaphor; low doctrinal risk.
ὑπακοή (ἔμαθεν ἀφ’ ὧν ἔπαθεν) hypakoē ”obedience”	learned, willing submission ”obedience”	Christ himself “learned obedience through what he suffered” — his human, tested obedience qualifies him as high priest	मानोन (manwn, reusing the root from baseline’s बिश्वासनि मानोन, “obedience of faith”). High.

Chapter 6 — Warning Against Falling Away; the Anchor of Hope

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
παραπίπτω parapiptō ”to fall away, fall beside”	decisive, willful defection from a professed faith ”fall away,” “commit apostasy”	The sober warning that those who fall away after full enlightenment cannot be renewed to repentance in the way described — the book’s most severe warning passage	बिश्वासजों आतर होनाय (biswasjw ator honai, “turning away from faith” — built on baseline बिश्वास). Critical. Must be taught as willful, decisive defection from a professed relationship with the living God, distinct from ordinary doubt or struggle, and pastorally distinguished from — though sensitively aware of — the lived reality of Bodo Christians whose families may return to Bathouist or Brahma Dharma practice.
ἐλπίς elpis ”hope”	confident future expectation grounded in a reliable promise ”hope”	Hope as the anchor of the soul, grounded in God’s unchangeable oath and promise	आशा (asha). High. New term (not in the Romans baseline). Must be distinguished from generic wishful optimism or a fate-oriented “hoping for the best”; biblical hope is a confident, promise-grounded expectation, closely tied to निश्चय (assurance) and गोमानाय (perseverance) below.
ἄγκυρα ankyra ”anchor”	a device securing a ship against drifting ”anchor”	Hope described as “an anchor of the soul, sure and steadfast”	गुदुइनि लंगर (gudui-ni longor, “anchor of the soul”). Medium. Vivid metaphor; moderate risk only in ensuring the maritime image is culturally intelligible (Bodo areas are largely inland, though the Brahmaputra basin makes river/boat imagery generally familiar).
ὅρκος horkos ”oath”	a solemn, binding sworn statement ”oath”	God’s oath guaranteeing his promise, giving believers unshakeable assurance	सामायथि (samaithi, “solemn promise/oath”). Medium.
ἀμετάθετος ametathetos ”unchangeable, immutable”	fixed, incapable of being altered ”unchangeable,” “unchanging”	The unchangeable character of God’s purpose and promise	सोलायख्रि गैया (solaikhri gwiya, “not able to be changed”). Medium-High. Must be taught as relational faithfulness, not impersonal fixed fate (भागी) — echoing the baseline’s caution about providence.

Chapter 7 — Melchizedek and the Superior Priesthood of Christ

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
Μελχισέδεκ Melchisedek ”king of righteousness” (Hebrew etymology given in-text)	proper name; a priest-king of Genesis 14, type of Christ ”Melchizedek”	A mysterious OT figure whose priesthood, unconnected to Levi, typologically prefigures Christ’s own superior, permanent priesthood	मलिकिसेदेक (Molikisedek). Medium. Proper-name transliteration; theologically significant despite being a proper noun, since the whole chapter’s argument depends on this figure’s typological role. Confirm spelling against the current printed Bodo Bible Genesis 14 text.
ἀγενεαλόγητος agenealogētos ”without genealogy, without recorded ancestry”	lacking a recorded family lineage ”without genealogy,” “without recorded ancestry”	Melchizedek’s priesthood is not based on ancestral succession, unlike the Levitical line	बेंसे गैया (bense gwiya, “without lineage” — बेंसे is the same root used in baseline’s दाऊदनि बेंसे, “seed of David”). High. Strikingly counter-cultural for a Bodo audience: Bodo clan (afad) identity, inheritance, and status run strongly through lineage. This term should be flagged for careful teaching, showing that Christ’s priestly authority rests on God’s own oath and Christ’s own indestructible life, not ancestral qualification — a genuinely different basis of legitimacy than the afad system assumes.
ἱερωσύνη hierōsynē ”priesthood”	the office and function of a priest, or the whole priestly system ”priesthood”	The Levitical priesthood’s inherent weakness and the necessity of its replacement by a better priesthood	पुरोहित पद (purohit pod, “priestly office”). High.
ἀκατάλυτος (ζωή) akatalytos (zōē) “indestructible (life)“	incapable of being dissolved or destroyed ”indestructible life,” “an unending life”	The basis of Christ’s permanent priesthood — not ancestry but resurrection life that cannot be undone	गाहाय गैया जिउ (gahai gwiya jiu, “life that cannot be destroyed”). High. Ties directly to the baseline’s जिउनाय सोलायनाय (resurrection); must be kept distinct from cyclical-rebirth ideas — this is unending, singular life, not a repeating life-cycle.
ἔγγυος engyos ”guarantee, surety”	one who personally guarantees a pledge or debt ”guarantor,” “surety”	Christ personally guarantees the better covenant	जामिन (jamin, “guarantor/surety,” common loan). Medium.
ἐντυγχάνω (πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν) entynchanō ”to intercede, plead on behalf of”	ongoing intercessory advocacy ”to make intercession,” “always lives to intercede”	Christ’s permanent, ongoing intercession for believers before God	मोनसे नि थाखाय बिनयनाय (baseline “intercession,” exact reuse). Medium.

Chapter 8 — The New Covenant Superior to the Old

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
διαθήκη (παλαιά / πρώτη) diathēkē (palaia/prōtē) “covenant (old/first)“	the Mosaic/Sinai covenant ”old covenant,” “first covenant”	The covenant now declared obsolete by the establishment of the new	आदिनि गोसाथारि (adini gwsathari, “the covenant of the former time”). High. Provisional compound; flag for confirmation with a Bodo-speaking theologian, per the baseline’s caution about गोसाथारि’s limited attestation.
καινή (διαθήκη) kainē (diathēkē) “new (covenant)“	the covenant instituted through Christ, promised in Jeremiah 31 ”new covenant”	The superior covenant fulfilling Jeremiah’s prophecy, written on hearts rather than tablets	नतुन गोसाथारि (reuse from 9:15). Critical.
παλαιούμενον (implied “becoming obsolete”) palaioumenon ”becoming old, growing obsolete”	aging toward disuse and disappearance ”becoming obsolete,” “growing old,” “ready to vanish”	The old covenant’s fulfillment and supersession, not its worthlessness	बांद्राय जानाय (bandrai janai, “becoming worn out/old”). Medium. Must not be taught as devaluing the Old Testament as a whole, only as describing the Mosaic covenant’s provisional, fulfilled-in-Christ role.
ἀδικία (μνησθῶ) mnēsthō… adikias ”I will remember (their iniquity) no more”	God’s covenant promise of decisive forgetting/non-remembrance of sin ”I will remember their sins no more”	The heart of the Jeremiah 31 new-covenant promise, quoted at length	गुनाह सोलायनाय गैया (“will not recall/remember the sin,” descriptive). High. Central to assurance doctrine; must convey a decisive divine act, not mere temporary overlooking.

Chapter 9, verses 1-10 — The Earthly Sanctuary and Its Limits (outside the core passage, completing chapter coverage)

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
σκηνή (κοσμικόν) skēnē (kosmikon) “worldly tent/sanctuary”	the earthly, physical tabernacle structure ”earthly sanctuary,” “worldly tent”	The physical, this-worldly tabernacle, contrasted with the heavenly reality entered in 9:11-28	पबित्र तंबू (reuse). Medium.
Ἅγια Ἁγίων Hagia Hagiōn ”Holy of Holies”	the innermost, most sacred chamber of the tabernacle ”Most Holy Place,” “Holy of Holies”	The chamber entered by the high priest alone, once a year, on the Day of Atonement — the type Christ’s entrance into heaven itself fulfills	अति पबित्र थान (oti pobitro than, “the most holy place”). Medium.
καταπέτασμα katapetasma ”curtain, veil”	the dividing curtain separating the Holy Place from the Holy of Holies ”veil,” “curtain”	The barrier symbolizing restricted access to God’s presence, later torn at Christ’s death (cf. Matthew 27:51)	पर्दा (parda, common loan). Low-Medium.
δικαιώματα σαρκός dikaiōmata sarkos ”regulations of the flesh”	outward ceremonial/ritual regulations (food, drink, washings) “regulations of the body,” “external regulations”	The limited, merely external character of the old sanctuary’s regulations, unable to perfect the conscience	गुदिनि नियम (gudini niyom, “regulations of the body”). Medium.

Chapter 10 — The Full and Final Sacrifice; Exhortation to Persevere

(Reuses core-passage vocabulary heavily: θυσία/बलि, αἷμα/रों, ἅπαξ/मोनसे बार, συνείδησις/गुनथि मन, ἐπαγγελία-covenant terms. New load-bearing terms below.)

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
παρρησία (εἴσοδος) parrēsia (eisodos) “boldness (of entry/access)“	confident right of entry ”confidence to enter,” “boldness to draw near”	Direct, confident access into God’s presence “by the blood of Jesus” — the curriculum’s named doctrine of access	हिम्मत (reuse from ch. 4). High. Central doctrinal term for “Access to God through Christ’s Blood.”
ἁμαρτάνω ἑκουσίως hamartanō hekousiōs ”to sin willfully/deliberately”	premeditated, knowing, deliberate sin, as opposed to sin from weakness ”sinning deliberately,” “willful sin”	The severe warning against deliberate apostasy after receiving knowledge of the truth	गुजोंनाय गुनाह (gujwnnai gunah, “deliberate/intentional sin” — built on baseline गुनाह). High. Distinguishes willful apostasy from ordinary sin and struggle; a key warning-passage term.
ἐνυβρίζω (τὸ πνεῦμα τῆς χάριτος) enybrizō (to pneuma tēs charitos) “to insult, outrage (the Spirit of grace)“	to treat with contemptuous disrespect ”outraging the Spirit of grace,” “insulting the Spirit of grace”	One of the most severe warnings in the book — deliberate apostasy is an insult to the Holy Spirit himself	मोफादांनाय दाननि पबित्र आत्थाखौ गालि होनाय (mwphwdangnai daan-ni pobitro aathakhw gali honai, “insulting the Holy Spirit of grace”). Critical. Combines two baseline Critical terms (मोफादांनाय दान, पबित्र आत्था); flag every occurrence for human theologian review per the escalation rules already established for grace and for the Holy Spirit.
πληροφορία (πίστεως) plērophoria (pisteōs) “full assurance (of faith)“	complete confidence, without doubt ”full assurance of faith”	Confident, wholehearted approach to God, grounded in Christ’s finished work	बिश्वासनि पूर्ण निश्चय (biswasni purno nishoy — बिश्वास + निश्चय, both reused). High.
ὑπομονή hypomonē ”endurance, perseverance”	steadfast persistence under trial ”endurance,” “perseverance,” “patience”	The quality believers need to receive the promise, closing the chapter’s argument and opening ch. 11’s faith discourse	गोमानाय (gwmanai, “patient endurance”). High. New term; must convey active, faith-filled persistence, not passive fatalistic endurance (a risk paralleling the baseline’s caution about भागी/fate-framing under providence).

Chapter 11 — The Faith of the Old Testament Saints

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
πίστις (ἔστιν… ὑπόστασις) pistis (11:1) “faith (is the substance/assurance of)“	the chapter’s programmatic definition of faith ”faith,” “assurance,” “substance”	The book’s formal definition of faith: confident reality of things hoped for, conviction of things unseen	बिश्वास (baseline, exact reuse), combined descriptively for v.1 as आशा खालामनाय जिनिसनि निश्चय, नुनांनाय जिनिसनि गोहोम बिश्वास (“the assurance of things hoped for, the confident faith in things unseen”). Critical. This is the book’s single most quoted definitional verse; the Bodo rendering must be fixed, consistent across all curriculum documents, and reviewed by a human theologian, combining बिश्वास, आशा, and निश्चय precisely.
ὑπόστασις hypostasis ”substance, reality, underlying assurance”	the concrete ground/guarantee of a hoped-for reality ”assurance,” “substance,” “reality,” “confidence”	Faith gives hoped-for things a present reality/certainty	गोहोम निश्चय (gwhom nishoy, “solid/firm assurance”). High.
ἔλεγχος elenchos ”proof, conviction, evidence”	inward certainty/conviction regarding what cannot be seen ”conviction,” “evidence,” “certainty”	Faith as conviction regarding unseen realities	नुनांनाय गैयानि गोहोम बिश्वास (“firm belief in what is not seen,” descriptive). High.
μαρτυρέω / μάρτυς martyreō / martys ”to testify / witness”	one who gives testimony; here, Scripture’s testimony to the OT saints’ faith ”commended,” “gained approval,” “witness,” “cloud of witnesses”	The OT saints are commended by God’s own testimony because of their faith; ch. 12 later calls them a “cloud of witnesses”	साक्षी (sakshi, “witness,” common loan); “witnessed/commended” = साक्षी होनाय (sakshi honai). Medium.
Proper names (Ἄβελ, Ἐνώχ, Νῶε, Ἀβραάμ, Σάρρα, Ἰσαάκ, Ἰακώβ, Ἰωσήφ, Μωϋσῆς, Ῥαάβ, Γεδεών, Βαράκ, Σαμψών, Ἰεφθάε, Δαυίδ, Σαμουήλ) Habel, Henōch, Nōe, Abraam, Sarra, Isaak, Iakōb, Iōsēph, Mōusēs, Rhaab, Gedeōn, Barak, Sampsōn, Iephthae, Dauid, Samouēl proper names of OT figures	— “Abel,” “Enoch,” “Noah,” “Abraham,” “Sarah,” “Isaac,” “Jacob,” “Joseph,” “Moses,” “Rahab,” “Gideon,” “Barak,” “Samson,” “Jephthah,” “David,” “Samuel”	The historical roll-call of faith exemplars, anchoring the chapter’s argument in real, named biblical history	हाबिल, हनोक, नुह, अब्राहाम, साराह, इसहाक, याकूब, यूसुफ, मुसा, राहाब, गिदोन, बारक, समसोन, यिप्ता, दाऊद (baseline, exact reuse), समुएल. Low (proper-name transliteration) but flag for a Bodo-speaking theologian to verify every form against the current printed Bodo Bible’s Old Testament, since the Romans baseline did not previously need to establish most of these names.

Chapter 12 — Discipline, Perseverance, and the Heavenly Zion

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
νέφος μαρτύρων nephos martyrōn ”cloud of witnesses”	a great surrounding host testifying/watching ”cloud of witnesses,” “great crowd of witnesses”	The OT saints of ch. 11, now pictured as a great encouraging host surrounding the runner of faith	साक्षीनि बादला (sakshini badla, “cloud of witnesses” — साक्षी reused from ch. 11). Medium.
ἀρχηγὸς καὶ τελειωτής (τῆς πίστεως) archēgos kai teleiōtēs ”founder and perfecter (of faith)“	the one who originates and completes/perfects faith ”founder and perfecter of faith,” “author and finisher of faith”	Jesus as both the source and the completion of the life of faith, the goal toward which the “race” is run	बिश्वासनि आग जायगारि आरो पूर्ण खालामग्रा (biswasni ag jaigari aro purno khalamgra — reusing आग जायगारि from ch.2 and पूर्ण from the core passage). High.
παιδεία paideia ”training, discipline, upbringing”	fatherly correction and formation, not punitive punishment alone ”discipline,” “chastening,” “training”	God’s fatherly discipline of his children, proof of genuine sonship, not rejection	आफानि सिखानाय (afa-ni sikhanai, “the Father’s training” — आफा reused from the baseline). Medium. Must be taught as loving, formative correction from a Father (baseline आफा), not as karma-driven consequence or arbitrary ritual punishment.
Σιὼν / Ἱερουσαλὴμ ἐπουρανίῳ Siōn / Hierousalēm epouraniō ”Zion / heavenly Jerusalem”	proper names; the ultimate, heavenly gathering-place of God’s people ”Mount Zion,” “the heavenly Jerusalem”	The believer’s true destination and present spiritual citizenship, contrasted with earthly Sinai	सियोन / स्वर्गीय यरूशलेम (Siyon / sworgiyo Jerusalem). Medium. Proper names; verify transliteration against the current printed Bodo Bible.
βασιλεία ἀσάλευτος basileia asaleutos ”unshakeable kingdom”	a kingdom that cannot be overthrown or destabilized ”unshakeable kingdom,” “kingdom that cannot be shaken”	The permanence of the kingdom believers are receiving, in contrast to all earthly, shakeable kingdoms	ईश्वरनि राज्य (baseline, reuse) + गोदावनाय गैया (“unshakeable,” modifier). Medium. Distinguish clearly from territorial-political kingdom framing, per the baseline’s caution regarding Bodoland’s contemporary territorial politics.
πῦρ καταναλίσκον pyr katanaliskon ”consuming fire”	fire that utterly consumes; a description of God’s holy, judging presence (quoting Deuteronomy 4:24) “consuming fire,” “our God is a consuming fire”	God’s holiness expressed as a fire that judges and purifies, closing the chapter’s warning	सोदोब जुइ (sodob jui, “consuming/burning fire”). High. Requires careful handling: fire (or) is one of the five sacred elements represented by the sijou plant’s branches in Bathou belief (ha/earth, dwi/water, bar/air, or/fire, okhrang/sky). “God is a consuming fire” must be explicitly taught as describing God’s holy, judging, purifying nature and presence — not as an endorsement of elemental fire-veneration or any identification of God with the natural element of fire itself.

Chapter 13 — Closing Exhortations: Love, Holiness, the Altar Outside the Camp

Terms	Variants	Theological Meaning	Bodo Rendering & Risk
φιλοξενία philoxenia ”love of strangers, hospitality”	welcoming and caring for guests/strangers ”hospitality,” “showing hospitality to strangers”	Practical outworking of Christian love within the community	अगरनांगोरनि थाखाय गादेरनाय (agornangorni thakhai gadernai, “welcoming/caring for strangers”). Low.
ἡγούμενοι hēgoumenoi ”those who lead, leaders”	recognized leaders/overseers of a congregation ”leaders,” “those who have the rule over you”	Instruction to respect and submit to recognized church leadership	मुख्य मानुष (mukhyo manwsw, “chief/leading persons”). Medium. Church-leadership term; distinguish from clan/village headman authority structures.
θυσιαστήριον thysiastērion ”altar”	a place where sacrifices are offered ”altar"	"We have an altar” — a metaphorical claim that Christians’ true sacrifice/access is through Christ alone, not a physical cultic altar	बलिबेदी (boliwedi, “sacrifice-altar” — built on बलि, flagged Critical above, + बेदी “platform/altar”). High. Must be sharply taught as metaphorical, referring to the sole spiritual sufficiency of Christ’s sacrifice, not a physical ritual site Christians access — distinguishing it from both नमासोलि (the Bathou/Kherai shrine site, already forbidden as a gloss for “church” in the baseline) and any courtyard sijou-plant ritual center.
ἔξω τῆς παρεμβολῆς exō tēs parembolēs ”outside the camp”	beyond the boundary of the Israelite camp, where certain sacrifices were burned and the unclean were sent ”outside the camp,” “outside the gate”	Christ suffered “outside the gate,” identifying with rejection and impurity to sanctify his people — direct typological echo of the sin offering burned outside the camp (Leviticus)	शिबिरनि बाहिर (shibirni bahir, “outside the camp”). Medium-High. Requires Old Testament background teaching (parallel to the baseline’s note on “seed of David” needing OT literacy); connects Christ’s suffering directly to the sacrificial typology developed throughout chs. 9-10.
θυσία αἰνέσεως thysia aineseōs ”sacrifice of praise”	a non-cultic, verbal offering of thanksgiving ”sacrifice of praise,” “the fruit of lips that acknowledge his name”	The only “sacrifice” now required of believers — praise and good works, not ritual offering	धिनानायनि बलि (dhinanaini boli, “sacrifice of thanks” — धिनानाय reused from baseline). Medium. Deliberately retains बलि here to make the typological contrast explicit: this is the only kind of “sacrifice” that remains, and it is verbal/relational, not ritual-substitutionary.
κοινωνία (εὐποιΐα) koinōnia (eupoiia) “fellowship / doing good and sharing”	communal generosity and shared life ”fellowship,” “to do good and to share”	Practical generosity as a form of acceptable worship/sacrifice	गोसो जोंथानाय (baseline, exact reuse). Low.

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Summary Statement of Full-Book Coverage

Every chapter of Hebrews (1-13) has been reviewed. Chapters 9 (vv. 1-10 and the core passage vv. 11-28) and 10 carry the heaviest concentration of Critical-risk terminology (sacrifice, blood, once-for-all, propitiation, new covenant, willful apostasy). Chapters 1, 2, 7, and 12 carry the heaviest Christological and typological load (Sonship, angels, Melchizedek’s priesthood, the consuming-fire/five-elements collision). Chapters 3, 4, 6, 10, and 12 together carry the book’s warning-passage and perseverance/assurance vocabulary, which forms a second major risk cluster distinct from, but related to, the sacrificial/priestly cluster. No chapter of Hebrews was found to introduce zero new theological vocabulary; each chapter’s contribution is recorded above.

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See analysis/08_core_glossary.md for the consolidated, per-term glossary table citing every chapter above.