Linguistic Gap Analysis — James (English → Bodo)

0. Method and Scope

This analysis executes PRD Phase 1 Step 8 for the James curriculum. It covers the entire letter, chapters 1–5, not merely the core passage (James 2:14–26), which functions here as the theological anchor for the Faith and Works doctrine but is only one of nine doctrines under review. Every chapter has been checked for load-bearing vocabulary; none is silently omitted. Where a chapter contributes no new terminology beyond what an earlier chapter already establishes, that is stated explicitly rather than left unaddressed (see §5).

This document assumes and extends — never contradicts — the baseline Romans translation_memory.json and the James-specific additions already logged in 08_core_glossary.md and assets/bible_term_registry.json. Where a term is already fixed by the baseline or the glossary, this analysis explains why it was fenced or reused rather than re-deriving it.

Bodo’s comparative-religion landscape governing every judgment below remains, per the baseline: Bathouism (indigenous animism centered on Bathoubwrai, worshipped aniconically through the sijou plant’s five elements — ha/earth, dwi/water, bar/air, or/fire, okhrang/sky — and expressed communally through Kherai puja, where a doudini medium enters ritual trance) and Brahma Dharma (the 1912 Sanskritized reform movement introducing Hindu monotheism, वर्ण-adjacent merit ethics, and codified religious duty).

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1. Doctrine Vocabulary Matrix

For each of the nine curriculum doctrines: the available Bodo term(s), their specific weaknesses, and the recommended handling strategy.

1.1 Faith and Works (core passage, James 2:14–26)

Available Bodo term(s)	Weakness	Recommended strategy
बिश्वास (faith, reused High-risk)	Reads as generic religious devotion without a stated object	Object of faith (Christ, God) must be named in every occurrence; never left implicit
गुनथि (works, new Critical)	No existing Bodo compound distinguishes “fruit of faith” from “meritorious deed” or “ritual exchange-offering”	Descriptive compound retained; mandatory teaching note distinguishing गुनथि from both Brahma Dharma’s पुण्य-merit and Bathou’s reciprocal sijou/Kherai offering logic
धार्मिक होनाय राव (justified, reused Critical, sense-flagged)	Same Bodo phrase must carry BOTH Romans’s forensic-declarative sense and James’s demonstrative-vindicating sense — a genuine cross-curriculum collision, not a Bodo-specific gap	Mandatory disambiguating translator note at every James occurrence (2:21, 24, 25); never presented without the Romans cross-reference explaining the two senses are complementary, not contradictory
गोबां (faith “alone/only”)	Standard restrictive particle carries the entire weight of the historic sola fide debate; risks Bodo Baptist/Catholic learners reading James 2:24 as refuting Romans 3:28	Teaching note (not translation) must state both texts use “faith,” “works,” “justified” with different but compatible referents
फोरायनाय (salvation, reused Critical)	Must not be diluted by James 2:14’s rhetorical question (“can that faith save him?”) into implying works co-earn eschatological deliverance	Retain फोरायनाय only for the soteriological sense; James 2:14’s question is about the sufficiency of bare profession, not about a second saving instrument

Recommended overall strategy: Treat Faith and Works as the highest-priority harmonization item in the entire curriculum (per 08_core_glossary.md §Cross-Curriculum Consistency Flag 6). Every occurrence of गुनथि or धार्मिक होनाय राव in 2:14–26 requires mandatory human theologian review.

1.2 Trials and the Testing of Faith (James 1:2–4, 12–15)

Available Bodo term(s)	Weakness	Recommended strategy
परीक्षा (trial/temptation, new High)	Single Bodo word must span both external hardship (1:2) and internal enticement (1:13–14), and James explicitly denies God is the source of the second sense while affirming his sovereignty over the first	Context-flag each occurrence; never let 1:13’s “God tempts no one” bleed backward into softening 1:2’s “count it joy”
सहसनाय (endurance, new High)	Risks being reheard as भागी-style fatalistic resignation, a live folk-belief and Brahma Dharma-adjacent framing already flagged in the Romans baseline for providence/election	Teach as purposeful, God-oriented perseverance toward a goal (1:4), never passive destiny-acceptance
सम्पूर्ण (perfect/complete, new High)	Collides with Brahma Dharma’s self-achieved ethical-perfection ideal (a live reform-movement teaching, not a hypothetical risk)	Explicitly teach as Spirit-enabled maturity produced through trial, not a self-attained moral standard
लोभ (desire/lust, new Medium)	Could be misheard as blame-shifting to an external spirit-cause, given the range of spirit-causation folk explanations available in Bathou village religious life	Anchor firmly as an inward, self-originated root (1:14), deliberately correcting an external-cause reading

1.3 Wisdom from Above (James 1:5–8; 3:13–18)

Available Bodo term(s)	Weakness	Recommended strategy
बिबेकनाय (wisdom, new Medium/High)	No inherent collision, but the means of access (direct prayer, 1:5) sits next to a live cultural alternative (oracular mediation)	Teach as requested directly of God, explicitly not mediated through a ritual specialist or trance state
ईश्वरनिफ्राय फैनाय बिबेकनाय / मानसिनि बिबेकनाय / बेया आत्थानि बिबेकनाय (wisdom from above / earthly / demonic, new Critical)	This three-way term-pair is the doctrine’s single highest exposure point: it must foreclose any reading that a doudini’s Kherai-trance insight could be a legitimate fourth category of “spiritual” wisdom	Consistent, exclusive three-way contrast in every occurrence (3:15, 17); no additional “spiritual but unaffiliated” category may be implied
दुसारि गोसो (double-minded, new Medium)	Low collision risk, but pairs conceptually with 4:8’s repetition of the same term	Keep structurally identical at 1:8 and 4:8 for thematic recognition

1.4 Favoritism and the Poor (James 1:9–11; 2:1–13; 5:1–6)

Available Bodo term(s)	Weakness	Recommended strategy
मुखो सायनाय (favoritism, new High)	Risk of reading as an abstract vice rather than concrete congregational practice against real socio-economic/clan stratification	Anchor to concrete seating/treatment scenario of 2:2–4
गरीब / धनी (poor/rich, new Low/Medium)	Standard loanwords; low ambiguity	Preserve James’s consistently negative framing of धनी (1:10–11; 5:1–6) without softening
ईश्वरनि सायख (election, reused High, contextual)	Same Bodo root serves Romans 9’s technical soteriological argument and James 2:5’s pastoral application to the economically poor; risk of collapsing the two into one flattened doctrine	Flag the contextual difference explicitly in teaching notes while retaining the same root for cross-curriculum vocabulary consistency
राज्यनि बिथान (royal law, new Medium/High)	Compound on बिथान (reused); needs to communicate “summarizing/fulfilling,” not merely “important”	Teach as the law that both summarizes the whole and exposes favoritism as its violation (2:8–11)
दया / दयाजायै फैसला (mercy/merciless judgment, new Medium)	Low collision, but eschatological weight (2:13) must not be lost in translation smoothing	Retain the stark judgment clause intact

1.5 Taming the Tongue (James 1:26; 3:1–12; 5:12)

Available Bodo term(s)	Weakness	Recommended strategy
गाड़ी लाबोनाय-सोरनाय / दमबनाय (bridle/tame, new Medium)	Horse-bridling image’s naturalness in Bodo agrarian idiom is unconfirmed	Native-speaker confirmation required; preserve the “ultimately beyond unaided human effort” point (3:8) regardless of the chosen image
पुर / गेहेन्ना (fire/hell, new High)	पुर risks unwanted resonance with ओर, the sacred fire-element among the sijou plant’s five branches in Bathou cosmology — a direct semantic-neighborhood collision, not a hypothetical one	Explicit teaching contrast required wherever 3:6 is taught: the tongue’s destructive “fire set by Gehenna” must never be conflated with, or allowed to borrow reverence from, Bathou’s revered elemental ओर
ईश्वरनि रूपाव (likeness of God, new Medium/High)	Foundational anthropological term; risk of being diluted into a generic honorific	Preserve as the ground of the moral incoherence between blessing God and cursing his image-bearers (3:9)
कसम खावनाय (oath/swear, new Low/Medium)	Straightforward paraphrase; low risk	No special handling beyond consistency

1.6 Worldliness versus Friendship with God (James 1:27; 4:1–10)

Available Bodo term(s)	Weakness	Recommended strategy
दुनिया (world/kosmos, new High)	Must be sharply distinguished from ha (earth) and the created natural order revered in Bathou cosmology; κόσμος here is a moral-allegiance category, not a statement about the physical creation’s goodness or badness	Teach explicitly at both 1:27 and 4:4 that “the world” names a corrupting social order, not the sijou plant’s five elements or the created order generally
ईश्वरनि दोस्त / दुनियानि दोस्ती (friend of God / friendship with the world, new Critical, shared root)	The shared दोस्त/दोस्ती root is a deliberate design choice to preserve the Greek’s structural wordplay — but a shared root also risks readers hearing the two as points on a single spectrum rather than a binary, mutually exclusive choice	Teaching note must state there is no “friendly acquaintance” middle position; James 4:4 presents strict either/or
मोफादांनाय दान (grace, reused Critical)	Same anti-merit, anti-reciprocal-exchange risk already governed in Romans; James 4:6 is a natural reinforcement, not a new exposure	No new handling required beyond consistency with Romans usage
शैतान (devil, new High)	Requires verification against a printed Bodo Bible; must not read as merely one नature-spirit among the Bathou pantheon or one instance of बेया आत्था generically	Confirm existing loanword; teach as the singular, chief personal adversary, categorically distinct from and superior to the general class of बेया आत्था
ईश्वरनि ओरैथाय फैनाय (draw near to God, new Medium/High)	Implicit contrast with mediated ritual access (doudini, ओझा) is not self-evident from the words alone	State the unmediated-access point explicitly in teaching notes

1.7 Prayer and Healing (James 5:13–18)

Available Bodo term(s)	Weakness	Recommended strategy
फिटा होनाय / फिटा जायनाय (heal, physical σῴζω/ἰάομαι, new High)	Must never merge with फोरायनाय — the entire conceptual-gap teaching strategy for eschatological salvation depends on this fence holding	Reserve फोरायनाय exclusively for the soteriological sense throughout ch. 5; use फिटा होनाय/फिटा जायनाय for every physical-healing occurrence (5:15, 16)
उठाबनाय (raise up from sickness, new High)	Must never be rendered with, or allowed to echo, जिउनाय सोलायनाय (Romans baseline “resurrection,” Critical)	Explicit fence: bodily recovery from illness is a discrete, lower-stakes event, not resurrection
मण्डलीनि बुरहा-मानुष (elders, new High)	Risk of collapsing into either generic village/clan elder status or a Bathou ritual-specialist role (doudini, ओझा)	Teach as a specific, recognized church office exercising pastoral — not mediumistic — ministry
तेल सोहानाय (anoint with oil, new High)	Anointing-with-oil practices exist across many ritual traditions; without explicit framing this could read as a magical or mediumistic healing rite	Teach plainly as an accompanying act of faith and pastoral care performed in Christ’s name, not a ritual analogous to doudini/ओझा practice
धार्मिक मानुषनि बिनयनाय सक्तिमान (prayer of the righteous is powerful, new Medium/High)	Risk of implying prayer’s effectiveness derives from the person’s own merit or ritual status	Anchor to grace: God graciously answers, the person’s righteousness does not compel the answer

1.8 Patience and the Lord’s Return (James 5:7–11)

Available Bodo term(s)	Weakness	Recommended strategy
प्रभुनि फिन फैनाय (the Lord’s coming/return, new Critical)	Must never be rendered with, or explained through, cyclical-return/rebirth vocabulary — the same forbidden-term logic the baseline assigns to जिउनाय सोलायनाय / फिन जोनोम	Apply identical human-theologian review escalation the baseline already assigns to Resurrection and Lordship of Christ
सहा थानाय (patience toward people, new High) vs सहसनाय (endurance under trial, reused High)	Two distinct Greek verbs (μακροθυμέω vs ὑπομονή) risk collapsing into one Bodo idea of “waiting,” losing James’s distinct people-directed vs circumstance-directed nuances	Maintain as two separate, non-interchangeable terms; teach the farmer-awaiting-harvest image (5:7) specifically under सहा थानाय
गुबुन दिनफोर (last days, new Medium/High)	Risks a cyclical-time framing if not anchored	Teach within an already-inaugurated, linear eschatological frame, consistent with the Romans baseline’s fulfillment-of-prophecy doctrine
फैसला-होग्रा दुवाराव थायो (Judge at the door, new Medium/High)	Vivid image; low independent risk beyond consistency with παρουσία’s forbidden-substitution rule	Keep terminology fixed alongside प्रभुनि फिन फैनाय

1.9 Confession and Restoration (James 5:16, 19–20)

Available Bodo term(s)	Weakness	Recommended strategy
गुनाहखौ सुबुंनाय (confess sins to one another, new High)	Must not collapse into (a) exclusively priest-mediated auricular confession, a live association for the Catholic-minority-background segment of the audience, or (b) ritual confession to a doudini/ओझा for removing misfortune	Teach as mutual, reciprocal, whole-church-community practice
फोरायनाय (save a soul from death, reused Critical)	Reappears in the same chapter as फिटा होनाय/फिटा जायनाय (physical healing, 5:15–16); translators must track which sense of σῴζω is active at 5:20 versus earlier in the chapter	Never substitute फिटा होनाय for फोरायनाय at 5:20 or vice versa
गुनाहखौ बोखबनाय (cover a multitude of sins, new Medium/High)	Risk of implying the restoring believer’s own merit accomplishes the covering	Teach as flowing from grace exercised through restorative community love
भुल जायनाय / फिन थानाव फैनाय (wander from truth / bring back, new Medium)	The same phrase applies contextually to both restoration-of-a-straying-believer and initial-conversion senses	Disambiguate by context; James 5:19–20 is restoration language, not first-time evangelism

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 True Gaps (no existing Bodo term; descriptive compounding required)

These concepts have no ready native equivalent and require newly built, provisional descriptive compounds — the same category of challenge the Romans baseline already documented for grace, adoption, and covenant:

Concept	Bodo compound	Nature of the gap
ἔργα as fruit-not-ground-of-righteousness	गुनथि	No Bodo word natively distinguishes “meritorious deed that earns standing” from “deed that proves already-existing standing”; both live comparative frameworks (Bathou reciprocity, Brahma Dharma merit) default to the former reading
δικαιόω’s demonstrative/vindicating sense	धार्मिक होनाय राव (shared with, but sense-distinct from, Romans)	No separate Bodo term exists for “shown righteous” versus “declared righteous”; the gap is conceptual, requiring a mandatory teaching note rather than a different word
προσωπολημψία	मुखो सायनाय	Descriptive (“face-looking”) compound; no single lexicalized Bodo term for congregational favoritism as a named sin-category
σοφία ἄνωθεν vs. ψυχική/δαιμονιώδης	three-way compound set	No existing Bodo vocabulary cleanly separates “wisdom that merely feels spiritually intense” from “wisdom that is truly from God,” a distinction sharpened rather than softened by the live cultural availability of doudini oracular insight as a fourth, unwanted candidate category
θρησκεία (true religion, ethical not ritual)	ईश्वरनि सेवा	धर्म is available but rejected (Brahma Dharma collision); the ethical-not-ritual definition James gives is itself the gap being taught
ἐλευθερία (liberty, non-cyclical)	स्वाधीनता	मुक्ति/मोक्ष-family vocabulary is available but forbidden; स्वाधीनता is a political/moral-freedom loanword carrying no liberation-cycle connotation, chosen precisely to avoid the gap being filled by the wrong existing concept
δίψυχος (double-minded)	दुसारि गोसो	No single existing term; compound built from “two-hearted”
μακροθυμέω vs. ὑπομονή as distinct patience-nuances	सहा थानाय / सहसनाय	Bodo, like many languages, defaults to a single general “waiting/enduring” notion; James’s two distinct Greek verbs require two distinct maintained compounds

2.2 Crowded Semantic Neighborhoods (existing/candidate terms compete; fencing required)

These are the inverse problem: too many available options cluster around one concept, several of which are doctrinally dangerous if left unfenced.

(a) The आत्था family — the single most crowded neighborhood in the entire curriculum:

• पबित्र आत्था (Holy Spirit, reused Critical) — must always appear in full, never bare आत्था
• बेया आत्था (demons, James-new Critical) — hostile, personal, non-divine
• देउ (generic Bathou-pantheon nature/ancestral spirits) — forbidden as a substitute for either of the above
• प्राण (breath/life-spirit, James 2:26, new High) — must never be rendered with आत्था alone, since it names an impersonal animating principle, not a spirit-being
• The doudini’s Kherai-trance “filling” spirit — never named directly in translation, but must be excluded by explicit teaching contrast wherever आत्था-family vocabulary appears

Fencing rule: No two members of this family may ever share a bare Bodo root without their required qualifier (पबित्र for the Spirit; बेया for hostile spirits; the generic देउ excluded entirely from biblical use).

(b) The “rising/returning” neighborhood:

• जिउनाय सोलायनाय (resurrection, Romans baseline Critical — not used in James but must be actively excluded)
• उठाबनाय (raise up from sickness, James-new High)
• प्रभुनि फिन फैनाय (the Lord’s return, James-new Critical)
• फिन जोनोम (rebirth/reincarnation — forbidden throughout both curricula)
• फिन थानाव फैनाय (bring a wandering believer back, James-new Medium)

Four distinct Bodo phrases must do four distinct jobs here with zero cross-contamination; the shared “फिन/उठा” (again/rise) morphemes make this neighborhood especially prone to careless collapsing in Phase 2 segment translation.

(c) The σῴζω neighborhood:

• फोरायनाय (eschatological salvation, reused Critical)
• फिटा होनाय / फिटा जायनाय (physical healing, James-new High)

Same Greek verb, two Bodo renderings, by deliberate design (§08 glossary, Cross-Curriculum Flag 3). This is the clearest instance in James of a single source-language item requiring forced bifurcation in the destination language to prevent doctrinal blur.

(d) The δικαιόω / δικαιοσύνη family:

• धार्मिकता (righteousness, reused Critical)
• धार्मिक होनाय राव (justified — forensic sense in Romans, demonstrative sense in James, same phrase)
• दानै लाबोनाय धार्मिकता (imputed righteousness, reused Critical, shared Genesis 15:6 citation)
• धार्मिकतानि सुबुद (fruit of righteousness, James-new Medium)

Four compounds share one root across two curricula and two distinct technical senses; this is the highest-stakes crowded neighborhood in the whole James package because James 2:21–24 is in direct textual conversation with Romans 4.

(e) The “endurance/patience” neighborhood: सहसनाय vs. सहा थानाय (§1.8 above) — genuinely close synonyms in ordinary Bodo, requiring deliberate maintained separation for James’s distinct Greek terms.

(f) The “friend/friendship” neighborhood: ईश्वरनि दोस्त vs. दुनियानि दोस्ती (§1.6 above) — a crowded neighborhood by design, not by accident; the fencing task is to preserve the contrast, not to eliminate the shared root.

(g) The “fire” neighborhood: पुर (tongue’s destructive fire, James-new High) sits immediately adjacent to ओर, Bathou’s revered sacred fire-element — a cross-lexical-field collision between biblical and indigenous-religious vocabulary rather than an internal Bodo-Bible-vocabulary collision, and the most culturally live item in Taming the Tongue.

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3. Transliteration vs. Paraphrase Decisions

Item	Decision	Rationale
जिसु (Jesus)	Transliteration (reused)	Established Bodo Bible form; verify against current printed copy per baseline caveat
मसीह (Christ)	Transliteration (reused)	Established regional convention
प्रभु (Lord)	Loanword, not transliteration	Sanskrit/Assamese loan already in Bodo Bible use; deliberately NOT a native honorific (बर’ऐ/बुरहा) to avoid placing Christ inside the Bathou pantheon
ईश्वर (God)	Loanword, not transliteration	Same rationale as प्रभु; deliberately not बाथौबुरै
दाऊद (David)	Transliteration (reused)	Not directly in James, retained for cross-reference consistency only
अब्राहाम (Abraham)	New transliteration required	James 2:21–23 is the letter’s central Old Testament figure; no existing Bodo Bible form was logged in the baseline (a Romans-curriculum gap, since Abraham features in Romans 4 as well — this should be cross-checked against Romans Phase 2 output for consistency and, if absent there too, fixed now for both curricula)
राहाब (Rahab)	New transliteration required	James 2:25’s second faith-and-works exemplar; standard transliteration, low risk, but must be fixed once and reused
अय्यूब (Job)	New transliteration required	James 5:11’s endurance exemplar; verify against printed Bodo Bible for the established form before finalizing
एलिया (Elijah)	New transliteration required	James 5:17–18’s example of a righteous person’s powerful prayer; verify against printed Bodo Bible
शैतान (devil/Satan)	Transliteration (loanword, provisional)	Requires verification against printed Bodo Bible; retained as a widely attested regional Islamicate/Christian loanword rather than invented native compound, since it clearly marks a singular named adversary distinct from the Bathou spirit-class
गेहेन्ना (Gehenna)	Transliteration	Retained as a proper noun rather than translated as a generic “hell” concept, preserving the concrete Second-Temple referent behind James 3:6’s image
अब्बा (Abba)	N/A for James	Romans-only term (8:15); not reused here, listed for completeness of cross-curriculum tracking

General transliteration policy for James: Proper names follow the Romans baseline’s rule — use the established Bodo Bible form where attested; where no attested form was logged (Abraham, Rahab, Job, Elijah — all four newly surfaced by James), fix a standard transliteration now and register it in translation_memory.json before Phase 2 begins, flagging each for the same “verify against a current printed Bodo Bible copy” caveat the baseline already applies to Jesus/Christ/David/Israel.

General paraphrase policy for James: All theological-concept terms (works, favoritism, double-minded, wisdom-from-above, friendship with the world, patience, restoration, etc.) follow the baseline’s own established practice of descriptive compounding rather than transliteration or single-word coinage, because James’s doctrinal vocabulary is, if anything, less settled in existing Bodo Christian literature than Romans’s own already-provisional compounds. No James-specific term should be transliterated from Greek/English (e.g., no “sophia,” no “pistis-only” loan) except where a term is already an attested loanword in the Romans baseline (बिश्वास, धार्मिकता, गुनाह, सान्ति, etc.), which are reused exactly.

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality × likelihood of misreading given the Bathou/Brahma Dharma comparative landscape) and scope (single-verse vs. whole-doctrine exposure).

1. δικαιόω’s two senses sharing one Bodo phrase (धार्मिक होनाय राव) — James 2:21, 24, 25 vs. Romans 3:28; 4:5. Highest risk in the entire curriculum: without a mandatory disambiguating note at every occurrence, James will read as directly contradicting the Romans package’s own Critical-risk “imputed_righteousness”/“justification” entries, within the same learner cohort using both curricula.

2. ἔργα (गुनथि) absorbed into an existing merit or reciprocal-exchange framework — James 2:14–26 throughout. Both live comparative frameworks (Bathou reciprocal offering, Brahma Dharma पुण्य) supply a ready, wrong, default reading the moment “faith without works is dead” is heard without the accompanying “works are fruit, not payment” teaching note.

3. σῴζω’s two senses within a single chapter (5:15, 16, 20) — फोरायनाय vs. फिटा होनाय/फिटा जायनाय. A single mistranslated instance in James 5 could either strip salvation of any wholeness or elevate physical healing to eschatological status; the risk is concentrated in a very small textual span, raising the odds of a single Phase 2 slip.

4. δαιμόνια (बेया आत्था) drifting toward देउ or the doudini’s Kherai-trance spirit — James 2:19. This is the sharpest point of contact in James between biblical spirit-language and a currently practiced ritual phenomenon (not a historical relic), making it more volatile than the Romans baseline’s equivalent Holy-Spirit-vs-देउ caution.

5. σοφία ἄνωθεν vs. earthly/demonic wisdom (3:13–18) admitting a fourth, unwanted “authentic mediumistic insight” category — the doctrine’s core term-pair is Critical precisely because Kherai-trance oracular insight is a live, socially respected category that James’s binary framework must exclude without appearing to dismiss the entire cultural experience as fraudulent (a pastoral sensitivity beyond the translation itself).

6. παρουσία (प्रभुनि फिन फैनाय) explained through, or echoing, cyclical-return vocabulary — James 5:7–8. Structurally identical risk to the baseline’s forbidden फिन जोनोम for resurrection, but newly exposed here since James is the first curriculum unit to require this specific eschatological term.

7. πῦρ (पुर) at James 3:6 colliding with ओर, Bathou’s sacred fire-element — a direct cross-lexical-field collision unique to Taming the Tongue; unlike most risks above, this is a near-homophone/semantic-field hazard rather than a doctrine-content hazard, but it is high-risk precisely because it could pass a doctrinal review while still misfiring culturally in oral teaching and preaching.

8. φίλος θεοῦ / φιλία τοῦ κόσμου (2:23; 4:4) collapsing a deliberate binary contrast into a shared-root spectrum — risk is structural (Bodo readers hearing two points on one relational continuum rather than two mutually exclusive allegiances) rather than lexical; requires a teaching note, not a different word.

9. ἐλευθερία (स्वाधीनता) reabsorbed toward मुक्ति/मोक्ष-family liberation vocabulary in popular usage despite the correct Bodo term being chosen — a risk of drift in oral instruction and future translator habit rather than in the fixed written term itself.

10. ἐκλέγομαι (ईश्वरनि सायख) at James 2:5 read as a restatement of Romans 9’s technical soteriological election argument rather than James’s distinct pastoral application to the economically poor — lower severity than items 1–9 because the shared root is intentional, but still requires an explicit contextual-difference note to avoid over-systematizing a pastoral aside into dogma.

11. μακροθυμέω / ὑπομονή (5:7–11 vs. 1:3–4) collapsing into one generic “waiting” idea, losing James’s distinct farmer-awaiting-harvest (people-directed) versus refining-under-pressure (circumstance-directed) images — Medium/High severity, primarily a clarity risk rather than a doctrine-destroying one.

12. ἀλείφω ἐλαίῳ (तेल सोहानाय, 5:14) read as a ritual-healing practice parallel to existing mediumistic or folk-therapeutic anointing customs — High severity for pastoral practice, though the underlying doctrine (God heals in answer to faith-filled prayer, not through the oil itself) is less exposed to direct mistranslation than items 1–9.

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5. Full-Book Coverage Confirmation

Chapter	New load-bearing terms/doctrines contributed	Status
James 1	Trials/testing (1:2–4, 12–15), Wisdom from Above (1:5–8), Favoritism/status-reversal preview (1:9–11), true religion (1:26–27), hearer/doer of the word, Father of lights, world/kosmos (1:27)	Reviewed — substantial new vocabulary, fully logged in §1.2, §1.3, §1.4, §1.6
James 2	Favoritism and the Poor (2:1–13); Faith and Works core passage (2:14–26)	Reviewed — highest-density doctrinal chapter in the letter; anchors §1.1 and §1.4
James 3	Taming the Tongue (3:1–12); Wisdom from Above continued (3:13–18)	Reviewed — fully logged in §1.5 and §1.3
James 4	Worldliness versus Friendship with God (4:1–10); lawgiver/judge, humility/pride (4:11–12 transition material)	Reviewed — fully logged in §1.6
James 5	Wealth/judgment (5:1–6, extending Favoritism doctrine); Patience and the Lord’s Return (5:7–11); Taming the Tongue applied — oaths (5:12); Prayer and Healing (5:13–18); Confession and Restoration (5:19–20)	Reviewed — highest term-density chapter after ch. 2; fully logged in §1.4, §1.5, §1.7, §1.8, §1.9

No chapter in James was found to contribute zero new terminology; the letter’s density of concrete, applied ethical instruction means every chapter carries at least one doctrine-bearing term requiring fencing or gap-filling, consistent with the coverage mandate.

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6. Summary Recommendation for Phase 2 Preparation

1. Before Phase 2 begins, register in translation_memory.json: गुनथि, धार्मिक होनाय राव (James sense-flag), गुबुन, बेया आत्था, प्राण, परीक्षा, सहसनाय (James cross-reference), सम्पूर्ण, बिबेकनाय, दुसारि गोसो, लोभ, गोसोआव बानायख्रि राव, स्वाधीनता, ईश्वरनि सेवा, मुखो सायनाय, राज्यनि बिथान, दया/दयाजायै फैसला, दुनियानि दोस्ती/ईश्वरनि गोरोब, ईश्वरनिफ्राय फैनाय बिबेकनाय (full three-way set), शैतान (pending verification), ईश्वरनि ओरैथाय फैनाय, प्रभुनि फिन फैनाय, सहा थानाय, गुबुन दिनफोर, फैसला-होग्रा दुवाराव थायो, मण्डलीनि बुरहा-मानुष, तेल सोहानाय, फिटा होनाय/फिटा जायनाय, उठाबनाय, गुनाहखौ सुबुंनाय, गुनाहखौ बोखबनाय, भुल जायनाय/फिन थानाव फैनाय — plus proper names अब्राहाम, राहाब, अय्यूब, एलिया.
2. Escalate to mandatory human theologian review (per the ranked list in §4, items 1–6): every occurrence of गुनथि/धार्मिक होनाय राव in 2:14–26; every occurrence of फोरायनाय or फिटा होनाय/फिटा जायनाय in ch. 5; every occurrence of बेया आत्था (2:19); every occurrence of the wisdom-from-above term-set (3:13–18); every occurrence of प्रभुनि फिन फैनाय (5:7–8).
3. Flag for native-speaker (not necessarily theologian) confirmation: the bridle/tame-the-tongue image (1:26; 3:2–3), शैतान’s attestation in a printed Bodo Bible, and all four newly surfaced proper-name transliterations (Abraham, Rahab, Job, Elijah).
4. Carry forward all six crowded-neighborhood fencing rules from §2.2 into the Phase 2 AI translation requirements document as explicit validation checks, parallel to the Romans baseline’s own forbidden-substitution list.

This document feeds directly into 08_core_glossary.md (already produced), the update of translation_memory.json and bible_term_registry.json, and the doctrine risk registry for the James curriculum.