Semantic Analysis

Semantic Analysis — Gospel of John (Koine Greek → Bodo)

0. Methodology and Compliance Note

This analysis extends, and never contradicts, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json). Every term already recorded in the Romans translation memory (e.g. ईश्वर for God, जिसु for Jesus, पबित्र आत्था for Holy Spirit, फोरायनाय for salvation, जिउनाय सोलायनाय for resurrection, बिश्वास for faith, मोफादांनाय दान for grace, महिमा for glory, सान्ति for peace, गुनाह for sin, ईश्वरनि राज्य for kingdom of God, मसीह for messiah, गोसाथारि for covenant) is reused exactly below with no re-derivation. New entries are required only where John introduces vocabulary or doctrinal categories the Romans curriculum did not need (e.g. the Logos, the “I AM” formula, the Paraclete/Counselor, the new-birth/regeneration language of John 3, the cross itself).

All forbidden substitutions from the baseline carry forward unchanged and are more, not less, urgent in John, because John 3’s “born again” language sits directly on top of the Brahma Dharma rebirth/reincarnation risk the baseline already flagged for “resurrection” (फिन जोनोम is forbidden). New forbidden-substitution candidates surfaced by this analysis are marked [NEW FORBIDDEN] below and must be added to the Phase 2 AI instruction set (Step 12 revision).

Fields applied to every load-bearing term, per the Phase 1 mandate: Original word, Transliteration, Literal meaning, Semantic range, English variants, Contextual theological meaning, Destination-language rendering risk.

PART A — CORE PASSAGE: John 3:1-21 (Verse-by-Verse)

John 3:1

ἄρχων (archōn) — “ruler, leading man, authority-holder.” Semantic range: civic ruler, synagogue official, Sanhedrin member. English variants: “ruler,” “leader,” “man of standing.” Contextual meaning: Nicodemus is identified by social/religious rank before his spiritual poverty is revealed — an irony central to the pericope. Rendering risk: Medium. Proposed Bodo: मुखिया (mukhiya, “chief/headman”), a standard South Asian administrative loan. Risk: could suggest a village-council type office rather than a Sanhedrin religious-judicial rank; a brief gloss (“a leader among the Jewish religious council”) is recommended in lesson text.
Φαρισαῖος (Pharisaios) — proper party name, transliterated फरीसी (Pharisi). Low risk; standard transliteration convention, parallel to established treatment of इस्राएल, दाऊद in the baseline.

John 3:2

νυκτός (nyktos) — “night.” Literal: darkness of night. Semantic range: literal time-marker; in John’s symbolic register (see 3:19-21 below) also foreshadows the light/darkness theme. Contextual meaning: Nicodemus comes secretly, under cover of night — narrative device anticipating his hesitant, partial faith. Rendering risk: Low as a bare word, but flag for translator note connecting it forward to v.19-21’s light/darkness doctrine.
ῥαββί / διδάσκαλος (rabbi / didaskalos) — “my master/teacher” / “teacher, instructor.” Contextual meaning: Nicodemus’s respectful address, acknowledging Jesus’ teaching authority without yet grasping his divine identity. Rendering risk: High. [NEW FORBIDDEN] Do NOT render “teacher” here with गुरु (guru): this is the specific honorific title of Kalicharan Brahma, “Gurudev,” founder of Brahma Dharma, and its use would risk placing Jesus inside the reform-teacher category rather than presenting him as the divine Son who is more than a teacher. Proposed Bodo: transliterate the direct address as रब्बी (Rabbi) and use अध्यापक (adhyapok, a neutral Sanskrit/Assamese loan for “instructor”) for the descriptive noun “teacher” elsewhere.
σημεῖα (sēmeia) — “signs.” Literal: “signs, marks.” Semantic range: miraculous acts that point beyond themselves to reveal identity/truth (distinct from mere wonder-display). Contextual/whole-book meaning: John structures his Gospel around seven such signs, climaxing in the purpose statement of 20:30-31. Rendering risk: High. Proposed Bodo: सक्तिनि निसान (saktini nishan, “sign of power”), built on the baseline’s ईश्वरनि सक्ति (power of God). Must never be confused with देउनि सक्ति, the doudini’s Kherai-trance ritual power — already forbidden in the baseline’s “power_of_god” entry — since Jesus’ signs reveal his own divine identity, not a mediated spirit-power flowing through a human vessel.

John 3:3

ἀμὴν ἀμὴν λέγω σοι (amēn amēn legō soi) — “truly, truly I say to you.” A distinctive Johannine double-affirmation formula marking especially weighty, authoritative pronouncement. Rendering risk: Medium. Proposed Bodo: साँच्छाकै साँच्छाकै आं नोंखौ मोनबाय (sanchakai sanchakai ang nongkhow monbai, “truly, truly I tell you”), kept consistent every time the formula recurs (25 times in John) for pedagogical recognizability.
γεννηθῇ ἄνωθεν (gennēthē anōthen) — “be born again / be born from above.” Literal: γεννάω = “to beget/give birth to”; ἄνωθεν = “from above” or “again, anew” (the Greek is deliberately double-meaning, which is exactly what Nicodemus misreads in v.4). Semantic range: spiritual regeneration originating from God, not a repeatable biological event. English variants: “born again,” “born anew,” “born from above.” Contextual theological meaning: the doctrinal center of the passage — no one can perceive or enter God’s reign without a Spirit-wrought new beginning of life. Rendering risk: CRITICAL. This is the single highest-stakes rendering decision in the entire John curriculum. [NEW FORBIDDEN] Never use फिन जोनोम — the very term the baseline already forbids for “resurrection” because it carries rebirth/reincarnation associations absorbed into Bodo religious discourse through Brahma Dharma’s Hindu-influenced reform teaching. The risk is in fact sharper here than for resurrection, because Nicodemus’s own follow-up question in v.4 (“can a man enter his mother’s womb a second time?”) explicitly raises — and the text explicitly rejects — a literal, repeatable, cyclical-rebirth reading. Proposed Bodo: आत्मानिफ्राय नोतुन जोनोम (aatmanifrai notun jonom, “a new birth from the Spirit”), built on नोतुन (new) rather than फिन (again/return), to structurally block any reincarnation reading. This provisional compound requires confirmation by a Bodo-speaking theologian before deployment.
βασιλείαν τοῦ θεοῦ (basileian tou theou) — kingdom of God. [BASELINE REUSE] ईश्वरनि राज्य. No change; retains the baseline’s caution against a territorial/political reading, doubly relevant here since entering God’s reign is by new birth, not by ethnic, clan, or territorial belonging.

John 3:4

κοιλίαν (koilian) — “womb.” Literal/plain vocabulary. Low doctrinal risk; but the verse as a whole demonstrates the “flesh-only” misunderstanding the passage corrects — carry this forward to v.6.

John 3:5

ἐξ ὕδατος καὶ πνεύματος (ex hydatos kai pneumatos) — “of water and spirit/Spirit.” Semantic range: debated among interpreters as baptismal, or as a merism for cleansing-and-life-giving divine action; in either case it is God’s own act, not human achievement. Rendering risk: High. The Bodo rendering must avoid suggesting a ritual purification rite performed by a human specialist (paralleling the purification rites preceding Kherai puja) rather than God’s own regenerating act. Proposed: दैथाय आरो आत्मानिफ्राय (daithai aro aatmanifrai, “of water and of the Spirit”).
πνεῦμα (pneuma) — “wind / breath / spirit.” This is the same word used later in v.8 for a deliberate wordplay (wind that cannot be controlled or seen ↔ the Spirit’s sovereign, imperceptible work). Rendering risk: CRITICAL, distinct from and additional to the Holy Spirit entry already in the baseline. [NEW FORBIDDEN — flag for review] If “wind” in v.8 is rendered with बार (bar), the Bodo word for “air/wind,” translators and reviewers must be alerted that बार is explicitly one of Bathouism’s five sacred elements (ha/earth, dwi/water, bar/air, or/fire, okhrang/sky) represented by the branches of the sijou plant at the center of the household courtyard. Using बार in this wordplay risks the Spirit’s free, sovereign, personal activity being absorbed into Bathou’s elemental nature-cosmology rather than understood as the work of the personal, singular पबित्र आत्था. A translator note flagging this specific collision must accompany every occurrence of this wordplay.

John 3:6

σάρξ (sarx) — “flesh.” Literal: physical body/human nature. Semantic range here: natural, biological human generation, contrasted with Spirit-given birth (distinct nuance from σάρξ in the Incarnation passages, where flesh = the true humanity the eternal Son assumed). Rendering risk: Medium. Proposed Bodo: reuse गुदि (gudi, “body/flesh”), the root already used in the baseline’s incarnation term मानसि गुदि सोलायनाय, with an explicit translator note distinguishing “flesh gives birth to flesh” (natural descent) from the incarnation’s “the Word took on गुदि” (the eternal Son assuming true humanity) — two very different theological uses of the same root that must not be conflated in teaching.

John 3:7

Repeats γεννηθῆναι ἄνωθεν — see v.3 above; same CRITICAL risk and same required rendering आत्मानिफ्राय नोतुन जोनोम.

John 3:8

πνεῦμα / πνεῖ / φωνήν — the wind-Spirit wordplay completed (“the wind blows where it wishes… so it is with everyone born of the Spirit”). See v.5 note above for the CRITICAL बार/five-elements collision; this verse is where the collision becomes explicit and unavoidable in translation, since the same clause names both the meteorological wind and the Spirit’s activity. Recommendation for Phase 2: consider a translator’s explanatory footnote at this verse specifically, since the wordplay cannot be preserved without invoking बार.

John 3:9-10

No new load-bearing theological term; Nicodemus’s confusion and Jesus’ rebuke (“διδάσκαλος τοῦ Ἰσραήλ,” “teacher of Israel”) reuse इस्राएल [BASELINE REUSE] and अध्यापक (see v.2).

John 3:11

μαρτυρίαν (martyrian) — “testimony.” Literal: legal/eyewitness witness-bearing. Semantic range: formal, truthful testimony to what one has personally seen, distinct from divinatory pronouncement. Contextual meaning: launches John’s larger testimony-motif (the Baptist, Jesus’ works, the Father, the Scriptures, the disciples all “testify” — see chs. 1, 5, 8, 15). Rendering risk: High. Proposed Bodo: साक्ष्य (sakkhyo, a standard Sanskrit/Assamese loan for testimony/witness), verb form साक्ष्य होनाय (sakkhyo honai, “to bear witness”). Must be distinguished, as the baseline already requires for “prophecy,” from the divinatory pronouncements of a doudini in Kherai trance or an ओझा in folk-ritual practice: biblical testimony is truthful reporting of what has been seen and known, not oracular utterance from a possessed state.

John 3:12-13

ἐπίγεια / ἐπουράνια (epigeia/epourania) — “earthly things / heavenly things.” Thematic contrast; low independent lexical risk but structurally important — sets up the pre-existence claim of v.13.
υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — “Son of Man.” Literal: a Semitic idiom for a human being, but loaded in Jewish apocalyptic usage (Daniel 7:13-14) with a specific exalted, heavenly-authority sense that Jesus claims for himself throughout John (1:51; 3:13-14; 5:27; 6:27,53,62; 8:28; 9:35; 12:23,34; 13:31). Rendering risk: CRITICAL. Proposed Bodo: मानसि गोरा (manwsi gwra, “son of man,” built transparently on the existing baseline pattern गोरा = son). Must be explicitly taught as a distinct, exalted title — not merely “a human being” — since it is the vehicle in John for both Christ’s genuine humanity and his heavenly authority to judge and to be “lifted up” (v.14). Distinguish sharply from ईश्वरनि गोरा (Son of God, baseline) in teaching notes: the two titles together hold together Christ’s full humanity and full deity.

John 3:14

ὕψωσεν… ὄφιν (Moses lifted up the serpent) — Old Testament type (Numbers 21:4-9); requires explicit background teaching given the curriculum’s assumed low Old Testament narrative literacy.
ὑψωθῆναι (hypsōthēnai) — “to be lifted up.” Literal: raised/elevated. Semantic range: John exploits a deliberate double meaning — physically lifted up on the cross, and simultaneously exalted/glorified (recurring at 8:28; 12:32-34). Rendering risk: CRITICAL. Proposed Bodo: महिमाजों उच्ठायनाय (mohimajwng ucthainai, “lifted up with/unto glory”) when the exaltation sense is primary, or plain उच्ठायनाय (ucthainai, “lifted up”) with a mandatory translator note explaining the double reference to crucifixion-and-exaltation at every recurrence, so the irony is not lost when rendered into a single Bodo verb.

John 3:15

πιστεύων (pisteuōn) — “believing.” Verb form of the baseline noun बिश्वास. Proposed verbal rendering: बिश्वास खालामनाय (biswas khalamnai, “to have/exercise faith”), consistent with Bodo’s noun+verbalizer (खालामनाय) pattern. [BASELINE REUSE — extended to verb form]
ζωὴν αἰώνιον (zōēn aiōnion) — “eternal life.” Literal: ζωή = “life” (as opposed to βίος, mere biological existence); αἰώνιος = “without end, belonging to the age to come.” Semantic range: not merely unending duration but a qualitatively new kind of life, God’s own life, entered now and continuing forever. Rendering risk: CRITICAL. Proposed Bodo: मोनथिनाय जिउनाय (monthinai jiunai, “unending/everlasting life”), a provisional compound requiring theologian confirmation, built on जिउनाय (life, the root already present in जिउनाय सोलायनाय, resurrection). Must be taught as a fresh category, not assimilated to Brahma Dharma’s मोक्ष (liberation from the rebirth cycle) — the baseline’s forbidden substitution for “salvation” applies with equal force here, since “eternal life” and “salvation” are theologically inseparable in John.

John 3:16

ἠγάπησεν (ēgapēsen) — “loved.” Root of ἀγάπη, God’s self-giving love. Rendering risk: High (new doctrinal category not addressed in the Romans baseline). Proposed Bodo: प्रेम (prem), a Sanskrit/Assamese loan for love, verb प्रेम खालामबाय (prem khalambai, “loved”). Distinguish explicitly in teaching from भागी-adjacent notions of a deity’s capricious favor, and from the reciprocal offering-logic already flagged for “grace”: God’s love in 3:16 precedes and causes the gift of the Son; it is not a response earned by ritual devotion.
κόσμον (kosmon) — “world.” Semantic range in John is genuinely bipolar: (1) the created world of humanity God loves and sent his Son to save (3:16-17; 4:42); (2) the organized system in opposition to God that hates Christ and his disciples (7:7; 15:18-19; 16:33; 17:14). Rendering risk: High. Proposed Bodo: जगत (jagat), a standard Sanskrit/Assamese loan for “world/universe.” Every occurrence must be checked against context to determine which sense is active; conflating the two senses is a recurring risk across chapters 12, 14-17 (see below).
μονογενῆ (monogenē) — “only, one-of-a-kind, unique.” Literal: μόνος (only) + γένος (kind/offspring) — NOT “only-born” in a biological sense but “one of a kind, unique.” Semantic range: exclusive, unrepeatable uniqueness of relationship. English variants: “only begotten,” “one and only,” “unique.” Rendering risk: CRITICAL. Proposed Bodo: गेजेरसिन गोरा (gejersin gwra, “the one-of-a-kind Son”), built on existing गोरा (baseline). Must be taught, as the baseline already requires for ईश्वरनि गोरा, as ruling out any reading in which Christ is one divine or semi-divine figure among the many recognized in the Bathou pantheon.
ἀπόλλυμι (apolētai) — “perish.” Literal: to be destroyed/lost/ruined. Rendering risk: High. Proposed Bodo: नष्ट जानाय (nashto janai, “to be ruined/destroyed”) or लामायाव फिसायनाय (“to be lost on the way”); must convey final, personal loss before God, not a this-worldly misfortune of the kind Bathou/Kherai ritual protection is sought against.

John 3:17

κρίνῃ (krinē) — “judge, condemn.” Root of the judgment word-group (κρίσις, κρίμα) that recurs throughout John (5:22,24,27,29-30; 8:15-16; 9:39; 12:47-48; 16:8,11). Rendering risk: CRITICAL — this is a genuinely new term-family for the John curriculum; the Romans baseline has no entry for “judgment” as such. Proposed Bodo: बिसार (bisar, “judgment,” an Assamese-derived loan parallel to বিচাৰ). Must be taught as God’s personal, righteous, judicial verdict on sin and unbelief — never conflated with impersonal karma-based cosmic reckoning (a live risk given Brahma Dharma’s karma-oriented ethics) nor with भागी (fate), which the baseline already forbids for “election” and “providence.” This connection should be made explicit: John’s judgment doctrine and Romans’ election/providence doctrine share the same personal-versus-impersonal risk profile.
σωθῇ (sōthē) — “might be saved.” [BASELINE REUSE] फोरायनाय (verb form: फोरायनाय जानाय).

John 3:18

κρίνεται / κέκριται (krinetai/kekritai) — present and perfect forms of the judgment root; see v.17. The perfect tense (“has already been judged”) for the unbeliever is theologically significant — judgment is not merely future but a present reality for unbelief. Flag for translator note on Bodo verb aspect/tense selection to preserve this nuance.
μονογενοῦς — see v.16.

John 3:19

κρίσις (krisis) — noun form, “the judgment,” here specifically identified as the fact of Christ’s coming itself functioning as a dividing line. See v.17 बिसार.
φῶς (phōs) — “light.” Semantic range across John: physical light; but centrally a title and metaphor for Christ himself (1:4-9; 8:12; 9:5; 12:35-36) and for the moral/spiritual state of those who come to him (12:36, “sons of light”). Rendering risk: CRITICAL. Proposed Bodo: उजवाल (ujwal), a Sanskrit/Assamese loan for light/brightness. Because Bathou worship is aniconic (no image, only the sijou plant symbolizing the unseen Bathoubwrai and the five elements), “light” as a title for a divine person is a fresh category needing explicit teaching — it is not an assimilation into any existing Bathou luminous-deity concept, but neither is it wholly unfamiliar, since okhrang (sky) is one of Bathou’s five sacred elements and sky-associated light imagery could be misread as elemental rather than personal-christological.
σκότος (skotos) — “darkness.” Rendering risk: CRITICAL, paired with φῶς above. Proposed Bodo: आंधार (andhar), a standard Sanskrit/Assamese loan for darkness. Contextual meaning here: moral rejection of Christ, loving darkness rather than light because one’s deeds are evil — not merely absence of illumination.
ἠγάπησαν (ēgapēsan) — “loved” used negatively (“men loved darkness”), the same root as v.16’s positive use; a deliberately ironic reuse worth flagging for teaching so the contrast is not lost.

John 3:20-21

ἐλέγχω (elegchthē) — “be exposed, be convicted, be shown up.” Semantic range: to have one’s hidden deeds brought to light and shown to be wrong. Contextual meaning here anticipates the Holy Spirit’s convicting work described later at 16:8. Rendering risk: High. Proposed Bodo: गुनाह फोरनाय (gunah phornai, “sin being exposed/brought out”), building on the baseline’s गुनाह (sin). Cross-reference required to the Counselor/Paraclete doctrine (ch. 14-16) for pedagogical consistency.
ἀλήθειαν (alētheian) — “truth.” Semantic range: not merely factual accuracy but faithfulness, reliability, ultimate reality as revealed in Christ (cf. 1:14,17; 8:32; 14:6; 18:38). Rendering risk: High. Proposed Bodo: सत्य (satyo), a standard Sanskrit/Assamese loan. Must be distinguished in teaching from a merely propositional or ritual-correctness sense; in John truth is personal and Christ-centered (“I am… the truth,” 14:6).
φανερωθῇ (phanerōthē) — “be manifested, be made visible/plain.” Rendering risk: Medium. Proposed Bodo: गोहोमनाय (gohomnai, “to become clear/be shown”). Low independent risk; theological weight carried by the surrounding terms.

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

Chapter 1 — The Word Made Flesh

λόγος (logos) — “word, speech, reasoned utterance; that by which a mind is expressed.” Semantic range: in Greek philosophical usage, the ordering rational principle of the universe; John repurposes it as a personal, pre-existent divine title for Christ. English variants: “the Word.” Contextual theological meaning: the eternal Son existed before creation, was with God, and was God (1:1) — foundational to the Deity and Pre-existence of Christ doctrine. Rendering risk: CRITICAL. Proposed Bodo: राव (rao, “word/speech”), used as a titled proper-noun-like designation (“the Word,” ईश्वरनि राव context-dependent) capitalized functionally in gloss materials. This is a genuine conceptual gap, not a wrong-existing-word problem: Bathou tradition is entirely oral and ritual, with no developed concept of a personal, creative, pre-existent divine “Word,” and worship is aniconic (the sijou plant, not a spoken/embodied Logos). This doctrine must be taught from the ground up, parallel to the baseline’s treatment of “salvation” as a conceptual gap rather than a mistranslation risk.
φῶς / σκοτία (phōs/skotia) — light/darkness, introduced here (1:4-9) as the frame for the whole Gospel; see core-passage note at 3:19 above for full field treatment.
σὰρξ ἐγένετο (sarx egeneto) — “became flesh.” [BASELINE REUSE] मानसि गुदि सोलायनाय (incarnation). Same CRITICAL risk profile as in Romans: must be sharply distinguished from Kherai-trance possession, in which a deity temporarily seizes a human medium; here the eternal Word permanently and personally takes on human nature.
χάρις καὶ ἀλήθεια (charis kai alētheia) — “grace and truth” (1:14,17). χάρις [BASELINE REUSE] मोफादांनाय दान; ἀλήθεια, see core-passage note.
τέκνα θεοῦ (tekna theou) — “children of God” (1:12). A distinct Greek term from Romans’ υἱοθεσία (adoption, a legal-status word); John’s word is the plain, relational “children.” Rendering risk: High. Proposed Bodo: ईश्वरनि गोंसे (Isornni gwnse, “God’s children”), complementing rather than replacing the baseline’s गोसोआव फैनाय (adoption) — teach the two together: John 1:12 supplies the relational language, Romans 8 supplies the full legal inheritance-rights doctrine.
ἀμνὸς τοῦ θεοῦ (amnos tou theou) — “Lamb of God” (1:29,36). Rendering risk: CRITICAL. Proposed Bodo: ईश्वरनि भेडा गोरा (Isornni bheda gwra, “God’s lamb,” provisional pending confirmation of भेडा गोरा as the natural Bodo term for a young sheep/lamb). Must be taught with explicit Passover-lamb Old Testament background (low OT literacy assumed). This title carries a specific and serious comparative-religion risk: some traditional Bathou/Kherai household rites include animal offerings intended to secure protection or avert misfortune (a reciprocal, do-ut-des logic already flagged in the baseline’s “grace” entry). “Lamb of God” must be taught as Christ’s own once-for-all, substitutionary sacrifice for sin — decisively not a repeatable appeasement offering to secure this-worldly favor.
ῥαββί — see core-passage note at 3:2 ([NEW FORBIDDEN] avoid गुरु).
υἱὸς τοῦ ἀνθρώπου (1:51) — see core-passage note at 3:13.

Chapter 2 — The First Sign

σημεῖον (sēmeion) — “sign,” first occurrence at 2:11; see core-passage note at 3:2 for full field treatment (सक्तिनि निसान).
ναός / ἱερόν (naos/hieron) — “temple” (2:19-21, Jesus’ body as the true temple). Rendering risk: High. Proposed Bodo: मंदिर (mandir). This is a genuinely difficult choice: मंदिर is the ordinary South Asian word for a Hindu temple housing an image, whereas both the Jerusalem temple and (especially) Jesus’ own body-as-temple claim require a very different theological frame; Bathou worship, by contrast, has no built temple structure at all (worship centers on the aniconic sijou plant in the household courtyard). No ready Bodo equivalent exists for either pole of this comparison; heavy explanatory framing is required rather than a search for a “safer” native word.
ὥρα (hōra) — “hour” (2:4, “my hour has not yet come”), the first occurrence of a recurring theological time-marker running through the book (7:6,8,30; 8:20; 12:23,27; 13:1; 17:1) pointing to the fixed, divinely appointed moment of the cross and glorification. Rendering risk: Medium. Proposed Bodo: सोमोय (somoy, “time/hour”), with a standing translator note that in John this word frequently marks a specific theological appointment, not ordinary clock-time.

Chapter 3 (verses 22-36 — supplement to the Core Passage)

Verses 1-21 receive full verse-by-verse treatment in Part A above. Verses 22-36 add:

νυμφίος (nymphios) — “bridegroom” (3:29), figurative self-effacement by John the Baptist. Low independent doctrinal risk; a natural wedding-custom metaphor with a plausible Bodo equivalent (बिबार्नि सिगांथारि, “the one to be married”) — Medium risk only insofar as wedding customs differ; recommend native-speaker check.
ὀργὴ τοῦ θεοῦ (orgē tou theou) — “the wrath of God” (3:36). Rendering risk: CRITICAL. Proposed Bodo: ईश्वरनि क्रोध (Isornni krodh), using the Sanskrit/Assamese loan क्रोध for righteous anger. This doctrine runs the same risk the baseline already documented for “grace”: both traditional Bathou practice (ritual offerings to appease Bathoubwrai/the Kherai pantheon and avert misfortune) and Brahma Dharma’s merit ethic frame divine displeasure as manageable through ritual exchange or accumulated merit. God’s wrath in John 3:36 must be taught as righteous judicial response to persistent unbelief, not an appeasable deity-temper requiring an offering — the mirror-image risk to “grace,” and equally in need of explicit teaching.

Chapter 4 — Living Water and True Worship

ὕδωρ ζῶν (hydōr zōn) — “living water” (4:10-14; also 7:38). Rendering risk: High. Proposed Bodo: जिउनाय दैथाय (jiunai daithai, “life-giving water”), built on जिउनाय (life). Must be taught as a metaphor for the Spirit’s life-giving work (confirmed explicitly at 7:39), not confused with any ritual water use in traditional practice.
προσκυνέω (proskyneō) — “worship” (4:20-24, “worship in spirit and truth”; also 9:38, 12:20). Literal: to bow down/prostrate in reverence. Rendering risk: CRITICAL. [NEW FORBIDDEN] Never render this with पूजा (puja) as the primary term for Christian worship of God: पूजा is precisely the name of the Kherai puja festival, the communal Bathou ritual in which a doudini medium enters trance to become a vessel for Bathoubwrai and the wider pantheon. Using पूजा here would directly and unavoidably invoke that specific ritual by name. Proposed Bodo: ईश्वरनि सेवा खालामनाय (Isornni sewa khalamnai, “doing service/worship to God”), building on सेवा as already used in the baseline’s “separation unto God’s service” doctrine (ईश्वरनि सेवानि थाखाय फोजोबनाय). “Spirit and truth” (πνεῦμα καὶ ἀλήθεια) must be taught as worship that is internal, personal, and true — not tied to any particular ritual site (νομαश, नमासोलि, the Bathou/Kherai shrine ground already forbidden for “church” in the baseline) nor to trance-mediated ritual practice.
σωτὴρ τοῦ κόσμου (sōtēr tou kosmou) — “Savior of the world” (4:42). Rendering risk: CRITICAL. Proposed Bodo: जगतनि फोरायग्रा (jagatni phoraygra, “the world’s deliverer/savior”), using the agentive suffix -ग्रा already attested in the baseline’s भाबिष्यत सोंग्रा (prophet) and building directly on फोरायनाय (salvation, baseline). Must not be confused with a protector-deity role of the kind Bathoubwrai or the Kherai pantheon are sought for (this-worldly protection, harvest, household prosperity); this is the unique, exclusive, eschatological Savior of all humanity.

Chapter 5 — Equality with the Father, Life and Judgment

ἴσος τῷ θεῷ (isos tō theō) — “equal with God” (5:18). Rendering risk: CRITICAL. Proposed Bodo: ईश्वरजों समान (Isorjw saman, “equal with God”). Directly reinforces the baseline’s Deity of Christ doctrine; must never be softened to “like God” or “God’s special helper” — the text records this as the very charge (correctly perceived, even by hostile hearers) that provoked accusations of blasphemy.
ἀνάστασις ζωῆς / ἀνάστασις κρίσεως (anastasis zōēs / anastasis kriseōs) — “resurrection of life / resurrection of judgment” (5:29). Combines [BASELINE REUSE] जिउनाय सोलायनाय (resurrection) with जिउनाय (life) and the new बिसार (judgment, see 3:17 above) into a single eschatological contrast. Rendering risk: Critical, inheriting both component risks; must retain the CRITICAL forbidden substitution against फिन जोनोम for the resurrection component.
μαρτυρία (martyria) — testimony (5:31-39: John, Jesus’ works, the Father, the Scriptures all testify). See 3:11 above; reused and intensified here as a structuring motif of the chapter.

Chapter 6 — Bread of Life; the First Explicit “I AM”

ἐγώ εἰμι (egō eimi) — “I am.” The first explicit occurrence with a predicate (“I am the bread of life,” 6:35) inaugurates the seven “I Am” statements that structure much of John’s middle chapters (6:35; 8:12; 10:7,9; 10:11,14; 11:25; 14:6; 15:1,5), together with the unqualified, absolute “I am” of 8:58 and 18:5-6 that echoes the divine self-naming of Exodus 3:14 (LXX ἐγώ εἰμι). Rendering risk: CRITICAL as a category, requiring a dedicated doctrine entry (see Doctrine list). Proposed Bodo formula: आं…जायो (ang… jayw, “I am/exist as…”), pending confirmation of जायो as the correct existential copula from a Bodo-speaking theologian; this whole formula-family is provisional and must be confirmed before Phase 2 deployment, parallel to the baseline’s practice of flagging provisional compounds (cf. गोसाथारि, covenant).
ἄρτος τῆς ζωῆς (artos tēs zōēs) — “bread of life” (6:35,48,51). Rendering risk: High. Proposed Bodo: जिउनि रोटी (jiuni roti, “bread of life”), using रोटी (roti), a widely attested South Asian loanword for bread. Manna typology (6:31-33,49-51) requires explicit Old Testament background teaching given assumed low narrative literacy.
σάρξ / αἷμα (sarx/haima) — “flesh / blood” (6:51-56). Eucharistic-anticipating language distinct from the σάρξ senses already treated at 1:14 and 3:6; rendering risk: High. Requires explicit teaching to prevent a literal-cannibalistic misreading and to connect forward to the Last Supper and to Christ’s Substitutionary Death doctrine.
ἑλκύω (helkyō) — “draw, pull” (6:44, “no one can come to me unless the Father… draws him”). Rendering risk: High. Proposed Bodo: टानाय (tanai, “to draw/pull”). Directly parallels the baseline’s Effectual Calling doctrine (ईश्वरनि सायख, election) and inherits the same caution against भागी (impersonal fate) as a misreading.

Chapter 7 — Living Water and the Spirit Not Yet Given

ὕδωρ ζῶν — repeats 4:10-14’s living water image (7:38), now explicitly identified with the Spirit not yet given because Jesus is “not yet glorified” (7:39) — an important structural link between the Living Water and Holy Spirit/Counselor doctrines developed fully in chapters 14-16.
ὥρα / καιρός (hōra/kairos) — “hour/time” (7:6,8,30); see 2:4 note above. No further new term.

Chapter 8 — Light of the World; the Absolute “I AM”; Truth that Frees

ἐγώ εἰμι τὸ φῶς τοῦ κόσμου (8:12) — the second “I Am” statement; combines the “I AM” formula (see ch.6) with φῶς/κόσμος already treated (3:19, 3:16). Rendering risk: CRITICAL by inheritance from both component terms.
ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς (8:32) — “the truth will set you free.” [BASELINE REUSE, extended] सत्य (truth, see 3:21). New term: ἐλευθερόω (eleutheroō), “to free, liberate.” Rendering risk: High. Proposed Bodo: मुक्त होनाय (mukto honai, “to be freed/liberated”), a Sanskrit/Assamese loan. Must be taught carefully alongside the baseline’s forbidden substitution for “salvation”: मुक्त must not slide into मोक्ष-style liberation-from-the-cycle-of-rebirth language; the freedom in view here is freedom from slavery to sin (8:34, δοῦλος τῆς ἁμαρτίας, “slave of sin”), a moral-relational category, not a cosmological liberation.
πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί (8:58) — “before Abraham was, I AM.” Rendering risk: CRITICAL, the clearest single claim to pre-existent deity in the Gospel via direct echo of the divine name revealed at Exodus 3:14. Must be rendered as an emphatic, absolute self-identification, not softened into “I already existed” or “I was there before Abraham” in a merely temporal-priority sense that loses the divine-name resonance. Requires mandatory human theologian review at every occurrence.

Chapter 9 — Worship of the Son; Judgment as Spiritual Sight

προσκυνέω — the healed blind man worships Jesus (9:38); see 4:20-24 full field treatment. Here the term carries added CRITICAL weight because Jesus is the recipient of worship, not merely its topic — direct reinforcement of the Deity of Christ doctrine, and a strong teaching opportunity to distinguish worship rightly directed to Christ from worship directed to any figure in the Bathou pantheon or mediated through a doudini.
κρίσις (9:39, “for judgment I came into this world”) — see 3:17 above (बिसार); here judgment is reframed as a present reality tied to spiritual sight/blindness rather than only a future event.

Chapter 10 — Shepherd, Door, and Oneness with the Father

ἐγώ εἰμι ὁ ποιμὴν ὁ καλός (10:11,14) and ἐγώ εἰμι ἡ θύρα (10:7,9) — two further “I Am” statements. New component terms:
- ποιμήν (poimēn), “shepherd.” Rendering risk: Medium. Proposed Bodo: राखाल (rakhal, a widely attested Bengali/Assamese-region loanword for shepherd/herdsman), provisional pending native-speaker confirmation.
- θύρα (thyra), “door/gate.” Rendering risk: Low-Medium. Proposed Bodo: दुवार (duar), a standard Assamese-derived loan for door.
τίθημι τὴν ψυχήν (tithēmi tēn psychēn) — “lay down [one’s] life” (10:11,15,17-18; also 15:13). Rendering risk: Critical. Proposed Bodo: जिउ होनाय (jiu honai, “to give one’s life”), built on जिउ (life/soul). Central to the Substitutionary Death doctrine: Christ voluntarily lays down his life for the sheep — a self-giving act, not a ritual sacrifice extracted by a deity requiring appeasement (again distinguishing from the reciprocal-offering risk already flagged at “Lamb of God”).
ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν (10:30) — “I and the Father are one.” Rendering risk: CRITICAL. Proposed Bodo: आं आरो आफा मोनसे जायो (ang aro afa monse jayw, “I and the Father are one”), using मोनसे (one/single), a baseline root already present in मोनसे नि थाखाय बिनयनाय (intercession). This is the founding text for the curriculum’s Unity of the Father and the Son doctrine and must be reviewed by a human theologian at every occurrence; must never be softened to “the Father and I are in agreement” (a weaker unity-of-purpose reading) or strengthened into a modalist collapse of Father and Son into a single undifferentiated person — both misreadings are live risks in translation.
ἁγιάζω (hagiazō) — “sanctify, set apart, consecrate” (10:36, of the Father setting apart the Son; also 17:17,19). [BASELINE REUSE] पबित्रनाय root, extended here to a distinct christological sense (the Father’s setting-apart of the Son for his mission) alongside the believer-sanctification sense already in the baseline; flag for translator note distinguishing the two referents.

Chapter 11 — Resurrection and the Life; a Substitutionary Foreshadowing

ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή (11:25) — “I am the resurrection and the life.” Combines the “I AM” formula with [BASELINE REUSE] जिउनाय सोलायनाय (resurrection) and जिउनाय (life). Rendering risk: CRITICAL. Requires an explicit translator note distinguishing Lazarus’s raising (temporary, this-life restoration, a sign pointing forward) from Christ’s own resurrection and from believers’ final resurrection (permanent, eschatological) — three distinct referents sharing one Bodo term family, all of which must avoid फिन जोनोम.
εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ (11:50) — Caiaphas’s unwitting prophecy, “one man should die for the people.” Rendering risk: High, an important early textual anchor for the Substitutionary Death doctrine developed fully in chapters 12, 15, and 19. Proposed Bodo: reuse जिउ होनाय (see ch.10) with ठाखाय (for the sake of) to render the substitutionary “for/on behalf of” preposition ὑπέρ consistently across all its later occurrences (10:11; 15:13; and implicitly in ch. 19).

Chapter 12 — The Hour Has Come; Lifted Up; Glory over the Praise of Men

ἡ ὥρα (12:23,27) — “the hour” reaches its climactic use; see 2:4 note. Now unambiguously identified with the cross.
ὑψωθῆναι (12:32-34) — repeats the “lifted up” double-meaning of 3:14; see core-passage note. Consistency in rendering across 3:14, 8:28, and 12:32-34 is required per the Theological Consistency Rules inherited from the baseline.
υἱοὶ φωτός (huioi phōtos) — “sons of light” (12:36). Rendering risk: Medium. Proposed Bodo: उजवालनि गोरा-गोंसे (ujwalni gwra-gwnse, “children of the light”), built on उजवाल (light, see 3:19) — believers’ identity in contrast to darkness, complementing rather than replacing ईश्वरनि गोंसे (children of God, ch.1).
δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ (12:43) — “the glory/praise of men more than the glory of God.” [BASELINE REUSE] महिमा (glory), here used ironically of human approval-seeking rather than God’s own radiant honor; flag for translator note so the contrast is not lost in a single-word rendering.

Chapter 13 — The New Commandment

ἐντολὴ καινή (entolē kainē) — “new commandment” (13:34, “love one another as I have loved you”). Rendering risk: High. Proposed Bodo: नोतुन आदेश (notun adesh, “new command”), using आदेश (a Sanskrit/Hindi loan for command/instruction) rather than the baseline’s बिथान (which is reserved specifically for the Mosaic Law) — a deliberate distinction, since John frames Christ’s love-command as something new alongside, not identical to, the Law.
ἀγαπᾶτε ἀλλήλους (agapate allēlous) — “love one another” (13:34-35). See ch.16/21 for the full ἀγάπη entry; here it is introduced as the identifying mark of discipleship (“by this all will know you are my disciples”).
παραδίδωμι (paradidōmi) — “hand over, betray” (13:2,21, of Judas). Rendering risk: Medium. Proposed Bodo: धोका होनाय (dhoka honai, “to betray/deceive”), a standard Assamese/Hindi-region loan.

Chapter 14 — Way, Truth, Life; the First Counselor Promise

ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή (14:6) — “I am the way, the truth, and the life.” The sixth “I Am” statement, and the most exclusivist claim in the Gospel (“no one comes to the Father except through me”). Component terms:
- ὁδός (hodos), “way, road, path.” Rendering risk: Medium-High in this context (Low as a bare word). Proposed Bodo: लामा (lama, “path/road”). Must be taught with the full weight of exclusivity the surrounding clause supplies; लामा alone carries no such force and could otherwise be read as merely “a way among ways.”
- ἀλήθεια, ζωή — see 3:21, 3:15 above. Rendering risk overall: CRITICAL, both for its component “I Am” formula and for the explicit exclusivity claim, which must be preserved without softening per the baseline’s doctrinal-preservation rules on universality/exclusivity claims.
παράκλητος (paraklētos) — “Counselor, Advocate, Helper, Comforter” (14:16,26; 15:26; 16:7). Literal: one called alongside, an advocate or helper in a legal or supportive sense. Rendering risk: CRITICAL, a genuinely new term-family for this curriculum (the Romans baseline never needed a distinct term beyond bare “Holy Spirit,” पबित्र आत्था). Proposed Bodo: गोसो होग्रा (gwsw hogra, “the one who encourages/exhorts”), built directly on the baseline’s existing “exhort” entry (गोसो होनाय, exhort/encourage) with the agentive suffix -ग्रा. This must always be used in combination with, never as a substitute for, पबित्र आत्था — the Counselor IS the Holy Spirit in his specific advocate/helper role toward believers. [NEW FORBIDDEN] Must never be confused with, or illustrated by comparison to, a doudini’s role as a ritual intermediary who is temporarily seized/possessed to channel messages from Bathoubwrai or the Kherai pantheon: the Counselor permanently and personally indwells and teaches each believer; he does not seize a person’s faculties in a trance state.
τὸ πνεῦμα τῆς ἀληθείας (14:17) — “the Spirit of truth.” Combines पबित्र आत्था (baseline) with सत्य (truth, 3:21); no new independent risk beyond the components, but the combination should be recorded as a fixed phrase for consistency.
εἰρήνη (14:27) — “peace, my peace I leave with you.” [BASELINE REUSE] सान्ति; here specifically Christ’s own bequeathed, abiding peace, distinguished as the baseline already requires from the household-harmony and misfortune-averting peace sought through Bathou/Kherai offerings.

Chapter 15 — The True Vine; Abiding; Chosen Friends

ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή (15:1,5) — “I am the true vine.” The seventh and final “I Am” statement. Component term:
- ἄμπελος (ampelos), “grapevine.” Rendering risk: Medium, mainly practical (grape cultivation is not a major feature of Bodo agrarian life in the Bodoland region, unlike rice cultivation, which is itself tied to Mainao, the Bathou pantheon’s goddess of wealth and rice — a genuinely useful point of contrast for teaching, not equivalence). Proposed Bodo: अंगुर बिजाब (angur bijab, “grapevine”), provisional pending native-speaker confirmation; recommend the lesson explain the horticultural image (a vine’s branches drawing life from the vine) rather than assume familiarity.
μένω (menō) — “abide, remain, stay” (15:4-10, repeated ten times in this chapter alone). Rendering risk: High. Proposed Bodo: थानाय (thanai, “to remain/stay/abide”), a plain Bodo verb. The theological weight is entirely relational (ongoing, dependent union with Christ) and must be taught explicitly, since the word itself is unremarkable; risk lies in under-translation (treating it as merely “stay nearby”) rather than syncretism.
φίλοι / δοῦλοι (philoi/douloi) — “friends / servants/slaves” (15:15). Rendering risk: Medium. Proposed Bodo: मित्र (mitro, friend, Sanskrit loan) and गुलाम (gulam, servant/slave, a widely attested regional loan). The contrast (no longer servants but friends) is theologically significant for the intimacy Christ offers his disciples and should be preserved distinctly.
ἐξελεξάμην (exelexamēn) — “I have chosen/appointed you” (15:16,19). [BASELINE REUSE] ईश्वरनि सायख root (election); verb form to be recorded consistently with the noun.
παράκλητος… τὸ πνεῦμα τῆς ἀληθείας… μαρτυρήσει (15:26) — the Counselor’s role extended to testifying about Christ; combines gwsw hogra (14:16) with साक्ष्य (3:11).

Chapter 16 — The Counselor’s Convicting Work; Victory over the World

ἐλέγξει (elegxei) — “will convict, will expose” (16:8, “he will convict the world concerning sin, righteousness, and judgment”). See core-passage note at 3:20 (गुनाह फोरनाय); this is the fulfillment of that earlier anticipation and should be taught as a matched pair.
ὁδηγήσει εἰς πᾶσαν τὴν ἀλήθειαν (16:13) — “will guide into all truth.” No new term beyond सत्य (truth) and the Counselor already established; note structural link to the Inspiration of Scripture doctrine (baseline) — the Spirit’s truth-guiding work undergirds the Gospel’s own reliability.
νενίκηκα τὸν κόσμον (16:33) — “I have overcome the world.” Rendering risk: High. Proposed Bodo: जगतखौ जीनाय (jagatkhow jinai, “to conquer/overcome the world”), built on जगत (world, see 3:16). Must retain κόσμος’s negative-opposition sense here (the world as hostile system), distinct from its positive sense at 3:16 — an important teaching point about the same Bodo word (जगत) carrying two contrasting theological senses within a few chapters.

Chapter 17 — The High Priestly Prayer: Pre-existence, Glory, and Oneness Extended to Believers

πρὸ τοῦ τὸν κόσμον εἶναι (17:5,24) — “before the world existed / before the foundation of the world.” Rendering risk: CRITICAL. Proposed Bodo: जगत सोरजिनायनि सिगां (jagat sworjinaini sigang, “before the creation of the world”), the clearest single statement of the Deity and Pre-existence of Christ doctrine outside of 1:1 and 8:58, and requiring the same mandatory human theologian review.
ἵνα ὦσιν ἕν καθὼς ἡμεῖς ἕν (17:11,21-22) — “that they may be one, as we are one.” Extends the Unity of the Father and the Son (10:30, मोनसे) into a prayer for the unity of believers with one another and, derivatively, with the Father and Son. Rendering risk: CRITICAL. Must be taught carefully so that believers’ unity (relational, Spirit-given, moral) is not conflated with the ontological unity of Father and Son (one in essence/being) — a distinction easily lost if मोनसे is applied without qualification to both referents in the same lesson.
ἁγιάζω (17:17,19) — sanctify; see ch.10 note, extended here to believers (“sanctify them in the truth”) and to Christ’s self-consecration for his mission.

Chapter 18 — Trial Narratives; “I Am He”; What Is Truth?

ἐγώ εἰμι (18:5-6,8) — the arresting soldiers fall back at Jesus’ unqualified “I am he” (rendered in most English translations with an added “he” not present in the Greek). Rendering risk: High, echoing but distinct from the absolute 8:58 usage; flag for translator note connecting this scene to the “I AM” doctrine category even though it occurs outside the seven formal “I Am + predicate” statements.
βασιλεία οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου (18:36) — “my kingdom is not of this world.” [BASELINE REUSE] ईश्वरनि राज्य (kingdom of God) combined with जगत (world); reinforces the baseline’s existing caution against a territorial-political reading, now doubly relevant given Pilate’s specifically political line of questioning.
τί ἐστιν ἀλήθεια (18:38) — “what is truth?” No new term; Pilate’s question ironically stands in the presence of the one who is himself “the truth” (14:6).

Chapter 19 — The Cross; “It Is Finished”; the Lamb Fulfilled

σταυρός / σταυρόω (stauros/stauroō) — “cross / to crucify.” This term is entirely absent from the Romans baseline (Romans discusses the cross theologically but the specific crucifixion vocabulary was not required for that curriculum’s glossary) and must be newly established here. Rendering risk: CRITICAL. Proposed Bodo: क्रूस (krus), the standard transliterated loanword used across regional Bible translation traditions (parallel to Assamese ক্ৰুচ/ক্রুশ). Verb: क्रूसाव लाबनाय (krusao labanai, “to crucify/nail to the cross”). This term anchors the Christ’s Substitutionary Death doctrine and must be reviewed by a human theologian at every occurrence, with explicit teaching that this was a real, historical, physical execution — not a symbolic or ritually re-enactable event.
τετέλεσται (tetelestai) — “it is finished/completed” (19:30). Rendering risk: CRITICAL. Proposed Bodo: पूरा जाबाय (pura jabai, “it is completed”). Must convey a once-for-all, perfect completion of Christ’s atoning work — no repetition, no supplementary ritual required — directly countering any assimilation to a cycle of repeatable offerings.
Lamb typology fulfilled (19:33-36, no bone broken; cf. Exodus 12): reuses ईश्वरनि भेडा गोरा established at 1:29; requires explicit Passover background teaching.

Chapter 20 — Resurrection Appearances; the Book’s Purpose Statement

ὁ κύριος μου καὶ ὁ θεός μου (20:28) — “My Lord and my God!” Thomas’s confession. [BASELINE REUSE] प्रभु (Lord) + ईश्वर (God), combined here into the single strongest direct confession of Christ’s full deity in the Gospel. Rendering risk: CRITICAL; mandatory human theologian review; must be rendered without qualification, exactly paralleling the baseline’s treatment of the Romans 10:9 Lordship confession as a fixed, verbatim-consistent text.
λάβετε πνεῦμα ἅγιον (20:22) — “receive the Holy Spirit.” [BASELINE REUSE] पबित्र आत्था; must always appear in full per the baseline’s forbidden-substitution rule (never bare आत्था/देउ).
καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς (20:21) — “as the Father sent me, I also send you.” Combines the sending/mission language already present in the baseline (मंगल खबरनि दायो, mission) with a new christological grounding: the disciples’ sending is patterned directly on the Father’s sending of the Son. Rendering risk: High.
20:30-31 — the Gospel’s own purpose statement (“these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name”). No new lexical terms, but this verse functions as the theological summary of nearly every doctrine category in this curriculum simultaneously (Messiah, Sonship, Faith, Eternal Life) and should be flagged in Phase 2 for maximal consistency and priority review.

Chapter 21 — Restoration and Love Reaffirmed

ἀγαπᾷς με / φιλῶ σε (agapas me / philō se) — Jesus’ threefold question to Peter uses ἀγαπάω (the self-giving love already established at 3:16 and 13:34) while Peter each time replies with φιλέω (warm affection/friendship-love), a Greek nuance most translations, including likely Bodo, cannot preserve with two fully distinct native verbs. Rendering risk: Medium-High as a translation-craft issue, though not primarily a syncretism risk. Proposed Bodo: प्रेम (prem, established at 3:16/13:34) for ἀγαπάω, and a provisional मोसोन्दो (mwswndo, “fondness/affection”) for φιλέω, flagged for theologian confirmation as to whether this distinction is worth preserving explicitly in lesson commentary (it likely cannot be preserved in the base translated Bible text itself, but should be explained in the accompanying study material).
No further new theological vocabulary; chapter otherwise reuses shepherd imagery (“feed my sheep,” 21:15-17, see ch.10 राखाल) and the resurrection/appearance vocabulary already established in ch. 20.

Summary of New Forbidden Substitutions Surfaced by This Analysis (for Step 12 revision)

गुरु (guru) — never for “Rabbi/Teacher” applied to Jesus; collides with Kalicharan Brahma’s “Gurudev” title.
फिन जोनोम (rebirth) — already forbidden for resurrection; equally and even more urgently forbidden for John 3’s “born again,” where the text’s own wording most directly invites this misreading.
पूजा (puja) — never as the primary term for Christian worship of God; collides directly with the name of the Kherai puja festival.
बार (wind/air) — flag, do not forbid outright, but require a mandatory translator’s note wherever John 3:8’s wind/Spirit wordplay is rendered, given its identity with one of Bathouism’s five sacred elements.
Doudini-possession imagery — never used to illustrate the Paraclete/Counselor’s indwelling work, nor the Incarnation (already forbidden in baseline), nor any “I AM” self-disclosure.

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