Doctrine Analysis
Doctrine Analysis — Luke — English → Bodo
Purpose
This document is the full doctrine matrix for the Gospel of Luke curriculum, anchored theologically by the core passage Luke 4:16-21 (Jesus reading Isaiah 61 in the Nazareth synagogue) but spanning all 24 chapters as required by the PRD Phase 1 full-book-coverage mandate. It is fully consistent with assets/doctrine_risk_registry.json: the same 28 doctrines, the same risk tiers, and the same review routing appear here in expanded, chapter-referenced form. Part 1 restates the doctrine set as a flat matrix for quick reference. Part 2 walks the book chapter by chapter so that no chapter’s doctrinal content is silently omitted, explicitly noting chapters whose load is lighter or largely reuses vocabulary/doctrine already anchored elsewhere. Part 3 reconciles totals against the registry’s risk_summary.
Part 1: Full Doctrine Matrix
| # | Doctrine | Bodo Doctrine Name | Risk | Supporting Passages (Luke) | Translation Risk Summary | Review Routing |
|---|---|---|---|---|---|---|
| 1 | Messianic Promise and Anointing | मसीहनि थारायनाय आरो अभिषेक | Critical | 1:32-33; 2:11,26; 3:15-17; 4:18-21; 9:20; 22:67; 24:26,46 | अभिषेक जानाय (anointing) must not equate to a doudini’s ritual preparation for Kherai trance; मसीह must not be one figure among many Bathou pantheon deities/mediators. | Human theologian |
| 2 | Incarnation and Virgin Birth | कुवारि सोंनायजों मानसि गुदि सोलायनाय | Critical | 1:26-38; 2:1-20 | The Spirit’s “overshadowing” (1:35) must be distinguished from doudini possession; Bathou’s aniconic worship (sijou plant, no embodied image) makes any embodiment language unfamiliar and needing ground-up teaching. | Human theologian |
| 3 | Deity and Sonship of Christ | मसीहनि ईश्वरत्व आरो गोरानि जोरा | Critical | 1:32,35; 3:22,38; 9:35; 22:70 | Eternal, co-equal Sonship must not soften to “an elder-spirit’s son” within the Bathou pantheon, nor be flattened into Brahma Dharma’s non-trinitarian monotheism. | Human theologian |
| 4 | Son of Man | मानसिनि गोरा खान्थि | Critical | 5:24; 6:5,22; 7:34; 9:22,26,44,58; 12:8,10,40; 17:22-30; 19:10; 22:69; 24:7 | Distinct from/complementary to Son of God; must never be softened toward a deity’s temporary human manifestation resembling Kherai-trance embodiment. | Human theologian |
| 5 | Lordship of Christ | मसीहनि प्रभुत्व | Critical | 2:11; 19:38; 20:41-44; 24:34 | Never use बर’ऐ/बुरहा elder-titles reserved for Bathoubwrai/Kherai pantheon; exclusive supreme Lordship, not one great elder-spirit among several. | Human theologian |
| 6 | Resurrection of Christ | मसीहनि जिउनाय सोलायनाय | Critical | 9:22; 16:31; 18:33; 20:27-38; 24:1-49 | Never फिन जोनोम (rebirth/reincarnation, absorbed via Brahma Dharma reform); the Sadducees’ seven-brothers question (20:27-38) is specifically vulnerable to cyclical-rebirth misreading. | Human theologian |
| 7 | The Holy Spirit’s Work in Salvation History | पबित्र आत्थानि फोरायनायनि इतिहासाव बानाय | Critical | 1:15,35,41,67; 3:22; 4:1,14,18; 10:21; 11:13; 12:10; 24:49 | Largest comparative-religion risk in Luke: repeated visible “filling” (Elizabeth, Zechariah, John, Jesus, disciples) must not assimilate to doudini Kherai-trance possession; “power from on high” (24:49) must avoid ओखrang (Bathou sky-cosmology element). | Human theologian |
| 8 | Jesus as Savior for All Nations and All People (Jew/Gentile, Rich/Poor) | सर्बजुथुद आरो सर्बमानुषनि थाखाय फोरायग्रा | Critical | 2:32; 3:6; 4:25-27; 7:1-10; 10:25-37; 13:29; 14:15-24; 17:11-19; 19:1-10; 23:47; 24:47 | Boundary-crossing salvation (Gentile centurion, Samaritans, tax collectors, rich and poor alike) must not be softened for social comfort despite live Bodo ethnic/territorial identity politics. | Human theologian |
| 9 | Good News to the Poor and Marginalized | गरीब आरो सिदा मानुषनि थाखाय मंगल खबर | High | 4:18; 6:20-26; 7:22; 14:13,21; 16:19-31; 18:22; 21:1-4 | Cuts against Bathou prosperity-seeking ritual logic and Brahma Dharma’s karma-ethic (poverty as demerit); favor toward the poor must be taught as apart from merit or ritual standing. | Human theologian |
| 10 | Repentance and Forgiveness of Sins | मन बदलनाय आरो गुनाहनि माफनाय | Critical | 3:3,8; 5:20-24,32; 7:47-50; 15:1-32; 17:3-4; 19:1-10; 23:34; 24:47 | Individual, God-ward turning, not participation in Brahma Dharma’s institutional 1912 reform project; forgiveness is reconciliation with a personal God, distinct from household/community purification rites preceding Bathou/Kherai ceremonies. | Human theologian |
| 11 | Prayer and Dependence on God | बिनयनाय आरो ईश्वरनि सायाव सोलायनाय | High | 1:13; 3:21; 5:16; 6:12; 9:18,28-29; 10:21-22; 11:1-13; 18:1-14; 22:39-46 | Direct, relational access to a personal Father must be distinguished from petitions carried to Bathoubwrai/Kherai pantheon via a doudini or ओझा, and from भागी (impersonal fate) at Gethsemane (22:42). | Human theologian |
| 12 | The Kingdom of God Present and Future | ईश्वरनि राज्य दानि आरो हाबिनि | Critical | 4:43; 8:1,10; 9:2,62; 10:9,11; 11:20; 13:18-30; 17:20-21; 19:11-27; 21:1-36; 22:16-18; 23:42 | Genuine present in-breaking (10:9,11; 17:20-21) must not collapse into purely future hope, a political/ethnic-territorial kingdom (Bodoland Territorial Region sensitivities), or a Kherai-trance-like observable sign-event (explicitly denied at 17:20-21). | Human theologian |
| 13 | The Cost and Joy of Discipleship | सिष्य जानायनि दाम आरो रांगायनाय | High | 5:11,27-28; 9:23-26,57-62; 14:25-33; 18:22-30 | Distinguish from Hindu/Brahma-Dharma guru-śiṣya devotional pupilage; total, exclusive allegiance including “hating” father/mother (14:26) relativizes even strong clan (afad) loyalty. | Human theologian |
| 14 | Jesus’ Compassion and Table Fellowship with Sinners | मसीहनि गोसोमोन आरो गुनाहगार मानुषजों लोगोसे खानाय | High | 5:29-32; 7:13,36-50; 10:33; 15:1-2,20; 19:1-10; 22:14-20; 24:30-35 | Distinguish from Kherai food-offerings made TO the pantheon; here welcome flows TO outcasts, not reciprocal ritual exchange; visceral compassion (7:13; 10:33; 15:20), not ritual pity for social credit. | Human theologian |
| 15 | Fulfillment of Prophecy | भाबिष्यत रांनि सिद्ध जानाय | High | 1:1; 4:21; 18:31; 21:22; 22:37; 24:25-27,44-46 | Linear historical fulfillment has no parallel in Bathou’s oral tradition; must not be assimilated into Brahma Dharma’s own progressive-reform narrative. | Human theologian |
| 16 | Inspiration and Authority of Scripture | पबित्र सास्त्रनि प्रेरणा आरो अधिकार | Critical | 4:16-21; 24:27,32,44-45 | Jesus reads a fixed, already-written, citable text (core passage); Bathou tradition is entirely oral, Brahma Dharma has its own separate literature; the fixed, closed-canon category must be taught from the ground up. | Human theologian |
| 17 | Davidic Covenant and Messianic Lineage | दाऊदनि गोसाथारि आरो मसीहनि बेंसे | High | 1:32-33,69; 2:4,11; 3:23-38; 18:38-39; 20:41-44 | Requires explicit OT covenant-history background; no Bathou analog, though Bodo clan (afad) lineage-value gives a natural teaching bridge. | Human theologian |
| 18 | New Covenant in Christ’s Blood | मसीहनि थैसोंजों नबा गोसाथारि | Critical | 22:14-20 | The single most consequential comparative-religion flag in the curriculum: Kherai puja’s animal-blood offerings to Bathoubwrai/the pantheon, and Brahma Dharma’s self-styled 1912 “renewal,” both risk contaminating Christ’s once-for-all, voluntary self-gift; requires sustained explicit contrast. | Human theologian |
| 19 | Spiritual Warfare and Kingdom Conflict with Satan | साइतानजों ईश्वरनि राज्यनि गोन्दान | High | 4:1-13; 8:26-39; 10:18; 11:14-23; 13:16; 22:3,31 | Satan is a singular personal adversary, not one nature/ancestral spirit among the Bathou/Kherai pantheon; exorcism is authoritative confrontation, not ritual negotiation with देउ. | Human theologian |
| 20 | Universal Human Sinfulness and Need for Grace | सर्बमानुषनि गुनाह आरो मोफादांनाय दान | High | 5:8,32; 7:37-50; 15:1-32; 18:9-14 | The tax collector’s prayer (18:13-14) shows standing before God cannot be earned by ritual observance or merit; resists both Bathou reciprocal-offering logic and Brahma Dharma’s पुण्य-ethic. | Human theologian |
| 21 | Assurance of Salvation through Faith | बिश्वासजों फोरायनायनि निश्चय | High | 7:50; 8:48; 17:19; 18:42; 23:43 | Dual healing/salvation sense of “your faith has saved you” and the criminal’s immediate paradise assurance (23:43) must be a settled, present certainty, not a temporary heavenly waystation in an ongoing rebirth cycle. | Human theologian |
| 22 | Ascension and Great Commission | मसीह सर्गाव जायख्रोमनाय आरो गोदान होनाय | High | 24:44-53 | Christ’s bodily exaltation and commissioning must not be reduced to a temporary heavenly stage; “power from on high” must avoid ओखrang (Bathou sky-cosmology element). | Human theologian |
| 23 | Mission to the Nations | जुथुदखौनि थाखाय मंगल खबरनि दायो | Medium | 9:1-6; 10:1-16; 24:47-49 | Frame the sending of the Twelve/seventy-two/Great Commission as the church’s own ongoing calling, not a foreign historical project, given American Baptist mission history’s entanglement with colonial-era administration in local memory. | Native speaker review |
| 24 | Church as God’s People | ईश्वरनि जाति महरै मण्डली | Medium | 5:1-11; 6:12-16; 22:14-30 | The community Jesus forms (the Twelve, the seventy-two, women disciples, 8:1-3) is a new covenant community, not a village ritual institution or Brahma Dharma-style reform organization. | Native speaker review |
| 25 | Civil Authority and Kingdom Allegiance | सरकारनि अधिकार आरो ईश्वरनि राज्यनि निष्ठा | Medium | 20:20-26; 23:1-25 | ”Render to Caesar…” must distinguish legitimate civil obligation from ultimate allegiance to God, live given Bodoland Territorial Region politics. | Native speaker review |
| 26 | Sabbath and the Fulfillment of the Law | सानिबार आरो बिथाननि सिद्ध जानाय | Medium | 4:16,31; 6:1-11; 13:10-17; 14:1-6 | No native weekly fixed holy-rest institution in Bodo tradition (Bathou observance is occasional/seasonal); Sabbath healings reveal mercy fulfilling, not abolishing, the Law, distinct also from Brahma Dharma’s codified conduct rules. | Native speaker review |
| 27 | Thanksgiving and Praise | धिनानाय आरो महिमा होनाय | Low | 1:46-55,64; 2:13-14,20; 17:11-19; 18:11; 24:52-53 | Minor risk of being read as ritual thanks-offering language rather than heartfelt gratitude. | Automated review |
| 28 | Joy as Fruit of Salvation | फोरायनायनि साजा महरै रांगायनाय | Low | 1:14; 2:10; 10:17,21; 15:7,10,32; 19:37; 24:41,52 | Minor risk of confusion with festival merriment (successful Kherai puja/harvest celebration); framed at the book’s opening and closing as heaven’s own joy over repentance. | Automated review |
Part 2: Chapter-by-Chapter Doctrinal Coverage
Every chapter of Luke is addressed below. Where a chapter’s contribution is primarily supporting/reinforcing material for a doctrine already anchored elsewhere, this is stated explicitly rather than left silent, per the full-book-coverage mandate.
Chapter 1 (1:1-80). Active doctrines: Inspiration and Authority of Scripture (1:1, prologue’s eyewitness/orderly-account claim — supporting); Messianic Promise and Anointing (1:32-33); Incarnation and Virgin Birth (1:26-38); Deity and Sonship of Christ (1:32,35); The Holy Spirit’s Work in Salvation History (1:15,35,41,67 — the repeated Spirit-filling of Elizabeth, Zechariah, and John is the doctrine’s first and most concentrated cluster in the book); Prayer and Dependence on God (1:13); Davidic Covenant and Messianic Lineage (1:32-33,69); Thanksgiving and Praise (1:46-55,64 — Magnificat, Benedictus); Joy as Fruit of Salvation (1:14). Highest risk: Critical. Routing: Human theologian.
Chapter 2 (2:1-52). Active doctrines: Messianic Promise and Anointing (2:11,26); Incarnation and Virgin Birth / Nativity (2:1-20); Jesus as Savior for All Nations (2:32, “light for revelation to the Gentiles”); Davidic Covenant (2:4,11); Thanksgiving and Praise (2:13-14,20,38); Joy as Fruit of Salvation (2:10); Sabbath and Fulfillment of the Law (2:22-27, circumcision/purification/presentation — supporting background); Fulfillment of Prophecy (2:25-35, Simeon and Anna — supporting). Highest risk: Critical. Routing: Human theologian.
Chapter 3 (3:1-38). Active doctrines: Repentance and Forgiveness of Sins (3:3,8 — John’s baptism of repentance); Messianic Promise and Anointing (3:15-17); The Holy Spirit’s Work in Salvation History (3:22 — dove descending at Jesus’s baptism); Deity and Sonship of Christ (3:22, the Father’s voice; 3:38, genealogy to Adam/“son of God”); Davidic Covenant and Messianic Lineage (3:23-38, genealogy). Highest risk: Critical. Routing: Human theologian.
Chapter 4 (4:1-44) — CORE PASSAGE CHAPTER. Active doctrines: Messianic Promise and Anointing (4:18-21, the Isaiah 61 citation and “today this Scripture is fulfilled”); Inspiration and Authority of Scripture (4:16-21, the core passage — Jesus locates and reads a fixed, citable text); The Holy Spirit’s Work in Salvation History (4:1,14,18); Good News to the Poor and Marginalized (4:18); The Kingdom of God Present and Future (4:43); Spiritual Warfare and Kingdom Conflict with Satan (4:1-13, the wilderness temptation); Sabbath and the Fulfillment of the Law (4:16,31). This chapter carries the single heaviest theological load in the curriculum and anchors the whole book. Highest risk: Critical. Routing: Human theologian.
Chapter 5 (5:1-39). Active doctrines: Repentance and Forgiveness of Sins (5:20-24,32); Jesus’ Compassion and Table Fellowship with Sinners (5:29-32, Levi’s banquet); The Cost and Joy of Discipleship (5:11,27-28); Church as God’s People (5:1-11, the calling of the first disciples — supporting); Universal Human Sinfulness and Need for Grace (5:8,32). Highest risk: Critical. Routing: Human theologian.
Chapter 6 (6:1-49). Active doctrines: Sabbath and the Fulfillment of the Law (6:1-11); Good News to the Poor and Marginalized (6:20-26, Beatitudes and Woes); Church as God’s People (6:12-16, the naming of the Twelve — supporting); The Cost and Joy of Discipleship (6:13,17,20,40). Highest risk: High. Routing: Human theologian (6:20-26); Native speaker review (6:1-16 background elements).
Chapter 7 (7:1-50). Active doctrines: Jesus’ Compassion and Table Fellowship with Sinners (7:13,36-50, the centurion’s servant, the sinful woman); Assurance of Salvation through Faith (7:50); Fulfillment of Prophecy (7:16,26, “a prophet has arisen” / John the Baptist’s role — supporting); Son of Man (7:34); Good News to the Poor and Marginalized (7:22, the sign-list echo of 4:18); Jesus as Savior for All Nations (7:1-10, the Gentile centurion). Highest risk: Critical. Routing: Human theologian.
Chapter 8 (8:1-56). Active doctrines: The Kingdom of God Present and Future (8:1,10, parable of the sower); Assurance of Salvation through Faith (8:48); Spiritual Warfare and Kingdom Conflict with Satan (8:26-39, the Gerasene demoniac); Church as God’s People (8:1-3, the women who accompanied Jesus — supporting). Highest risk: Critical. Routing: Human theologian.
Chapter 9 (9:1-62). Active doctrines: Son of Man (9:22,26,44,58); Resurrection of Christ (9:22, the first passion prediction); The Kingdom of God Present and Future (9:2,62); The Cost and Joy of Discipleship (9:23-26,57-62); Mission to the Nations (9:1-6, sending of the Twelve); Deity and Sonship of Christ (9:35, the Transfiguration voice). Highest risk: Critical. Routing: Human theologian.
Chapter 10 (10:1-42). Active doctrines: Mission to the Nations (10:1-16, sending of the seventy-two); The Kingdom of God Present and Future (10:9,11, “the kingdom of God has come near”); Jesus’ Compassion and Table Fellowship with Sinners (10:33, Good Samaritan’s compassion — extended to neighbor-love); Jesus as Savior for All Nations (10:25-37, the Samaritan as moral exemplar); Prayer and Dependence on God (10:21-22, Jesus’ prayer of thanksgiving to the Father). Highest risk: Critical. Routing: Human theologian.
Chapter 11 (11:1-54). Active doctrines: Prayer and Dependence on God (11:1-13, the Lord’s Prayer and the friend at midnight); The Holy Spirit’s Work in Salvation History (11:13, “the Father will give the Holy Spirit”); Spiritual Warfare and Kingdom Conflict with Satan (11:14-23, exorcism controversy). Highest risk: Critical. Routing: Human theologian.
Chapter 12 (12:1-59). Active doctrines: Prayer and Dependence on God (12:6-7,22-31, God’s providential care — reuses baseline Providence framework); The Cost and Joy of Discipleship (12:1-12, fearless confession); Son of Man (12:8,10,40). Highest risk: Critical (Son of Man). Routing: Human theologian.
Chapter 13 (13:1-35). Active doctrines: Repentance and Forgiveness of Sins (13:1-5, “unless you repent”); Sabbath and the Fulfillment of the Law (13:10-17, healing of the bent woman); The Kingdom of God Present and Future (13:18-30, mustard seed, leaven, narrow door); Fulfillment of Prophecy (13:33-34, Jesus’ lament over Jerusalem — supporting). Highest risk: Critical. Routing: Human theologian.
Chapter 14 (14:1-35). Active doctrines: Sabbath and the Fulfillment of the Law (14:1-6); Good News to the Poor and Marginalized (14:13,21, the great banquet’s invitation to the poor); The Kingdom of God Present and Future (14:15-24, the banquet parable); The Cost and Joy of Discipleship (14:25-33, counting the cost). Highest risk: High. Routing: Human theologian.
Chapter 15 (15:1-32). Active doctrines: Repentance and Forgiveness of Sins (15:1-32, lost sheep/coin/son — the doctrine’s fullest concentration in the book); Jesus’ Compassion and Table Fellowship with Sinners (15:1-2,20); Joy as Fruit of Salvation (15:7,10,32); Universal Human Sinfulness and Need for Grace (15:1-32). Highest risk: Critical. Routing: Human theologian.
Chapter 16 (16:1-31). Active doctrines: Good News to the Poor and Marginalized (16:19-31, the rich man and Lazarus); Resurrection of Christ (16:31, “if they will not listen… even if someone rises from the dead” — supporting, ironic foreshadowing); Sabbath and the Fulfillment of the Law (16:16-17, “the Law and the Prophets”). Highest risk: Critical (16:31 resurrection allusion). Routing: Human theologian.
Chapter 17 (17:1-37). Active doctrines: The Kingdom of God Present and Future (17:20-21, “the kingdom of God is in your midst”); Assurance of Salvation through Faith (17:19); Repentance and Forgiveness of Sins (17:3-4); Jesus as Savior for All Nations (17:11-19, the Samaritan leper). Highest risk: Critical. Routing: Human theologian.
Chapter 18 (18:1-43). Active doctrines: Prayer and Dependence on God (18:1-14, persistent widow, Pharisee and tax collector); Universal Human Sinfulness and Need for Grace (18:9-14); Assurance of Salvation through Faith (18:42); The Cost and Joy of Discipleship (18:22-30, the rich ruler); Resurrection of Christ (18:33, third passion prediction — supporting). Highest risk: Critical. Routing: Human theologian.
Chapter 19 (19:1-48). Active doctrines: Jesus as Savior for All Nations and All People (19:1-10, Zacchaeus — rich tax collector); Repentance and Forgiveness of Sins (19:1-10, “salvation has come to this house today”); The Kingdom of God Present and Future (19:11-27, parable of the minas); Lordship of Christ (19:38, triumphal entry acclamation). Highest risk: Critical. Routing: Human theologian.
Chapter 20 (20:1-47). Active doctrines: Lordship of Christ (20:41-44, “David calls him Lord”); Resurrection of Christ (20:27-38, the Sadducees’ question — a passage carrying heightened rebirth/reincarnation-misreading risk in this destination language); Davidic Covenant and Messianic Lineage (20:41-44); Civil Authority and Kingdom Allegiance (20:20-26, “render to Caesar”). This chapter’s doctrinal content is fully reviewed and largely reuses Lordship, Resurrection, and Covenant vocabulary already anchored in Chapters 1-3 and 9; no new theological terms beyond those already catalogued are introduced. Highest risk: Critical. Routing: Human theologian.
Chapter 21 (21:1-38). Active doctrines: The Kingdom of God Present and Future (21:1-36, the Olivet discourse); Good News to the Poor and Marginalized (21:1-4, the widow’s offering); Fulfillment of Prophecy (21:22,24, prophetic warning of judgment on Jerusalem — supporting). This chapter’s content is fully reviewed and largely reuses Kingdom, Scripture-authority/fulfillment, and mission vocabulary already anchored elsewhere; no genuinely new theological category is introduced. Highest risk: Critical. Routing: Human theologian.
Chapter 22 (22:1-71). Active doctrines: New Covenant in Christ’s Blood (22:14-20, the Last Supper — the single highest-stakes comparative-religion passage in the curriculum); Prayer and Dependence on God (22:39-46, Gethsemane, “not my will but yours”); Son of Man (22:22,48,69); Lordship of Christ (22:67-70, the Sanhedrin interrogation); Spiritual Warfare and Kingdom Conflict with Satan (22:3,31, Satan entering Judas, testing Peter); Church as God’s People (22:14-30, the Twelve at table). Highest risk: Critical. Routing: Human theologian.
Chapter 23 (23:1-56). Active doctrines: Lordship of Christ / Messianic Promise (23:2,35,39, mocking titles at the cross); Repentance and Forgiveness of Sins (23:34,42-43, “Father, forgive them”; the repentant criminal); Assurance of Salvation through Faith (23:43, “today you will be with me in paradise”); Civil Authority and Kingdom Allegiance (23:1-25, the trials before Pilate and Herod); Universal Human Sinfulness and Need for Grace (23:1-49, supporting, the crowd’s culpability). This chapter’s content is fully reviewed and largely reuses cross, forgiveness, and paradise vocabulary already anchored in Chapter 22’s cluster; the paradise/assurance material (23:43) is its one genuinely load-bearing new emphasis. Highest risk: Critical. Routing: Human theologian.
Chapter 24 (24:1-53). Active doctrines: Resurrection of Christ (24:1-49, the empty tomb, the Emmaus road, the appearance to the Eleven); Fulfillment of Prophecy (24:25-27,44-46); Inspiration and Authority of Scripture (24:27,32,44-45); Ascension and Great Commission (24:44-53); Mission to the Nations (24:47-49); Thanksgiving and Praise (24:52-53); Joy as Fruit of Salvation (24:41,52). This is the book’s second-heaviest doctrinal chapter after Chapter 4 and Chapter 22, closing the resurrection, scripture, and commissioning threads opened throughout the Gospel. Highest risk: Critical. Routing: Human theologian.
Part 3: Risk Summary Reconciliation
| Risk Tier | Doctrine Count (this document) | Doctrine Count (doctrine_risk_registry.json) | Match |
|---|---|---|---|
| Critical | 12 | 12 | ✓ |
| High | 10 | 10 | ✓ |
| Medium | 4 | 4 | ✓ |
| Low | 2 | 2 | ✓ |
| Total | 28 | 28 | ✓ |
| Requiring human theologian review | 22 | 22 | ✓ |
| Requiring native speaker review | 4 | 4 | ✓ |
| Automated review only | 2 | 2 | ✓ |
All 24 chapters of Luke have been explicitly reviewed above. No chapter is silently omitted; Chapters 20, 21, and 23 are the three chapters whose new-term load is lightest and are noted as such, consistent with the equivalent note in 08_core_glossary.md.
Critical Risk Doctrines
Messianic Promise and Anointing
Bodo name: मसीहनि थारायनाय आरो अभिषेक
Key terms: messiah, anointed, christ
Review routing: Human theologian
Anointing (अभिषेक जानाय) is the etymological hinge to मसीह and must not be equated with a doudini’s ritual preparation for Kherai trance, nor may Messiah be presented as one figure among the many deities and spirit-mediators recognized in the Bathou pantheon.
Incarnation and Virgin Birth
Bodo name: कुवारि सोंनायजों मानसि गुदि सोलायनाय
Key terms: virgin, overshadow, son of god
Review routing: Human theologian
The Spirit’s overshadowing of a virgin (1:35) must be distinguished from a doudini being ritually ‘covered’/seized in Kherai trance-possession, a real, currently-practiced phenomenon; Bathou worship’s own aniconic character (the sijou plant, not an embodied image) makes any embodiment language doctrinally unfamiliar and in need of careful, ground-up teaching.
Deity and Sonship of Christ
Bodo name: मसीहनि ईश्वरत्व आरो गोरानि जोरा
Key terms: son of god, most high, glory
Review routing: Human theologian
Eternal, unique, co-equal Sonship must not be softened to ‘a great elder-spirit’s son’ within the populated Bathou pantheon, which includes many divine and semi-divine figures, nor confused with Brahma Dharma’s monotheistic-but-non-trinitarian framing of a single high God without a divine Son.
Son of Man
Bodo name: मानसिनि गोरा खान्थि
Key terms: son of man
Review routing: Human theologian
A title distinct from and complementary to Son of God, holding together genuine humanity, suffering, and Daniel 7’s exalted authority; must never be softened toward a deity’s temporary human manifestation reminiscent of Kherai-trance embodiment, where the host’s own identity recedes during ritual.
Lordship of Christ
Bodo name: मसीहनि प्रभुत्व
Key terms: lord, son of david
Review routing: Human theologian
Must never use बर’ऐ/बुरहा, the honorific elder-titles reserved for Bathoubwrai and the Kherai pantheon, which would place Christ inside the existing pantheon as one great elder-spirit among several rather than exclusive supreme Lord.
Resurrection of Christ
Bodo name: मसीहनि जिउनाय सोलायनाय
Key terms: resurrection
Review routing: Human theologian
Bodily, historical, once-for-all resurrection must never be rendered with फिन जोनोम, the rebirth/reincarnation concept absorbed into Bodo religious discourse via Brahma Dharma’s Hindu-influenced reform teaching; the Sadducees’ seven-brothers hypothetical (20:27-38) is specifically vulnerable to a cyclical-rebirth-flavored misreading.
The Holy Spirit’s Work in Salvation History
Bodo name: पबित्र आत्थानि फोरायनायनि इतिहासाव बानाय
Key terms: holy spirit, filled with the holy spirit, spirit of the lord, power from on high
Review routing: Human theologian
Luke’s single largest comparative-religion risk beyond the Romans baseline: the Spirit’s repeated, visible filling of Elizabeth, Zechariah, John, Jesus, and later the disciples can easily be assimilated by a Kherai-trance-familiar reader to the doudini’s ritual possession role; must be taught as producing coherent, Scripture-saturated, doctrinally content-full speech directed to the one true God, not oracular trance-utterance mediating the Bathou pantheon. ‘Power from on high’ (24:49) must additionally avoid ओखrang, the Bathou sky-cosmology element represented on the sijou plant.
Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)
Bodo name: सर्बजुथुद आरो सर्बमानुषनि थाखाय फोरायग्रा
Key terms: gentiles, all nations, samaritan, poor, rich
Review routing: Human theologian
Jesus’s saving welcome to Gentile centurions, despised Samaritans, tax collectors, and both rich (Zacchaeus) and poor alike must be taught as genuine boundary-crossing salvation without ethnic/clan or economic qualification, even though contemporary Bodo identity in Assam is closely tied to ethnic and territorial belonging; must not be softened for social comfort.
Repentance and Forgiveness of Sins
Bodo name: मन बदलनाय आरो गुनाहनि माफनाय
Key terms: repentance, forgiveness, sin, lost
Review routing: Human theologian
Repentance must be an individual, God-ward turning evidenced by changed life, not participation in Brahma Dharma’s own institutional 1912 reform project of Sanskritized religious purity; forgiveness of sins is reconciliation with a holy, personal God, distinct from the household/community purification rites preceding Bathou and Kherai ceremonies, which restore ritual or social harmony rather than answer to God.
The Kingdom of God Present and Future
Bodo name: ईश्वरनि राज्य दानि आरो हाबिनि
Key terms: kingdom of god, kingdom has come near, kingdom in your midst
Review routing: Human theologian
The Kingdom’s genuine present in-breaking through Jesus’s own person (10:9,11; 17:20-21) must not collapse into either a purely future hope or, given the Bodoland Territorial Region’s own strong contemporary territorial-political identity claims, a political/ethnic-territorial kingdom; nor should it be mistaken for an observable, dramatic sign comparable to a Kherai-puja trance-manifestation, since 17:20-21 explicitly denies the Kingdom comes ‘with signs to be observed.‘
Inspiration and Authority of Scripture
Bodo name: पबित्र सास्त्रनि प्रेरणा आरो अधिकार
Key terms: scripture, it is written
Review routing: Human theologian
Jesus deliberately locates and reads a fixed, already-written, citable authoritative text at Nazareth; Bathou tradition is entirely oral/ritual with no fixed canon, and Brahma Dharma produced its own separate 1912 reform literature. The fixed, God-breathed, closed-canon character of ‘what is written’ is a category that must be taught from the ground up, not assumed as a shared cultural given.
New Covenant in Christ’s Blood
Bodo name: मसीहनि थैसोंजों नबा गोसाथारि
Key terms: new covenant, body, blood, passover
Review routing: Human theologian
The single most consequential comparative-religion flag in the curriculum: Kherai puja and broader Bathou ritual practice historically include animal blood offerings presented to Bathoubwrai and the Kherai pantheon to secure protection and favor, and Brahma Dharma explicitly presented itself in 1912 as a ‘new,’ Sanskritized-reform renewal of Bodo religious identity; Christ’s once-for-all self-giving of his own body and blood, given voluntarily and not offered repeatedly by worshippers to appease a deity, must be taught with explicit, sustained contrast against both frameworks.
High Risk Doctrines
Good News to the Poor and Marginalized
Bodo name: गरीब आरो सिदा मानुषनि थाखाय मंगल खबर
Key terms: poor, captives, oppressed, blind, rich, woe, blessed
Review routing: Human theologian
Traditional Bathou household religion and Kherai offerings are oriented toward securing prosperity and averting poverty as a mark of divine favor, and Brahma Dharma’s karma-ethic can read poverty as accumulated demerit; Luke’s claim that the good news is announced specifically and favorably to the poor, apart from merit or ritual standing, cuts directly against both currents and must be taught explicitly.
Prayer and Dependence on God
Bodo name: बिनयनाय आरो ईश्वरनि सायाव सोलायनाय
Key terms: prayer, intercession, father, will of god
Review routing: Human theologian
Direct, persistent, relational access to a personal Father who gives the Holy Spirit in response to prayer (11:9-13) must be distinguished from petitions traditionally carried to Bathoubwrai or the Kherai pantheon through a doudini or ओझा ritual specialist, and from भागी (impersonal fate) rather than a relational Father’s will, as modeled at Gethsemane (22:42).
The Cost and Joy of Discipleship
Bodo name: सिष्य जानायनि दाम आरो रांगायनाय
Key terms: disciple, follow, cross, take up cross
Review routing: Human theologian
Discipleship of Jesus must be distinguished from the guru-śiṣya devotional pupilage familiar from Hindu tradition and reinforced by Brahma Dharma’s own reform pedagogy, in which a pupil pursues personal enlightenment or merit under a teacher; Luke’s discipleship is total, exclusive, costly allegiance to a Lord who saves, including ‘hating’ father and mother (14:26) as comparative language relativizing even strong clan (afad) loyalty central to Bodo kinship identity.
Jesus’ Compassion and Table Fellowship with Sinners
Bodo name: मसीहनि गोसोमोन आरो गुनाहगार मानुषजों लोगोसे खानाय
Key terms: compassion, mercy, sinner, tax collector, table fellowship
Review routing: Human theologian
Jesus’s deliberate table fellowship with tax collectors and sinners must be distinguished from Kherai puja’s ritual food-offerings made TO the deity/pantheon; here Jesus extends welcome TO social outcasts as an enacted sign of grace, not a reciprocal ritual exchange, and his visceral compassion (7:13; 10:33; 15:20) must convey inward, self-giving movement of feeling rather than a ritual gesture of pity performed for social credit.
Fulfillment of Prophecy
Bodo name: भाबिष्यत रांनि सिद्ध जानाय
Key terms: fulfilled, scripture, prophet
Review routing: Human theologian
Matches the risk tier the Romans baseline already assigns to Fulfillment of Prophecy; linear, historical Old-Testament-to-Christ fulfillment has no ready parallel in Bathou’s entirely oral tradition and must not be assimilated into Brahma Dharma’s own progressive-reform narrative of 20th-century Bodo religious history.
Davidic Covenant and Messianic Lineage
Bodo name: दाऊदनि गोसाथारि आरो मसीहनि बेंसे
Key terms: david, seed of david, covenant
Review routing: Human theologian
Requires explicit Old Testament covenant-history background since no analogous royal-covenant concept exists in Bathou tradition, though the strong Bodo cultural value placed on clan (afad) lineage gives ‘seed/son of David’ language a natural point of resonance to build teaching from.
Spiritual Warfare and Kingdom Conflict with Satan
Bodo name: साइतानजों ईश्वरनि राज्यनि गोन्दान
Key terms: devil/satan, unclean spirit, demon
Review routing: Human theologian
Satan must be taught as a singular, personal adversary of God — not one nature-spirit or ancestral spirit among the many recognized in the Bathou/Kherai pantheon — and Jesus’s exorcisms as acts of authoritative confrontation and expulsion, categorically different from the ritual negotiation with देउ (spirits) practiced in traditional Bathou household and Kherai ritual life.
Universal Human Sinfulness and Need for Grace
Bodo name: सर्बमानुषनि गुनाह आरो मोफादांनाय दान
Key terms: sin, sinner, grace, forgiveness
Review routing: Human theologian
The tax collector’s ‘God, be merciful to me, a sinner’ (18:13-14) contrasted with the self-righteous Pharisee illustrates that standing before God cannot be earned by ritual observance or accumulated merit; must resist both the reciprocal-offering logic of Bathou/Kherai practice and Brahma Dharma’s merit (पुण्य)-oriented reform ethic.
Assurance of Salvation through Faith
Bodo name: बिश्वासजों फोरायनायनि निश्चय
Key terms: faith, saved/healed, paradise
Review routing: Human theologian
The dual healing/salvation sense of ‘your faith has saved you’ and the repentant criminal’s immediate assurance of paradise (23:43) must be taught as a settled, present certainty grounded in Christ’s own word, not a temporary heavenly waystation within an ongoing rebirth cycle as popular Hindu-influenced and Brahma Dharma-influenced cosmology can suggest for स्वर्ग.
Ascension and Great Commission
Bodo name: मसीह सर्गाव जायख्रोमनाय आरो गोदान होनाय
Key terms: ascension, power from on high, witness, all nations
Review routing: Human theologian
Christ’s bodily, glorious exaltation to the Father’s right hand and his commissioning of witnesses to all nations must not be reduced to a temporary heavenly stage, and ‘power from on high’ must avoid ओखrang (Bathou’s sky-cosmology element) to prevent the Spirit’s coming being heard as another manifestation of an existing nature-element.
Medium Risk Doctrines
Mission to the Nations
Bodo name: जुथुदखौनि थाखाय मंगल खबरनि दायो
Key terms: mission, gentiles, proclaim
Review routing: Native speaker review
Given the history of American Baptist mission work among the Bodo becoming entangled in local memory with colonial-era administration, frame the sending of the Twelve, the seventy-two, and the Great Commission as the church’s own ongoing calling rather than a foreign historical project.
Church as God’s People
Bodo name: ईश्वरनि जाति महरै मण्डली
Key terms: disciple, apostle, fellowship
Review routing: Native speaker review
The community Jesus forms around himself (the Twelve, the seventy-two, and the wider band of disciples including women, 8:1-3) is a new covenant community, not a village ritual institution or a reform-movement organizational structure of the Brahma Dharma type.
Civil Authority and Kingdom Allegiance
Bodo name: सरकारनि अधिकार आरो ईश्वरनि राज्यनि निष्ठा
Key terms: caesar, kingdom of god
Review routing: Native speaker review
‘Render to Caesar what is Caesar’s, and to God what is God’s’ must distinguish legitimate civil obligation from ultimate allegiance to God, a live topic given the Bodoland Territorial Region’s own contemporary territorial-political context.
Sabbath and the Fulfillment of the Law
Bodo name: सानिबार आरो बिथाननि सिद्ध जानाय
Key terms: sabbath, law
Review routing: Native speaker review
Bodo has no native institution of a weekly fixed holy rest day analogous to Sabbath (Bathou ritual observance is occasional/seasonal, not calendrically weekly); Jesus’s Sabbath healings reveal the Sabbath’s true purpose as mercy fulfilling, not abolishing, the Law, a contrast that also needs distinguishing from Brahma Dharma’s own codified conduct rules.
Low Risk Doctrines
Thanksgiving and Praise
Bodo name: धिनानाय आरो महिमा होनाय
Key terms: thanksgiving, glory
Review routing: Automated review
Standard term for grateful acknowledgment of God’s goodness; minor risk of being read as ritual thanks-offering language rather than heartfelt gratitude, per the Romans baseline’s existing note on this same term.
Joy as Fruit of Salvation
Bodo name: फोरायनायनि साजा महरै रांगायनाय
Key terms: joy
Review routing: Automated review
God’s/heaven’s own joy over repentance and salvation, framed at the book’s opening and closing, must be distinguished from the festival merriment associated with a successful Kherai puja or harvest celebration, though the risk of confusion is minor given surrounding context.
Referenced passages