Semantic Analysis

Semantic Analysis — Luke (Full Book) — English → Bodo

Methodology

This analysis follows the baseline Romans Language Package conventions exactly. Every term already recorded in translation_memory.json (Romans) is reused verbatim — its Bodo rendering, risk tier, and rationale are not re-derived. New terms required by Luke’s distinctive vocabulary (repentance, forgiveness, poor, table fellowship, Son of Man, etc.) are analyzed fresh, using the same descriptive-compound methodology the baseline uses for Bodo’s genuine conceptual gaps, and are checked against the two live comparative-religion currents documented in the baseline: Bathouism (Bathoubwrai, the sijou plant, the five cosmological elements ha/dwi/bar/or/okhrang, Kherai puja, the doudini medium, animal/blood offerings) and Brahma Dharma (the 1912 Sanskritized reform movement, karma/merit ethics, मोक्ष-style liberation).

Each term entry records: original Greek word + transliteration; literal meaning; semantic range; English variants; contextual theological meaning in Luke; Bodo rendering; risk tier; grounded reason.

Risk tiers follow the baseline’s doctrine_risk_registry.json definitions (Critical/High/Medium/Low).

PART 1 — CORE PASSAGE: Luke 4:16-21 (Verse-by-Verse)

Luke 4:16

“And he came to Nazareth, where he had been brought up. And he went to the synagogue on the Sabbath day, as was his custom, and he stood up to read.”

synagogue — Gk: συναγωγή (synagōgē); Lit. “a bringing/gathering together”; Range: assembly, meeting-place, congregation, the building itself; EN variants: synagogue, meeting place. Contextual meaning: the regular Sabbath assembly of the Jewish community, the institutional venue of Jesus’s inaugural sermon. Bodo: जुहुदीनि जमाखान्थि (juhudini jamakhanthi, “the Jews’ assembly-place”) — Risk: High. The baseline reserves नमासोलि exclusively for the Bathou/Kherai ritual worship-ground and forbids its use for the church (see baseline “church” entry); the same forbidding logic applies here. A synagogue is a covenant-community meeting house, not a shrine-site where offerings are made to a deity; a transliteration-anchored compound is preferred over any native word for “sacred ground.”
Sabbath — Gk: σάββατον (sabbaton); Lit. “rest, seventh day”; Range: the weekly holy day of rest, a fixed calendrical institution. EN variants: Sabbath, Sabbath day. Contextual meaning: the fixed day of covenant rest and worship, the day on which Jesus deliberately begins his public ministry. Bodo: सानिबार (Sanibar, “Saturday”) — Risk: Medium. Bodo has no native institution of a weekly fixed holy rest day; Bathou ritual observance is occasional/seasonal (Kherai puja, sijou household rites), not calendrically weekly. The theological weight of Sabbath-as-covenant-sign must be taught explicitly, not assumed from the day-name alone.
custom — Gk: ἔθος (ethos); Lit. “habit, established practice”; Range: personal habit, communal custom, legal usage. Contextual meaning: Jesus’s regular, faithful practice of synagogue attendance — his full, willing participation in covenant life. Bodo: गुदि/निधि जानाय rendered descriptively as गोबां बार जानाय गुन (“a repeated/habitual practice”) — Risk: Low. No comparative-religion collision; standard descriptive phrase.

Luke 4:17

“And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,”

prophet — Gk: προφήτης (prophētēs) — reuse baseline exactly: भाबिष्यत सोंग्रा (bhabishyot songra) — Risk: Low (per baseline; distinct from ओझा folk diviner).
scroll / Scripture (“it was written”) — Gk: βιβλίον (biblion, “scroll, book”) and γέγραπται (gegraptai, “it stands written,” the standard formula introducing an authoritative, fixed, citable text). Lit.: “the little book”; “it has been written [and remains written].” Range: any written document, but in this formula specifically the fixed, authoritative body of Scripture. EN variants: scroll, book, “it is written,” Scripture. Contextual meaning: Jesus deliberately locates and reads a specific, already-fixed prophetic text — Scripture as a stable, citable authority he is about to fulfill. Bodo: पबित्र सास्त्र (pobitro sastro, “holy scripture”) — Risk: Critical. Per the baseline’s Inspiration-of-Scripture doctrine note: Bathou tradition is entirely oral/ritual with no fixed written canon, and Brahma Dharma produced its own 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.

Luke 4:18

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed,”

Spirit of the Lord — Gk: πνεῦμα Κυρίου (pneuma Kyriou); Lit. “breath/wind of the Lord”; Range: God’s own personal presence and empowering action. Contextual meaning: the same Holy Spirit who descended on Jesus at his baptism (3:22) now explicitly commissions his public ministry, in fulfillment of Isaiah 61. Bodo: प्रभुनि पबित्र आत्था (probhuni pobitro aatha) — Risk: Critical. Built from two already-Critical baseline terms (प्रभु “Lord,” पबित्र आत्था “Holy Spirit”) — never abbreviate to bare आत्था/देउ, which would place this alongside the many nature- and ancestor-spirits of the Bathou/Kherai pantheon.
anointed — Gk: ἔχρισέν (echrisen, from χρίω, chriō); Lit. “smeared/rubbed with oil”; Range: literal ritual anointing of kings/priests/prophets; figuratively, divine commissioning and empowerment. EN variants: anointed, consecrated, set apart by anointing. Contextual meaning: this is the verb-form of the very word underlying “Messiah/Christ” (μεσσίας / χριστός) — Jesus is here explicitly claiming the messianic anointing of Isaiah 61 for himself. Bodo: अभिषेक जानाय (obhishek janai, “become anointed/consecrated”) — Risk: Critical. This word is the etymological hinge connecting directly to मसीह (Messiah, already Critical in the baseline). Must be taught as the unique, once-for-all messianic commissioning of Jesus, not a generic ritual consecration comparable to the ritual preparations a doudini undergoes before Kherai trance.
good news / proclaim good news — Gk: εὐαγγελίσασθαι (euangelisasthai, from εὐαγγέλιον) — reuse baseline exactly: मंगल खबर (mangal khabor) as the noun-root; verb rendered मंगल खबर होनाय (“to give/declare good news”) — Risk: High (per baseline gospel entry). Here specifically: the good news is to the poor — see below.
poor — Gk: πτωχός (ptōchos); Lit. “one who crouches/cowers, a beggar”; Range: the economically destitute, but in Luke consistently paired with the socially powerless and marginalized more broadly (cf. 6:20 “blessed are you poor,” 7:22, 14:13, 21). EN variants: poor, poverty-stricken, destitute, beggarly. Contextual meaning: the literal economic poor are named as the primary addressees of Jesus’s good news — this is Luke’s programmatic statement (echoed at 6:20, 7:22, 14:13, 16:19-31) that the gospel favors the socially low, not the ritually or economically privileged. Bodo: गरीब (gorib) — Risk: High. Bathou household religion and its Kherai offerings are oriented toward securing prosperity and averting misfortune (i.e., toward avoiding poverty as a mark of divine favor); Brahma Dharma’s karma-ethic can likewise read poverty as accumulated demerit. Luke’s claim that God’s good news is announced specifically and favorably to the poor, apart from any merit or ritual standing, must be explicitly taught against both currents.
sent — Gk: ἀπέσταλκέν (apestalken, from ἀποστέλλω, apostellō — the verbal root of ἀπόστολος/apostle); Lit. “has sent out/dispatched with a commission”; Range: authorized sending, commissioning. Contextual meaning: Jesus’s ministry is itself a commissioned sending from God, the same root later underlying the apostles’ own commissioned sending (baseline: गोदान जायगारि). Bodo: rendered descriptively गोदान होनाय फिनायाव (“sent with a task/commission”) — Risk: Medium, reusing the baseline apostle-root for consistency.
proclaim liberty to the captives — Gk: κηρύξαι ἄφεσιν αἰχμαλώτοις (kēryxai aphesin aichmalōtois); κηρύσσω Lit. “to herald/announce publicly”; ἄφεσις Lit. “a sending away, a release, a letting-go” (the SAME Greek word elsewhere translated “forgiveness” — see Luke 3:3, 24:47 below); αἰχμάλωτος Lit. “one taken by the spear,” i.e., a prisoner of war/captive. Range: ἄφεσις spans concrete legal/physical release (from prison, debt, slavery) and the specifically moral sense of the cancellation of sin’s guilt. EN variants: liberty, release, freedom, deliverance. Contextual meaning: Jesus’s Jubilee-shaped ministry brings concrete release to the literally bound, and this same word will later name the forgiveness of sins itself — Luke intends readers to feel the connection. Bodo: captives = बन्दी (bandi) — Risk: Medium, standard loanword; liberty/release = मुक्ति (mukti) — Risk: High. मुक्ति shares its root with मोक्ष, which the baseline explicitly forbids as Brahma Dharma’s Hindu-derived liberation concept for “salvation.” Here मुक्ति must be tightly bounded to this-worldly release from literal captivity/oppression as an act of Jesus’s Jubilee ministry, and must not be allowed to drift toward a मोक्ष-style liberation-from-existence reading. [TRANSLATOR NOTE: the wordplay linking “liberty” (v.18) and “forgiveness of sins” (3:3, 24:47) in the single Greek word ἄφεσις is lost when Bodo uses two different words (मुक्ति vs. माफनाय); flag for a teaching note bridging the two passages rather than expecting the vocabulary alone to carry the connection.]
recovering of sight to the blind — Gk: ἀνάβλεψιν τυφλοῖς (anablepsin typhlois); ἀνάβλεψις Lit. “a looking-up-again, a seeing-again”; τυφλός Lit. “blind.” Range: literal physical blindness and its healing; frequently also a spiritual metaphor (cf. Luke’s frequent healings of blind persons functioning as enacted signs of the gospel, e.g., 18:35-43). Contextual meaning: a concrete Isaianic sign of messianic in-breaking, later literally enacted (7:21-22, 18:35-43). Bodo: blind = मुं-गैया मानुष (mung-gaiya manwsw, “sightless person”) [PROVISIONAL — confirm exact established Bodo Bible term against a printed copy]; sight-recovery rendered descriptively सायनाय फिन मोननाय (“regaining the ability to see”) — Risk: Medium.
to set at liberty those who are oppressed — Gk: ἀποστεῖλαι … ἐν ἀφέσει, τεθραυσμένους (apostellai … en aphesei, tethrausmenous); τεθραυσμένος (from θραύω, thraūō) Lit. “crushed, shattered, broken in pieces.” Range: the socially crushed, the abused, those broken by oppressive powers. Contextual meaning: another Jubilee-shaped concrete act — Jesus’s ministry actively un-crushes the socially broken, not merely the ritually impure. Bodo: दबावाव थानाय मानुष (dabab-ao thanai manwsw, “a person under pressure/oppression”) — Risk: Medium.

Luke 4:19

“to proclaim the year of the Lord’s favor.”

the acceptable year of the Lord — Gk: ἐνιαυτὸν Κυρίου δεκτόν (eniauton Kyriou dekton); ἐνιαυτός Lit. “a year, a cycle of time”; δεκτός Lit. “acceptable, welcome, favorably received.” Range: a specific, bounded period of divinely declared favor — a direct allusion to the Levitical Jubilee year (Leviticus 25), in which debts were cancelled, slaves freed, and land returned. EN variants: the year of the Lord’s favor, the acceptable year, the Jubilee year. Contextual meaning: Jesus announces that the long-awaited, structurally-total Jubilee reversal — debt cancellation, freedom, restoration — has now begun in his own person and ministry. Bodo: प्रभुनि दानाय बोसोर (probhuni danai boisor, “the Lord’s given/favored year”) — Risk: High. This is a genuine conceptual gap: neither Bathou ritual life nor Brahma Dharma’s reform calendar has an analogous structural, periodic reset of debt and bondage declared by divine decree. Must be taught from the Old Testament Jubilee background up, not assumed as an intuitive category — comparable in kind to the baseline’s treatment of covenant (गोसाथारि) as requiring explicit background teaching.

Luke 4:20

“And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him.”

attendant — Gk: ὑπηρέτης (hypēretēs); Lit. “under-rower,” a subordinate assistant; Range: servant, assistant, minor synagogue official responsible for the scrolls. Contextual meaning: a minor narrative detail establishing the formal, orderly setting of the reading. Bodo: सेवागार (sewagar, “helper/servant”) — Risk: Low.
eyes…fixed on him — Gk: ἀτενίζοντες (atenizontes, from ἀτενίζω); Lit. “to gaze intently, stare fixedly.” Range: rapt, sustained attention. Contextual meaning: the whole congregation senses something unusual is about to be said — heightened narrative expectation before Jesus’s declaration. Bodo: descriptive गोरलैथाव नाना (“gazing fixedly”) — Risk: Low.

Luke 4:21

“And he began to say to them, ‘Today this Scripture has been fulfilled in your hearing.’”

today — Gk: σήμερον (sēmeron); Lit. “on this day, now.” Range: the literal calendar day, but in Luke a recurring theological marker of inaugurated, present-tense arrival of salvation (cf. 2:11, 19:9, 23:43). Contextual meaning: Jesus asserts that the Isaianic promise is not a future hope but a now-accomplished reality in his own person, in this very room. Bodo: देंगोन (dengon, “today”) — Risk: Medium. Low risk in isolation, but theologically significant as a recurring marker (see also 19:9, 23:43); consistency of rendering across all three “today” passages should be enforced per the Theological Consistency Rules established in the Romans baseline (12_ai_translation_requirements.md).
fulfilled — Gk: πεπλήρωται (peplērōtai, from πληρόω, plēroō); Lit. “has been filled up, completed, brought to its full measure.” Range: to fill a container, to complete a period of time, to bring a promise/prophecy to its intended realization. EN variants: fulfilled, accomplished, completed, come to pass. Contextual meaning: the direct verbal enactment of the baseline’s “Fulfillment of Prophecy” doctrine — Isaiah’s Jubilee promise reaches its intended terminus in Jesus. Bodo: सिद्ध जानाय (siddho janai, “become accomplished/perfected”) — Risk: High, matching the risk tier the baseline already assigns to Fulfillment of Prophecy generally (see baseline doctrine registry: “भाबिष्यत रांनि सिद्ध जानाय”). Linear historical fulfillment has no ready parallel in Bathou oral tradition and must not be assimilated to Brahma Dharma’s own progressive-reform narrative of Bodo religious history.
Scripture — reuse पबित्र सास्त्र as above.
in your hearing — Gk: ἐν τοῖς ὠσὶν ὑμῶν (en tois ōsin hymōn, “in your ears”); idiom for “as you have just heard it read aloud.” Bodo: rendered idiomatically नोंथांनि खोनाव (“in your hearing/ears”) — Risk: Low.

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

Chapter 1 — Annunciations, Magnificat, Benedictus

grace/favor — Gk: χάρις (charis, 1:30 “found favor,” cf. 1:28 κεχαριτωμένη “favored one”) — reuse baseline exactly: मोफादांनाय दान — Risk: Critical (per baseline). Note: in narrative contexts like 1:30 the sense is closer to “God’s kind regard toward Mary” than the formal Romans 4/11 soteriological argument, but the same Bodo term must be used per the reuse mandate; a translator note should mark the narrower narrative sense here versus the fuller doctrinal sense in later Pauline material.
virgin — Gk: παρθένος (parthenos, 1:27); Lit. “a young unmarried woman, virgin.” Range: unmarried status generally; specifically, sexual virginity, which Luke stresses (1:34 “how can this be, since I am a virgin”). Contextual meaning: the miraculous, non-human-fathered conception of Jesus. Bodo: कुवारि (kuwari) — Risk: Critical. Must be taught as more than social unmarried-status; it is the ground of the Incarnation doctrine’s uniqueness (already Critical in the baseline). Any ambiguity that could suggest ordinary premarital status rather than miraculous virginal conception must be resolved by explicit teaching, not left to the word alone.
overshadow — Gk: ἐπισκιάσει (episkiasei, 1:35, “the power of the Most High will overshadow you”); Lit. “to cast a shadow over, to envelop.” Range: a cloud settling over/upon (cf. the Transfiguration cloud, Exodus tabernacle imagery). Contextual meaning: the Spirit’s creative, non-violating, sovereign act producing the incarnation, without any loss of Mary’s own personhood or agency. Bodo: छाया होनाय (chaya honai, “to become shadowed/covered”) — Risk: High. Must be sharply distinguished from a doudini being “covered” or seized by Bathoubwrai during Kherai trance-possession — the Spirit’s overshadowing here is a unique, once-for-all, non-repeatable act of conception, not a recurring ritual-trance phenomenon.
Most High — Gk: ὕψιστος (hypsistos, 1:32, 1:35, 1:76); Lit. “highest.” Contextual meaning: a divine title emphasizing God’s supreme transcendence over all other powers. Bodo: सबनि बांसिन ईश्वर (sabni bansin Isor, “God, greatest above all”) — Risk: High. Must NOT be rendered with the honorific elder-titles बर’ऐ/बुरहा reserved for Bathoubwrai and Kherai-pantheon elder-deities (per the baseline’s Lord/Father entries), which would place God inside the existing pantheon as merely its greatest member rather than utterly transcendent.
filled with the Holy Spirit — Gk: ἐπλήσθη πνεύματος ἁγίου (eplēsthē pneumatos hagiou, 1:15 John; 1:41 Elizabeth; 1:67 Zechariah); Lit. “was filled with [the] Holy Spirit.” Contextual meaning: personal, Spirit-given empowerment for prophetic speech, not self-induced ecstatic experience. Bodo: पबित्र आत्थाजों दबथानाय (pobitro aathajw dabathanai) — Risk: Critical. This exact phenomenon — a human being visibly “filled” and speaking under a spirit’s influence — is precisely what a doudini experiences during Kherai trance-possession. This is the single most important comparative-religion collision point in Luke’s Gospel and must be taught explicitly and repeatedly: the Holy Spirit’s filling in Luke produces coherent, Scripture-saturated, doctrinally content-full prophetic speech (the Magnificat, Benedictus) offered to the one true God, not an oracular trance-utterance mediating the Kherai pantheon.
servant (δοῦλος, 1:38, 1:48) — Bodo: दास (das) — Risk: Medium.
lowly/humility (ταπείνωσις, 1:48, 1:52) — Bodo: गुहुमथि (guhumthi) — Risk: Medium.
mercy — Gk: ἔλεος (eleos, 1:50, 1:54, 1:58, 1:72, 1:78); Lit. “compassion shown to one in need, pity that acts.” Range: covenant loyalty in action, not mere emotion. Contextual meaning: God’s covenant-faithful compassion toward Israel and, in the Magnificat/Benedictus, toward the lowly specifically. Bodo: दया (doya) — Risk: High. Must be distinguished from a transactional pity that expects a return offering (the reciprocal logic of Bathou/Kherai exchange) — God’s mercy here is unilateral and covenant-rooted.
redemption — Gk: implied by λύτρωσις (lytrōsis, 1:68, “has redeemed his people”); Lit. “a releasing by payment of a ransom price.” Range: buying back a slave/captive/mortgaged property. Contextual meaning: God’s decisive act of rescuing his covenant people, framed with a “purchase/ransom” nuance distinct from mere rescue. Bodo: दाम होजानाय फोरायनाय (dam hojanai phoraynai, “deliverance accomplished through a price paid”) — Risk: Critical. A provisional compound is required, since neither Bathou reciprocal-offering logic nor Brahma Dharma’s merit-ethic has a ready “ransom paid on my behalf” category; this must be distinguished carefully from फोरायनाय alone (baseline “salvation”) to preserve the specific ransom-price nuance, and reconfirmed with a Bodo-speaking theologian before wide deployment.
Savior — Gk: implicit root of σωτηρία (1:47, 1:69, 1:71, 1:77) — agentive form. Bodo: फोरायग्रा (phoraigra, “one who rescues/delivers,” built on baseline’s फोरायनाय) — Risk: Critical, matching baseline salvation’s Critical tier.
David / throne of David / covenant / oath — reuse baseline exactly: दाऊद, गोसाथारि — Risk: Medium/High per baseline.
prophet / prophesy — reuse baseline: भाबिष्यत सोंग्रा, भाबिष्यत रां — Risk: Low.

Chapter 2 — Birth Narrative, Shepherds, Simeon and Anna

glory to God in the highest / peace on earth (δόξα, εἰρήνη, 2:14) — reuse baseline महिमा (glory), सान्ति (peace) — Risk: Medium (combined phrase). The angelic doxology’s “highest” (ἐν ὑψίστοις) must avoid ओखrang (sky, one of the five Bathou cosmological elements represented by the sijou plant’s branches); render instead as सब बांसिन ऊंचाव (“in the very highest place”) — Risk: High, flagged specifically to avoid resonance with Bathou’s five-element cosmology.
Savior / Christ / Lord (2:11, σωτήρ, Χριστός, Κύριος together) — reuse फोरायग्रा, मसीह, प्रभु — Risk: Critical, all three baseline-Critical titles converge in a single verse; no dilution of any one permitted.
light for revelation to the Gentiles (2:32, φῶς εἰς ἀποκάλυψιν ἐθνῶν) — light = जुति (juti) — Risk: Medium; Gentiles = reuse baseline गैर-जुथुद — Risk: Medium. This verse anchors the curriculum’s “Jesus as Savior for All Nations” doctrine at its earliest narrative point.
circumcision (περιτομή, 2:21) — Bodo: खतना (khatna, established South Asian loanword) — Risk: Medium. No native Bodo equivalent rite exists; must be explained as an Old Testament covenant sign.
purification (καθαρισμός, 2:22) — Bodo: साफनाय (safnai) — Risk: Medium, per baseline’s holy/saफ distinction — ritual, external, OT-ceremonial, not the internal moral sanctification (पबित्रनाय).
temple (ἱερόν, 2:27, 2:37, 2:46) — Bodo: मन्दिर (mandir) — Risk: Medium. मन्दिर is the standard word for a Hindu temple; established regional Bible-translation convention already uses it for the Jerusalem Temple, but its idol/murti associations should be named explicitly in teaching notes so learners do not import image-worship connotations.
redemption of Jerusalem (λύτρωσις, 2:38) — reuse Ch.1 rendering दाम होजानाय फोरायनाय — Risk: Critical (consistency).

Chapter 3 — John the Baptist’s Ministry; Genealogy

repentance — Gk: μετάνοια (metanoia, 3:3, 3:8); Lit. “a change of mind/afterthought,” from μετά (after/change) + νοῦς (mind). Range: a fundamental reorientation of one’s whole mind and direction, not mere regret. EN variants: repentance, turning, conversion of heart. Contextual meaning: the necessary human response preparing for the Messiah’s arrival — an inward, God-ward turning, evidenced by changed behavior (“fruit,” 3:8-14). Bodo: मन बदलनाय (mon bodolnai, “changing of the mind/heart”) — Risk: High. Must be distinguished from Brahma Dharma’s own institutional “reform” project (a communal, structured return to Sanskritized religious purity) — biblical repentance is a personal, God-ward turning from sin, not participation in a reform movement’s structured self-improvement program.
baptism of repentance / forgiveness of sins — Gk: βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν (baptisma metanoias eis aphesin hamartiōn, 3:3); this is the first explicit pairing in Luke of ἄφεσις with ἁμαρτία (reuse baseline गुनाह). Bodo: गुनाहनि माफनाय (gunahni mafnai, “the pardoning of sin[s]”) — Risk: Critical. This is the single most load-bearing soteriological phrase in the book outside the core passage; consistency with every later occurrence (5:20-24, 7:47-49, 17:3-4, 23:34, 24:47) must be absolute. Must be distinguished from the household/ritual purification rites preceding Bathou/Kherai ceremonies (per baseline “sin” entry) — this is forgiveness before a holy, personal God, not restored ritual/community harmony. Baptism itself (βάπτισμα/βαπτίζω) is rendered बाप्तिस्मा (baptisma, transliteration, following established regional Bible-translation convention) — Risk: Medium.
wrath to come (3:7, ὀργή) — Bodo: ईश्वरनि गुसुं (Isornni gusu, “God’s anger”) — Risk: Medium.
fruit(s) [of repentance] (3:8-9, καρπός) — Bodo: साजा (saja, “fruit”) used metaphorically for the visible outworking of repentance — Risk: Low.
Son of God / son of Adam (genealogy, 3:23-38, culminating in “the son of Adam, the son of God”) — reuse baseline ईश्वरनि गोरा — Risk: Critical, note that this genealogy universalizes Jesus’s humanity back to Adam (all humanity), reinforcing the “Savior for all nations” doctrine rather than restricting Jesus’s identity to Davidic/Jewish lineage alone.

Chapter 4 — Temptation, Nazareth Sermon (core passage), Early Ministry

Verses 1-13 (temptation) and 31-44 (Capernaum ministry) introduce:
devil / Satan (διάβολος, 4:2, 4:3, 4:6, 4:13) — Bodo: साइतान (Saitan, transliteration) — Risk: Medium. 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.
kingdoms of the world / their glory (4:5-6, βασιλεία, δόξα) — reuse baseline महिमा (glory) — Risk: High, contrasted here explicitly with ईश्वरनि राज्य (Kingdom of God); worldly, devil-offered kingdoms versus God’s true reign is a key kingdom-doctrine contrast point (see Ch.4:43, 8, 9, 10 etc. below).
unclean spirit / demon (4:33-36, πνεῦμα ἀκάθαρτον, δαιμόνιον) — Bodo: साफ गैया आत्था (“unclean spirit”) — Risk: High. Must be sharply distinguished from पबित्र आत्था (never confuse root आत्था usage) and taught as categorically different from — indeed opposed to — the nature-spirits (देउ) recognized and ritually engaged (not simply expelled) in traditional Bathou practice. Jesus’s exorcisms are acts of authoritative confrontation and expulsion, not ritual negotiation.
good news of the kingdom of God (4:43, εὐαγγελίζεσθαι τὴν βασιλείαν τοῦ θεοῦ) — reuse मंगल खबर + ईश्वरनि राज्य — Risk: Critical combined phrase, first full statement of the Kingdom-Mission doctrine outside the Nazareth sermon.

Chapter 5 — Calling of Disciples, Healing, Forgiveness of the Paralytic

disciple / follow — Gk: μαθητής (mathētēs)/ἀκολουθέω (akoloutheō, 5:11 “left everything and followed him”); μαθητής Lit. “a learner, pupil.” Range: student of a teacher generally; in the Gospels, a committed follower who has left prior life to accompany Jesus. EN variants: disciple, follower, pupil, apprentice. Contextual meaning: the first “cost of discipleship” moment — Peter, James, and John abandon their livelihood entirely. Bodo: सिष्य (sishyo, established Sanskrit loan for “disciple/pupil”) — Risk: High. Must be distinguished from the guru-śiṣya devotional relationship familiar from Hindu tradition and reinforced by Brahma Dharma’s own reform pedagogy: a disciple of Jesus is one who has left everything in total, exclusive allegiance to a Lord who saves, not a pupil pursuing personal enlightenment or merit under a religious teacher. Follow = उलजानाय (uljanai) — Risk: Medium.
sinner / tax collector (5:27-32, ἁμαρτωλός, τελώνης) — sinner reuse गुनाह-root: गुनाहगार मानुष (gunahgar manwsw) — Risk: High; tax collector = पन्जी लांग्रा (panji langra, “tax-taker”) — Risk: Medium. Both terms name a socially despised category with whom Jesus deliberately shares table fellowship (5:29-30) — see Ch.7, Ch.15, Ch.19 for the same theme’s recurrence.
eating together / table fellowship (5:29-30, συνανάκειμαι) — Bodo: लोगोसे खानाय (logose khanai, “eating together”) — Risk: High. Must be distinguished from ritual food-offering practices in Kherai puja (where food is offered to the deity/pantheon) and from any purity-conscious commensality logic; here Jesus’s table fellowship is a deliberate act of welcome extended to social outcasts, the narrative enactment of the “good news to sinners” doctrine.
“your sins are forgiven” / authority to forgive (5:20-24) — reuse गुनाहनि माफनाय — Risk: Critical (consistency with Ch.3).
physician / those who are well (5:31, ἰατρός) — Bodo: डाक्टर/बेज descriptive — Risk: Low.

Chapter 6 — Sabbath Controversies, the Twelve, Sermon on the Plain

apostle (6:13, ἀπόστολος) — reuse baseline exactly: गोदान जायगारि — Risk: Medium (per baseline).
Son of Man is lord of the Sabbath (6:5) — reuse Son of Man (see Ch.5:24 first occurrence, full treatment below at first full appearance) + सानिबार — Risk: Critical, an early strong Lordship claim.
blessed / woe (6:20-26, μακάριοι / οὐαί) — Bodo: blessed = धिनथि (“blessedness,” descriptive; not to be confused with धिनानाय thanksgiving — distinct root needed) rendered आस्तिनि or more simply भागवान avoided (fate-adjacent); use descriptive ईश्वरनि गुनथि लाबग्रा (“one who receives God’s favor”) — Risk: High; woe = दुखनि रां (dukhni rang, “a word of grief/lament”) — Risk: Medium. The Beatitudes’ reversal — poor/hungry/weeping/hated are blessed; rich/full/laughing/honored receive woe — is the fullest statement in Luke of the “Good News to the Poor” doctrine and must not be softened into generic encouragement; it is a genuine reversal of ordinary status expectations, including any status logic tied to successful Bathou/Kherai ritual sponsorship (wealth as a mark of ritual favor).
love your enemies / mercy (6:27-36) — reuse दया (mercy, Ch.1) — Risk: High, extended here to enemy-love, a distinctly counter-cultural ethic worth flagging for teaching.
Father [merciful] (6:36, οἰκτίρμων) — reuse baseline आफा — Risk: Critical (consistency).

Chapter 7 — Centurion’s Faith; Widow of Nain; the Sinful Woman

Gentile faith (centurion, 7:1-10) — reuse बिश्वास (faith) — Risk: High, an explicit Gentile-faith exceeding “such faith…in Israel” — key text for the “all nations” doctrine.
compassion — Gk: ἐσπλαγχνίσθη (esplagchnisthē, from σπλαγχνίζομαι, 7:13, at the widow of Nain); Lit. “to be moved in one’s inward parts/bowels” (σπλάγχνα, the seat of deep emotion in ancient thought). Range: a visceral, gut-level compassion that moves to action, distinct from mere pity. EN variants: compassion, deep pity, being moved with sympathy. Contextual meaning: Jesus’s spontaneous, unrequested compassion toward a grieving, socially vulnerable widow, immediately followed by resurrection of her son. Bodo: गोसोमोन जाबनाय (gwswmwn jabnai, “the heart/mind being moved”) — Risk: High. Recurs at 10:33 (Good Samaritan) and 15:20 (prodigal’s father) as a deliberate Lukan pattern; must convey inward, personal, self-giving movement of feeling, not a ritual gesture of pity performed for social credit.
“a great prophet has arisen” (7:16) — reuse भाबिष्यत सोंग्रा — Risk: Low.
“good news preached to the poor…blind see” (7:22) — direct echo of the core passage; reuse मंगल खबर, गरीब, sight-terms exactly — Risk: Critical (consistency requirement).
forgiveness / “her sins…are forgiven…your faith has saved you” (7:47-50) — reuse गुनाहनि माफनाय and फोरायनाय/बिश्वास — Risk: Critical. Note the dual sense of σέσωκέν σε (“your faith has saved you,” 7:50) — see the dedicated glossary entry on “saved/healed” (σῴζω) below; this phrase recurs at 8:48, 17:19, 18:42 and must be rendered identically each time.
“friend of tax collectors and sinners” (7:34) — reuse पन्जी लांग्रा, गुनाहगार मानुष — Risk: High, table-fellowship doctrine.

Chapter 8 — Parable of the Sower; Legion; the Bleeding Woman; Jairus’s Daughter

word of God (8:11, 8:21, λόγος τοῦ θεοῦ) — Bodo: ईश्वरनि रां (Isornni rang) — Risk: Medium.
mysteries of the kingdom of God (8:10) — reuse ईश्वरनि राज्य — Risk: Critical (consistency); note the “present but hidden/revealed only to some” dimension of the Kingdom doctrine here.
unclean spirits / Legion (8:26-39) — reuse Ch.4 साफ गैया आत्था — Risk: High (consistency); the demoniac’s restoration to “sitting, clothed, in his right mind” (8:35) is itself an enacted picture of the deliverance doctrine, distinct from a doudini’s induced, temporary, and ritually-sanctioned trance state.
“your faith has made you well” (σέσωκέν σε) (8:48) — reuse the dual-sense σῴζω term (see full treatment under Ch.17 below, first flagged) — Risk: Critical.
“she is not dead but sleeping” / raising the dead (8:49-56) — anticipates the full Resurrection doctrine; reuse जिउनाय सोलायनाय carefully — Risk: Critical, though note this is a resuscitation (a restoration to ordinary mortal life, reversible by later death) rather than Christ’s own resurrection (a final, unrepeatable transformation) — this distinction should be flagged for translator/teacher note so जिउनाय सोलायनाय is not misapplied to suggest Jairus’s daughter received the same resurrection-body reality Christ receives in ch.24.

Chapter 9 — Sending the Twelve; Transfiguration; Cost of Discipleship

Son of Man — Gk: ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou, first full self-designation cluster: 9:22, 9:26, 9:44, 9:58); Lit. “the son of the man/human being” (a Semitic idiom, echoing Daniel 7:13-14’s exalted heavenly figure who receives an everlasting kingdom). Range: spans deep humility (9:58, “nowhere to lay his head”) and supreme end-time authority (Daniel 7 background; cf. Luke 22:69). EN variants: Son of Man, the Human One. Contextual meaning: Jesus’s own preferred self-title in Luke, holding together his genuine humanity, his coming suffering (9:22, “the Son of Man must suffer many things…and be raised”), and his ultimate divine authority. Bodo: मानसिनि गोरा (manwsini gwra, “son of a human/man”) — Risk: Critical. Must be carefully distinguished from ईश्वरनि गोरा (Son of God, also Critical) — these are two distinct, complementary Christological titles, not synonyms, and both must be taught. This title must never be softened toward “a great spirit-being’s human manifestation” language reminiscent of Kherai-trance embodiment.
take up his cross daily (9:23) — Bodo: नोंथांनि क्रुस देंगोन-देंगोन लाबोनाय (“taking up one’s cross day by day”) — Risk: High. Cross = reuse baseline-style Critical transliteration क्रुस (krus) — Risk: Critical, standard convention across regional Bible translations; daily self-denial as the shape of ongoing discipleship, foundational to the “Cost of Discipleship” doctrine.
“whoever loses his life for my sake will save/find it” (9:24) — reuse फोरायनाय carefully in its paradox-of-loss sense — Risk: High, distinguishing this self-giving loss from any fatalistic resignation (भागी) — this is willing, purposeful sacrifice for Christ’s sake, not passive acceptance of misfortune.
transfiguration / glory (9:28-36, δόξα, “listen to him”) — reuse baseline महिमा — Risk: High, the divine voice’s “listen to him” is a direct authority-claim over even Moses and Elijah, key to the Deity-of-Christ doctrine.
“no one who puts his hand to the plow and looks back…is fit for the kingdom” (9:62) — reuse ईश्वरनि राज्य — Risk: High, cost-of-discipleship teaching demanding undivided, forward-only commitment.

Chapter 10 — The Seventy-Two; the Good Samaritan; Mary and Martha

“the kingdom of God has come near” (10:9, 10:11, ἤγγικεν) — Bodo: ईश्वरनि राज्य रोखा जानाय (Isornni rajyo rokha janai, “the Kingdom of God has drawn near”) — Risk: Critical. This is the single most important Kingdom-doctrine phrase in the entire book (recurring in essence at 11:20, 17:21) — it must convey the Kingdom’s genuine presence, already breaking in through Jesus’s ministry, without collapsing into either a purely future hope or a territorial-political claim (per baseline kingdom_of_god note re: Bodoland’s contemporary territorial-political associations).
Samaritan (10:33) — Bodo: सामरिया मानुष (Samariya manwsw) — Risk: Medium. A despised ethnic-religious outsider in the parable’s own world; teachable as a structural parallel to inter-community boundary-crossing generally, but avoid overdrawing a direct equivalence to any specific contemporary Assam-region ethnic tension.
neighbor (10:27, 10:29, 10:36, πλησίον) — Bodo: गुवारनि मानुष (guwarni manwsw, “a nearby/vicinity person”) — Risk: Medium. The parable redefines “neighbor” away from ethnic/clan proximity toward active mercy shown to anyone in need — worth flagging given the strong role clan (afad) and village proximity play in ordinary Bodo social categorization.
compassion (10:33) — reuse Ch.7 गोसोमोन जाबनाय — Risk: High (consistency).
“one thing is necessary” / the good portion (10:42) — Bodo: मोनसे बाहागो जायगा (“one [necessary/good] portion”) — Risk: Low, prayer/dependence-on-God doctrine (attentive presence with Jesus valued above busy service).

Chapter 11 — The Lord’s Prayer; Persistent Prayer; Beelzebul Controversy

Lord’s Prayer (11:2-4) — Father = reuse आफा; “hallowed be your name” = नोंथांनि मुं पबित्र जाथों (using baseline पबित्र); “your kingdom come” = reuse ईश्वरनि राज्य; “give us…our daily bread” = बांद्राय बांद्राय बिजोब (descriptive, daily provision); “forgive us our sins, as we forgive” = reuse गुनाहनि माफनाय — Risk: Critical across the board (consistency mandated); this prayer is the curriculum’s central Prayer-and-Dependence text and every clause must match later occurrences exactly.
ask, seek, knock / Holy Spirit given to those who ask (11:9-13) — reuse पबित्र आत्था — Risk: Critical; note the Spirit here is a gift given in response to persistent, relational prayer to a personal Father, categorically different from a doudini’s trance being ritually induced through Kherai puja preparation — this contrast should be taught explicitly.
Beelzebul / “kingdom of God has come upon you” / “finger of God” (11:14-23) — reuse साइतान-adjacent (Beelzebul rendered by transliteration बेल्जेबूल) and ईश्वरनि राज्य — Risk: Critical, a direct, explicit contest between God’s kingdom and Satan’s, foundational to the Kingdom Present/Future doctrine’s spiritual-warfare dimension.
sign of Jonah / “something greater…is here” (11:29-32) — reuse मसीह-adjacent typology — Risk: High.
woes to the Pharisees (11:37-52) — reuse दुखनि रां (Ch.6) — Risk: Medium.

Chapter 12 — Fear God Not Man; the Rich Fool; Watchfulness

blasphemy against the Holy Spirit (12:10) — reuse पबित्र आत्था — Risk: Critical, the unforgivable-sin warning; must be handled with the same care as every other Holy-Spirit reference given the baseline’s Critical tier.
rich fool / “this night your soul is required” (12:16-21) — Bodo: rich = महर मानुष (mohor manwsw) — Risk: Medium; soul = आत्था/जिउ rendered जिउ (jiu, “life/soul,” distinct in context from Holy Spirit’s आत्था) — Risk: Medium, translator note required to prevent confusion between this ordinary “soul/life” sense and पबित्र आत्था.
“seek his kingdom” / anxiety (12:22-34) — reuse ईश्वरनि राज्य — Risk: High, kingdom-priority teaching directly bearing on dependence-on-God doctrine.
“I came to cast fire on the earth” (12:49) — Bodo: मुइ reuse existing fire vocabulary; note or (fire) is also one of the five Bathou/sijou cosmological elements — flag High risk that this image could be misheard through a Bathou nature-element lens rather than as a metaphor for the Spirit’s/gospel’s purifying, dividing effect; recommend explicit teaching note distinguishing the two.

Chapter 13 — Repentance Urgency; Kingdom Parables; Lament over Jerusalem

“repent or perish” (13:1-5) — reuse मन बदलनाय — Risk: High (consistency).
mustard seed / leaven (13:18-21, kingdom parables) — reuse ईश्वरनि राज्य — Risk: High, small-beginning-to-great-growth imagery central to the Present/Future Kingdom doctrine.
narrow door / “many will come from east and west” (13:22-30) — reuse गैर-जुथुद-adjacent universal-inclusion language and ईश्वरनि राज्य — Risk: Critical, a strong statement of Gentile inclusion in the kingdom banquet, directly serving the “Savior for All Nations” doctrine; must not be softened.
lament over Jerusalem (13:34-35) — Bodo: descriptive; low new-term risk, reuse existing vocabulary — Risk: Low.

Chapter 14 — Sabbath Healing; Banquet Teaching; Cost of Discipleship

Great Banquet / invite the poor, crippled, lame, blind (14:13, 14:21) — reuse गरीब and construct parallel terms: crippled = बेकामथाव मानुष, lame = लांगड़ मानुष (langor manwsw, loanword), blind = reuse Ch.core मुं-गैया मानुष — Risk: High, direct enactment of the “Good News to the Poor and Marginalized” doctrine as table-fellowship practice, not merely as preached word.
humility at banquets / “whoever exalts himself will be humbled” (14:7-11) — reuse गुहुमथि (Ch.1) — Risk: Medium.
counting the cost / hating father and mother / carrying one’s cross (14:25-33) — reuse क्रुस — Risk: High, the strongest cost-of-discipleship statement in Luke; “hating” father/mother must be taught as relative, comparative language (total allegiance to Christ over all competing loyalties, including clan/afad loyalty central to Bodo kinship identity) rather than literal hatred — a genuinely sensitive teaching point given the strength of clan bonds in Bodo social life.
salt losing its saltiness (14:34-35) — Bodo: लबन (lobon, salt, loanword) — Risk: Low.

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

lost — Gk: ἀπολωλός (apolōlos, from ἀπόλλυμι, apollymi); Lit. “having been destroyed/ruined/lost.” Range: destruction, ruin, being lost (as an object, an animal, or a person). EN variants: lost, perishing, ruined. Contextual meaning: the defining condition Jesus’s ministry addresses — sinners as genuinely lost, not merely mistaken, and therefore requiring active, joyful seeking. Bodo: हारायनाय (haraynai, “being lost”) — Risk: High. Must be paired consistently with फोरायनाय (salvation, “being rescued/delivered”) as its exact resolution — lost/found is the structural logic of all three parables in this chapter.
joy [in heaven] over one sinner who repents (15:7, 15:10, 15:32, χαρά) — Bodo: रांगायनाय (ranggaynai, “joy/rejoicing”) — Risk: Medium. Must convey God’s own joy, not the festival merriment associated with a successful Kherai puja or harvest celebration — this is heaven’s joy over a person’s repentance and return specifically.
prodigal’s father: compassion, running, embrace (15:20) — reuse गोसोमोन जाबनाय (Ch.7/10) — Risk: High (consistency); the father’s undignified running to embrace the returning son is among Luke’s strongest pictures of the Repentance-and-Forgiveness doctrine and of grace as entirely unearned welcome — contrasted explicitly with any reciprocal-exchange logic.
“this man receives sinners and eats with them” (15:2) — reuse गुनाहगार मानुष and लोगोसे खानाय — Risk: Critical (this is the interpretive key-verse for the entire compassion/table-fellowship doctrine, spoken as a criticism that Luke intends readers to recognize as praise).
elder brother / self-righteousness (15:25-32) — reuse धार्मिकता-adjacent contrastively — Risk: High, illustrating a self-earned-standing posture that the whole book’s grace-and-forgiveness doctrine opposes.

Chapter 16 — Unjust Steward; Rich Man and Lazarus

mammon / cannot serve God and money (16:13, μαμωνᾶς) — Bodo: धन (dhon, wealth/money) with transliterated मामोन retained in some regional translations; recommend धन — Risk: Medium.
rich man and Lazarus / Hades / Abraham’s bosom (16:19-31) — Bodo: Hades rendered मृतकनि जायगा (“place of the dead”) — Risk: High; must be distinguished from any ancestor-spirit realm recognized in traditional Bodo belief (ancestral household spirits, distinct from the biblical intermediate state) — per baseline holy_spirit note forbidding बुरहा-बुरही आत्था (ancestral household spirits) as a substitute category.
“if they do not believe Moses and the prophets, neither will they be convinced if someone rises from the dead” (16:31) — reuse जिउनाय सोलायनाय — Risk: Critical, an explicit foreshadowing statement about the resurrection’s evidentiary role, to be fulfilled narratively in Ch.24.
Law and the Prophets (16:16-17) — reuse baseline बिथान and भाबिष्यत सोंग्रा — Risk: Medium.

Chapter 17 — Forgiveness; Faith; the Ten Lepers; the Kingdom “in your midst”

forgive seven times (17:3-4) — reuse गुनाहनि माफनाय — Risk: Critical (consistency), extending forgiveness doctrine into repeated interpersonal practice.
“your faith has made you well” (σέσωκέν σε) — Gk: σέσωκέν σε (sesōken se, from σῴζω, sōzō, 17:19; also 7:50, 8:48, 18:42); Lit. “has saved/rescued/healed you.” Range: this single Greek verb spans physical healing and spiritual/eschatological salvation without linguistic distinction — a deliberate double-entendre Luke exploits repeatedly. EN variants: has saved you, has made you well, has healed you. Contextual meaning: physical healing (of the one Samaritan leper who returns to give thanks) is presented as inseparable from, and a sign of, the deeper salvation his faith has received. Bodo: reuse baseline फोरायनाय — Risk: Critical. This is a genuinely important exegetical/translation note: unlike in Romans, where σωτηρία carries a narrow soteriological sense, Luke’s Gospel repeatedly uses this same root for bodily healing. [TRANSLATOR NOTE: flag every occurrence (7:50, 8:48, 17:19, 18:42) for a consistent Bodo rendering and a teaching note explaining the deliberate double meaning, so it is not read as merely a healing-formula devoid of salvific weight.]
ten lepers / the one Samaritan who returns to give thanks (17:11-19) — reuse सामरिया मानुष, धिनानाय (thanksgiving) — Risk: Medium, reinforcing both the all-nations doctrine (a despised outsider models grateful faith) and the prayer/thanksgiving doctrine.
“the kingdom of God is not coming with signs to be observed… the kingdom of God is in your midst” (17:20-21, ἐντὸς ὑμῶν) — Bodo: ईश्वरनि राज्य नोंथांनि गुवारसे थानाय (“the Kingdom of God being in your midst/among you”) — Risk: Critical. This is the clearest single statement of the Kingdom’s present reality in the whole book and must be carefully distinguished both from any observable, dramatic sign (as one might expect from a Kherai puja trance-manifestation) and from a merely inward, private, individualistic reading; the Kingdom is present specifically in Jesus’s own person and ministry among them.

persistent widow / unjust judge — prayer (18:1-8) — Bodo: reuse बिनयनाय (baseline intercession root) — Risk: Medium, prayer-and-dependence doctrine: God’s readiness to answer contrasted with the judge’s reluctance.
Pharisee and tax collector: “this man went down to his house justified” (18:14, δικαιωθεὶς) — reuse baseline धार्मिक होनाय राव EXACTLY — Risk: Critical. This is the most theologically loaded single word in Luke outside the core passage and the Last Supper — Luke’s Gospel here anticipates the very doctrine Paul will develop at length in Romans, and the baseline’s Romans rendering must be reused without modification, reinforcing the required cross-curriculum consistency the baseline mandates.
rich young ruler / “how hard for the rich to enter the kingdom of God” (18:18-27) — reuse महर मानुष and ईश्वरनि राज्य — Risk: High.
“what is impossible with man is possible with God” (18:27) — reuse ईश्वरनि सक्ति-adjacent — Risk: High, providence/power-of-God doctrine.
blind Bartimaeus / “your faith has saved you” / “Son of David” (18:35-43) — reuse फोरायनाय, बिश्वास, दाऊदनि बेंसे-adjacent title “Son of David” — Risk: Critical, a messianic title confession from a marginalized blind beggar, tying the poor/marginalized doctrine directly to messianic recognition.

Chapter 19 — Zacchaeus; the Parable of the Minas; Triumphal Entry; Weeping over Jerusalem

“the Son of Man came to seek and save the lost” (19:10) — Bodo: मानसिनि गोरा हारायनाय मानुषखौ नागिरनाय आरो फोरायनायनि थाखाय फैबाय (“the Son of Man has come to seek and to save the lost”) — Risk: Critical. This is arguably the single most important mission-statement verse in the whole Gospel; it must integrate, without loss, the already-established renderings of मानसिनि गोरा (Son of Man), हारायनाय (lost), and फोरायनाय (save) exactly as established in Ch.9 and Ch.15.
“today salvation has come to this house” (19:9) — reuse देंगोन (today, core passage) and फोरायनाय — Risk: Critical, cross-referencing the core passage’s inaugurated “today,” now applied concretely to a converted tax collector’s household — a direct enactment of the poor/marginalized and repentance doctrines together.
restitution (19:8, Zacchaeus’s fourfold repayment) — Bodo: descriptive फिन होनाय (“giving back/restoring”) — Risk: Medium, the visible “fruit” of genuine repentance (echoing 3:8’s fruit language).
ten minas parable / stewardship (19:11-27) — reuse ईश्वरनि राज्य-adjacent — Risk: High.
triumphal entry / “blessed is the king who comes in the name of the Lord” (19:38) — reuse प्रभु — Risk: Critical, an explicit royal-messianic Lordship acclamation.
Jesus weeps over Jerusalem (19:41-44) — Bodo: खामनाय (khamnai, weep) — Risk: Low.
“house of prayer” vs. “den of robbers” (19:45-46) — reuse बिनयनाय and मन्दिर — Risk: Medium.

Chapter 20 — Authority Questioned; Wicked Tenants; Caesar; Resurrection Debate

rejected stone / cornerstone (20:17-18) — Bodo: descriptive कोनानि हामला (“cornerstone”) — Risk: Medium, Messianic-rejection imagery.
“render to Caesar what is Caesar’s, and to God what is God’s” (20:25) — reuse baseline ईश्वर — Risk: High, church-and-authority teaching; distinguish ultimate allegiance to God from legitimate civil obligation, a live topic given Bodoland’s own territorial-political context.
resurrection debate with the Sadducees / “God of the living, not the dead” (20:27-40) — reuse baseline जिउनाय सोलायनाय exactly — Risk: Critical (consistency), and must not be conflated with फिन जोनोम (rebirth/reincarnation, forbidden per baseline) even though the Sadducees’ hypothetical (a woman married to seven brothers in sequence) might otherwise tempt a cyclical-rebirth-flavored gloss.
Son of David / Lord of David (20:41-44, Psalm 110 citation) — reuse दाऊदनि बेंसे-adjacent and प्रभु — Risk: Critical, an explicit statement of Christ’s Lordship exceeding David’s own authority.

Chapter 21 — Signs of the End; the Widow’s Offering; Jerusalem’s Destruction Foretold

widow’s mite / sacrificial giving (21:1-4) — Bodo: गोरोंग बिजोब होनाय (“giving out of poverty/lack”) — Risk: Medium, another poor/marginalized doctrine data-point: the poor widow’s small gift is commended over the wealthy’s larger, comparatively costless gifts.
“your redemption draws near” (21:28, ἀπολύτρωσις) — reuse Ch.1/2 दाम होजानाय फोरायनाय — Risk: Critical (consistency), now applied to final eschatological deliverance rather than the birth-narrative’s more immediate covenant-historical sense — translator note should mark this shift from inaugurated to consummated redemption.
fig tree sign / “this generation” (21:29-33) — Bodo: descriptive; Risk: Low.
“heaven and earth will pass away, but my words will not” (21:33) — reuse ईश्वरनि रां (Ch.8) — Risk: High, a strong claim to the enduring, divine authority of Jesus’s own words.

Chapter 22 — The Last Supper; Gethsemane; Betrayal; Trial

Passover — Gk: πάσχα (pascha, 22:1, 22:7-15); Lit. “the passing-over” (transliterated from Aramaic/Hebrew Pesach). Range: the annual festival commemorating Israel’s deliverance from Egypt (Exodus 12). Contextual meaning: the Last Supper is deliberately set within, and reinterprets, this specific covenant-historical festival. Bodo: निस्तार पर्व (nistar porbo, “deliverance festival”) — Risk: Medium. No native Bodo festival analog exists (Kherai puja is the nearest formal recurring ritual-festival category to explain the concept of a fixed sacred festival, but its content — securing the Bathou pantheon’s favor — must not be equated with Passover’s historical deliverance-commemoration).
new covenant in my blood — Gk: καινὴ διαθήκη (kainē diathēkē, 22:20); καινός Lit. “new, previously non-existent”; reuse baseline गोसाथारि for covenant. Bodo: नबा गोसाथारि (noba gwsathari) — Risk: Critical. A specific, carefully-grounded collision must be flagged: Brahma Dharma explicitly presented itself, in 1912, as a “new” (Sanskritized-reform) covenant-like renewal of Bodo religious identity. “New covenant” language risks being heard as another reform movement’s rebranding rather than God’s own once-for-all, blood-sealed covenant fulfilling and superseding the old Mosaic covenant. This distinction must be taught explicitly, not left to the adjective “new” alone.
body given for you / blood — Gk: σῶμα… διδόμενον, αἷμα (sōma didomenon, haima, 22:19-20); body reuse baseline’s incarnation-root गुदि (from मानसि गुदि सोलायनाय); blood = थैसों (thoisong) [PROVISIONAL — confirm established Bodo Bible term for “blood” against a printed copy before deployment]. — Risk: Critical. This is one of the most consequential comparative-religion flags in the entire curriculum: Kherai puja and broader Bathou ritual practice historically include animal blood offerings (fowl, pigeon, and in some rites larger animals) presented to Bathoubwrai and the Kherai pantheon to secure protection and favor. Christ’s once-for-all self-giving — his own body and blood, given voluntarily, not offered repeatedly by worshippers to appease a deity — must be taught with explicit, sustained contrast against this sacrificial-offering framework, or the Lord’s Supper risks being assimilated into a familiar but theologically opposite ritual-exchange category. Human theologian review is mandatory for every occurrence of this language (22:19-20; also 1 Corinthians-style echoes if referenced in teaching notes).
Satan entered Judas (22:3) — reuse Ch.4 साइतान — Risk: Medium (consistency).
greatest as servant (22:24-27) — reuse दास (Ch.1) — Risk: Medium, discipleship-doctrine reversal of worldly greatness.
Gethsemane / “not my will but yours be done” (22:39-46, θέλημα) — Bodo: will = ईश्वरनि मोन (Isornni mon, “God’s will/mind”) — Risk: High. Must not be conflated with भागी (impersonal fate, forbidden per baseline providence entry) — Jesus’s submission is a personal, relational act of trust and obedience toward his Father, the deepest possible model of the prayer-and-dependence doctrine, not passive resignation to an impersonal destiny.
Peter’s denial predicted (22:31-34) — reuse साइतान — Risk: Medium.
Sanhedrin trial: “Are you the Christ?” / “Son of Man…at the right hand of Power” (22:66-70) — reuse मसीह, मानसिनि गोरा, ईश्वरनि सक्ति — Risk: Critical, the book’s climactic messianic self-identification under formal interrogation.

Chapter 23 — Trial before Pilate and Herod; Crucifixion; Burial

Pilate, Herod, Barabbas — proper nouns, transliterated पिलात, हेरोद, बरब्बा — Risk: Low.
“I find no guilt in this man” (23:4, 23:14, 23:22) — Bodo: reuse गुनाह — Risk: Medium.
crucify / crucifixion — Gk: σταυρόω (stauroō, 23:21, 23:23, 23:33); reuse baseline-convention क्रुसाव लाग्रनाय (krusao lagrnai, “fixed/hung on the cross”) — Risk: Critical, standard convention across regional Bible translation traditions; the central atoning event of the whole book.
“Father, forgive them, for they know not what they do” (23:34) — reuse आफा and गुनाहनि माफनाय — Risk: Critical. This is the single strongest model in the book of forgiveness extended even to one’s own executioners — the Repentance-and-Forgiveness doctrine’s most radical instance, and must be rendered with full doctrinal weight, not softened as a mere expression of resignation.
“today you will be with me in paradise” (23:43) — reuse देंगोन (today, core passage/19:9 consistency); paradise = स्वर्ग (sworgo) — Risk: High. स्वर्ग is the standard pan-Indian religious term for a heavenly abode, but in popular Hindu-influenced (and Brahma Dharma-influenced) cosmology it can denote a temporary heavenly waystation within an ongoing rebirth cycle rather than a final, eternal state. Must be taught explicitly as the immediate, conscious, personal presence of Christ after death — a repentant criminal’s instant assurance — not a temporary heavenly interlude preceding further rebirths.
“into your hands I commit my spirit” (23:46, πνεῦμα) — Bodo: आत्था (generic; here Jesus’s own human spirit, not the Holy Spirit) — Risk: Medium. [TRANSLATOR NOTE: context alone distinguishes this from पбित्र आत्था; a footnote clarifying “his own spirit,” not the Holy Spirit, is recommended given आत्था’s doctrinal weight elsewhere.]
centurion: “certainly this man was innocent” / “a righteous man” (23:47, δίκαιος) — reuse baseline धार्मिकता-adjacent — Risk: High, a Gentile soldier’s confession, reinforcing the all-nations doctrine even at the cross.
burial / Sabbath rest (23:50-56) — reuse सानिबार — Risk: Low.

Chapter 24 — Resurrection; Emmaus Road; the Great Commission; Ascension

empty tomb / “why do you seek the living among the dead” (24:1-8) — reuse baseline exactly: जिउनाय सोलायनाय — Risk: Critical, the doctrinal and narrative climax of the entire book; must never be rendered with फिन जोनोम (rebirth/reincarnation, forbidden per baseline).
Emmaus road: “was it not necessary that the Christ should suffer these things and enter into his glory?” / Scriptures opened / burning hearts (24:13-35) — reuse मसीह, महिमा, पबित्र सास्त्र — Risk: Critical, the fullest single statement in Luke of the Fulfillment-of-Prophecy doctrine, tying the whole Old Testament to the necessity of Christ’s suffering and resurrection glory. “Burning hearts” (24:32) rendered descriptively गोसो जुइ लाबोनाय-रैखांनाय (“hearts as if burning”) — Risk: Low.
breaking of bread / recognition (24:30-31, 24:35) — Bodo: reuse लोगोसे खानाय (table fellowship, Ch.5/15) — Risk: Medium, the risen Christ is first recognized in an act of shared table fellowship, tying the resurrection directly back to the book’s whole compassion/table-fellowship doctrine.
“repentance and forgiveness of sins should be proclaimed in his name to all nations” (24:47) — Bodo: reuse मन बदलनाय, गुनाहनि माफनाय, सर्बजुथुद (sarbojuthud, “all nations,” building on baseline’s गैर-जुथुद) — Risk: Critical. This single verse is the book’s own summary thesis statement and must integrate every previously-established rendering without deviation — comparable in weight to the baseline’s treatment of Romans 1:16-17 as a fixed, cross-document-consistent rendering.
“you are witnesses” (24:48, μάρτυρες) — Bodo: साक्षी (sakshi) — Risk: Medium.
“power from on high” (24:49, δύναμιν ἐξ ὕψους) — Bodo: सैथाय निफ्राय सक्ति (saithai nifray sakti, “power from above/on high”) — Risk: Critical. A specific, well-grounded flag: “on high” (ὕψος, height) must NOT be rendered using ओखrang, the Bodo word for “sky,” because ओखrang is explicitly one of the five cosmological elements represented by the sijou plant’s branches in Bathou household worship (alongside ha/earth, dwi/water, bar/air, or/fire). Using ओखrang here would risk syncretistic resonance, suggesting the Holy Spirit’s coming power is simply another manifestation of the sky-element within Bathou cosmology, rather than the sovereign gift of the one true God. A generic, non-cosmological word for “above/height” (सैथाय) is required instead.
worshiped him (24:52, προσεκύνησαν) — Bodo: आराधना खालामनाय (aradhana khalamnai, “performed reverent adoration”) — Risk: Critical. A direct, specific collision must be avoided: the more common word पूजा (puja) is the literal name of the Kherai puja ritual itself; rendering the disciples’ worship of the risen Christ with पूजा would directly and unambiguously equate Christian worship of Christ with the specific ritual-offering practice made to Bathoubwrai and the Kherai pantheon. आराधना (a devotional-adoration register loanword, less tied to the specific named ritual) is strongly preferred, and this choice should be flagged for explicit theologian confirmation before wide deployment.
ascension / taken up into heaven (24:51) — Bodo: सर्गाव जायख्रोमनाय (sworgao jaikhromnai, “taken up into heaven”) — Risk: High, same स्वर्ग-caution as 23:43 (paradise) applies: heaven here must be taught as Christ’s final, bodily, glorious exaltation to the Father’s right hand, not a temporary heavenly stage.
great joy / praising God (24:52-53) — reuse रांगायनाय (joy, Ch.15) and महिमा/धिनानाय — Risk: Low, the book’s closing note, deliberately mirroring its opening note of joy (1:14, 2:10).

Summary of Cross-Cutting Risk Themes Specific to Luke

The “filled with the Spirit” / trance-possession collision (Ch.1, 4, and throughout) is Luke’s single largest new comparative-religion risk beyond what the Romans baseline already documents, because Luke narrates the Spirit’s filling repeatedly and visibly (Elizabeth, Zechariah, John, Jesus, the seventy-two’s joy, Pentecost anticipated at 24:49) in ways a Kherai-trance-familiar reader could assimilate to the doudini’s ritual role.
Blood/sacrifice language at the Last Supper (Ch.22) directly engages Bathou/Kherai animal-blood-offering practice in a way Romans’ more abstract “propitiation” language does not — this requires the most explicit theologian-level teaching contrast in the whole curriculum.
“Sky/height” vocabulary (Ch.2 “in the highest,” Ch.24 “power from on high”) must consistently avoid ओखrang, the named Bathou cosmological sky-element, a specific and avoidable syncretism risk not previously documented in the Romans baseline (Romans has no comparable “height/sky” theological vocabulary).
“Worship” vocabulary (Ch.24 προσκυνέω) must avoid पूजा, the literal name of the Kherai ritual, an even more direct terminological collision than any single item flagged in the Romans baseline.
The poor/marginalized/table-fellowship doctrine cluster (Ch.4, 5, 6, 7, 14, 15, 19) is entirely new relative to Romans and requires its own dedicated glossary terms (गरीब, लोगोसे खानाय, गुनाहगार मानुष) not present in the baseline.
σῴζω’s dual healing/salvation sense (7:50, 8:48, 17:19, 18:42) is a genuine Lukan semantic feature without a Romans parallel and requires its own consistency rule and teaching note.

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