Semantic Analysis — James 1–5 (English → Dogri)

Governing Principle

Every term already fixed in the baseline Romans translation_memory.json / bible_term_registry.json is reused here exactly as recorded (e.g. πίστις = भरोसा/bharosa; δικαιόω = धर्मी ठहराए जाना/dharmi thehrae jana; δικαιοσύνη = धरमीपन/dharmipan; χάρις = बिना कमाई दित्ती दया; σωτηρία/σῴζω [soteriological sense] = उद्धार; νόμος = व्यवस्था; ἁμαρτία = पाप; εἰρήνη = शान्ति; δόξα = महिमा; κύριος = प्रभु; θεός = परमेश्वर; Ἰησοῦς = यीशु; Χριστός = मसीह; βασιλεία τοῦ θεοῦ = परमेश्वर दा राज्य). Where James activates a different sense of a shared Greek root (most importantly δικαιόω in 2:21-25), the baseline rendering is still reused, but a Critical-risk translator note is attached explaining the difference in argumentative context from Romans, so Dogri readers do not perceive a contradiction between Paul and James.

James is the first curriculum book in this Language Package to introduce ἔργα (works) as a load-bearing term in its own right. This single term governs the highest-stakes new risk in the whole book and is treated first in the glossary.

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PART A — Core Passage: James 2:14-26 (Verse-by-Verse)

James 2:14

Greek: Τί τὸ ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν, ἔργα δὲ μὴ ἔχῃ; μὴ δύναται ἡ πίστις σῶσαι αὐτόν;

• ὄφελος (ophelos) — lit. “benefit, profit, use.” Semantic range: practical advantage, not moral value per se. English variants: “good, profit, use.” Theological meaning: James opens with a rhetorical question about the usefulness/evidentiary value of a bare claim to faith, not faith’s ontological reality. Dogri: फायदा (fayda). Risk: Low. Natural, everyday Dogri word; no collision.
• πίστις (pistis) — “faith, trust, reliance.” Reuse baseline: भरोसा (bharosa). Risk: High (per baseline). In this verse πίστις is claimed (λέγῃ … ἔχειν, “says he has”) rather than demonstrated — James is testing the difference between professed and living भरोसा. Translators must preserve the verb “says [he has]” so the Dogri reader hears James questioning the claim, not भरोसा itself.
• ἔργα (erga) — “works, deeds, actions.” NEW TERM. Literal: the visible, enacted outworking of a disposition. Semantic range: everyday deeds; ethical conduct; in Paul, “works of the Law” (works attempted as a means of earning righteousness); in James, the concrete deeds that necessarily accompany genuine faith. English variants: “works, deeds, actions, good works.” Dogri: कम्म (kamm). Risk: Critical. कम्म (not कर्म) must be used — कर्म (karma) carries the pan-Indian doctrine of moral cause-and-effect across the rebirth cycle, determining one’s future birth-status; this is precisely the transactional/earning framework the Language Package already excludes from grace and salvation. कम्म is Dogri/Punjabi’s ordinary word for “deed, task, work” and carries no karma-doctrine freight. A Critical-risk translator note must accompany every occurrence of ἔργα in James: “कम्म here = the observable fruit/evidence of genuine भरोसा, not कर्म (karma-merit) and not works that earn धरमीपन/उद्धार apart from grace (cf. Romans 3:28, 4:4-5, 11:5-6).”
• σῶσαι (sōsai, from σῴζω) — “to save.” Reuse baseline sense: उद्धार family. Risk: Critical. Here in a hypothetical, rhetorical negative (“can that faith save him?”) — must not be rendered as if James doubts salvation is by faith; the point is that a “faith” producing no कम्म was never living भरोसा to begin with.

James 2:15-16

Greek: ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς, εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν· ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος;

• γυμνοί (gymnoi) — “naked, without adequate clothing,” not necessarily total nudity. Dogri: बिना कपड़ें आह्ले (bina kapdayan aahle). Risk: Low.
• ἐφήμερος τροφή (ephēmeros trophē) — “daily/day-by-day food.” Dogri: रोज्जमर्रा दी रोटी (rojmarra di roti). Risk: Low.
• εἰρήνη (eirēnē) — reuse baseline शान्ति. Risk: Medium here specifically — this occurrence is a hollow social farewell (“go in peace”) spoken instead of concrete help. Translator note required: this is James’s ironic use of the very word the Language Package elsewhere reserves for relational peace with God (Romans 5:1); here it is empty piety without कम्म, and must not read as devaluing शान्ति itself.
• τὰ ἐπιτήδεια τοῦ σώματος — “the necessities of the body.” Dogri: सरीर आस्तै लोड़ींदी चीजां. Risk: Low.

James 2:17

Greek: οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ᾽ ἑαυτήν.

• νεκρά (nekra, from νεκρός) — “dead.” Dogri: मुर्दा (murda), the same root morpheme used in the baseline’s resurrection phrase (मुर्दघरा चा जिंदा होना, “coming back to life from among the dead place”). Risk: Medium. Reusing मुर्दा here creates a deliberate and useful echo across the curriculum (faith without कम्म = मुर्दा; Christ’s resurrection = जिंदा होना from मुर्दघरा) but must be flagged so translators do not accidentally soften it to “weak” or “incomplete” faith — James’s claim is stark: such “faith” is dead, not merely deficient.
• καθ᾽ ἑαυτήν (“by itself”) — intensifies νεκρά: faith isolated from कम्म is, in itself, lifeless. No separate glossary risk; carry through in the sentence structure.

James 2:18

Greek: Ἀλλ᾽ ἐρεῖ τις· σὺ πίστιν ἔχεις κἀγὼ ἔργα ἔχω· δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγὼ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν.

• δεῖξόν (deixon, from δείκνυμι) — “show, demonstrate, make visible.” Dogri: दस्सा/दिखा (dassa/dikha). Risk: Medium. Theologically load-bearing: this is the operative verb of the whole pericope — James’s concern throughout is faith’s visibility, not its validity before God (that is Paul’s question in Romans 4). This distinction must be preserved with care in translator notes wherever δεῖξόν and cognates occur.
• χωρὶς τῶν ἔργων (“apart from works”) — same phrase-shape as Paul’s χωρὶς ἔργων in Romans 3:28/4:6, but with the opposite rhetorical point: Paul says righteousness is credited χωρὶς ἔργων (apart from merit-works, at the moment of believing); James says a claimed faith χωρὶς ἔργων (producing no visible fruit at all) cannot be shown/demonstrated to anyone. Risk: Critical. This verse is the single highest-risk sentence in the book for creating an apparent contradiction with Romans if translated without a theologian’s note distinguishing the two questions being asked (validity before God vs. visibility before people).

James 2:19

Greek: σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν.

• εἷς ὁ θεός (“God is one”) — echo of the Shema (Deut 6:4). Dogri: परमेश्वर इक्को है. Risk: Low; reuses baseline परमेश्वर.
• δαιμόνια (daimonia) — “demons,” fallen spiritual beings who know God exists yet rebel. Dogri: भूत-प्रेत (bhoot-pret). Risk: Medium. भूत-प्रेत in regional folk belief usually denotes restless human ghosts/malevolent local spirits, a different category from the fallen angelic beings James has in view. A brief translator/teaching note is required: biblical δαιμόνια are rebellious spiritual beings who know and fear God, unlike ancestral or place-bound ghost-spirits of local folklore.
• φρίσσουσιν (phrissousin) — “shudder, tremble (with dread).” Dogri: कंबना (kambna). Risk: Low. Note the irony James draws: mere correct belief without कम्म produces only the demons’ terror, not saving भरोसा.

James 2:20

Greek: Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν;

• κενέ (kene, “empty, foolish, without substance”) — vocative address. Dogri: खोखले मनुक्खा (khokhle mankhukkha, “empty/hollow person”). Risk: Low.

James 2:21

Greek: Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον;

• ἐδικαιώθη (edikaiōthē, from δικαιόω) — reuse baseline धर्मी ठहराए जाना. Risk: Critical. This is the theological hinge of the whole passage. Genesis 15:6 (quoted in v.23) already credits Abraham righteousness by faith — chronologically prior to the Genesis 22 offering of Isaac referenced here. James’s ἐδικαιώθη in v.21 therefore means “was shown/vindicated to be righteous” (before onlookers, in the sense of v.18’s δεῖξόν), not “was first declared righteous” (which happened earlier, by faith alone, per v.23). A mandatory translator note: “धर्मी ठहराए जाना here = Abraham’s righteousness, already credited by भरोसा (Gen 15:6/Jas 2:23), being demonstrated/vindicated through कम्म (the offering of Isaac) — not righteousness earned by कम्म. Contrast with Romans 4:1-5, where the same event (Abraham’s faith) is cited to show righteousness is NOT ἐξ ἔργων at all in the sense of meriting a legal verdict before God.”
• ἀνενέγκας (anenegkas, “having offered up”) and θυσιαστήριον (thysiastērion, “altar”) — sacrificial vocabulary. Dogri: चढ़ाना (chadhana) / वेदी (vedi). Risk: Medium. Both words are also live vocabulary in regional Hindu ritual practice (चढ़ाना = making a votive offering/prasad; वेदी = a havan/yajna fire-altar). A translator note should clarify this is the unique historical Genesis 22 covenant-testing event, not a devotional votive offering or a Vedic homa rite.

James 2:22

Greek: βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη·

• συνήργει (synērgei, “worked together with”) — Dogri: कम्मां कन्नै रली करी कम्म कीता. Risk: Medium. Conveys cooperative, not competitive, relationship between भरोसा and कम्म.
• ἐτελειώθη (eteleiōthē, from τελειόω, “was perfected/brought to completion/maturity”) — NEW TERM (related to τέλειος, ch.1). Dogri: सम्पूर्ण होई (sampuran hoi, “was made complete/whole”). Risk: High. NEVER use सिद्ध (siddha) — the Hindu/yogic term for a perfected adept who has attained supernatural powers through spiritual discipline — as this would reframe faith’s “completion” as a self-achieved spiritual attainment rather than faith reaching its intended, God-given maturity through obedient action.

James 2:23

Greek: καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα· ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη.

• ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (“was credited/counted to him as righteousness”) — direct citation of Genesis 15:6, the identical Old Testament text quoted in Romans 4:3. Reuse baseline imputed_righteousness: गिनी गेई धरमीपन (gini gei dharmipan). Risk: Critical. This is the load-bearing proof that James affirms the same doctrine of credited/imputed righteousness by faith that Romans teaches — NEVER render as कमाई गेई धरमीपन (“earned righteousness,” the explicit baseline-rejected alternative). This exact cross-reference (Jas 2:23 = Rom 4:3, both citing Gen 15:6) should be flagged for the Theological Consistency Rules so both curricula render it identically.
• φίλος θεοῦ (“friend of God”) — NEW TERM. Dogri: परमेश्वर दा मितर (Parmeshwar da mitr). Risk: Medium-High. मितर (mitr, a loyal/covenantal friend) is preferred over दोस्त (a casual Persian/Urdu-origin friend-word already implicitly set aside by the baseline’s rejection of “यारी-दोस्ती” as too weak for koinonia). Abraham’s friendship with God denotes covenantal intimacy and trust, not casual companionship — and, notably, not the patron-devotee relationship of vow-and-boon exchange associated with regional shrine devotion.

James 2:24

Greek: ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον.

• δικαιοῦται (dikaioutai, present passive) — reuse धर्मी ठहराए जाना. Risk: Critical. Same mandatory contrast note as v.21: “shown/vindicated as righteous” (public, evidentiary sense), not “declared righteous before God at the point of believing” (Romans’ forensic sense). This verse, read in isolation and without the note, is the single greatest risk of doctrinal confusion in the entire James curriculum and MUST be flagged for human theologian review every time it is translated, cross-referenced, or quoted in lesson materials.
• οὐκ ἐκ πίστεως μόνον (“not by faith alone”) — Dogri: सिर्फ भरोसे कन्नै नईं. Risk: Critical. Must be taught alongside Romans 3:28 (“justified by faith apart from works of the law”) as answering a different question (visible proof vs. forensic standing), never as Scripture contradicting itself.

James 2:25

Greek: ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα;

• Ῥαὰβ ἡ πόρνη (Rahab the prostitute) — Dogri: राहाब कसबी (Rahab kasbi). Risk: Low (proper name + descriptor); note her inclusion alongside the honored patriarch Abraham deliberately levels social/moral status — a point worth foregrounding given regional lineage-honor (izzat) sensitivities.
• ἄγγελοι (angeloi, “messengers”) — here = the human spies of Joshua 2, NOT heavenly angels. Dogri: जासूस/भेजे गे बंदे (jasoos/bheje ge bande, “spies/sent men”). Risk: Medium. The same Greek word elsewhere means “angel”; translators must render contextually here to avoid implying Rahab hosted heavenly beings.
• ὑποδεξαμένη (hypodexamenē, “having received/welcomed”) — Dogri: आदर कन्नै रक्खना/टिकाना. Risk: Low.

James 2:26

Greek: ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν.

• σῶμα (sōma, “body”) — Dogri: सरीर (sareer). Risk: Low.
• πνεῦμα (pneuma) here = the animating life-breath/spirit of a person, NOT the Holy Spirit. Risk: High. Do NOT render with पवित्तर आत्मा (the baseline’s fixed, Critical-risk term reserved exclusively for the Holy Spirit) or with bare आत्मा, which would create confusion with that reserved term. Recommended Dogri: प्राण (praan, “life-breath”) — “body without प्राण is मुर्दा (dead).” This disambiguation must be enforced identically every time this verse is translated or quoted.
• νεκρόν/νεκρά — reuse मुर्दा as in v.17, closing the chapter’s inclusio.

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

Chapter 1

• Ἰάκωβος (Iakōbos, “James”) — author’s name, same Greek form as OT “Jacob.” Dogri: याकूब (Yaqub), following established regional Bible convention (confirm against BSI Dogri Bible). Risk: Low, but flag that this is the same name form used for the patriarch Jacob.
• δοῦλος (doulos, “servant/bondservant”) — James 1:1, “a servant of God and of the Lord Jesus Christ.” Dogri: सेवक (sevak). Risk: Medium. सेवक/सेवा is also the standard term for ritual temple service (a sevak serving a deity/shrine, e.g. at Raghunath Mandir or Vaishno Devi). Translator note: here it denotes total, willing bondservice to the one true God and to प्रभु यीशु मसीह specifically, not ritual temple-attendant service to a deity or shrine.
• χαίρειν (chairein, “greetings/rejoice”) — epistolary greeting, wordplay with χαρά (joy) in v.2. Risk: Low.
• πειρασμός (peirasmos, “trial”) vs. πειρασμός in the sense of “temptation” (1:13-14) — same Greek word, two distinct senses activated in the same chapter. Dogri: परीक्षा (pariksha) for the external, faith-refining “trial” sense (1:2,12); प्रलोभन (pralobhan) for the internal enticement-to-sin sense (1:13-14). Risk: High. This split rendering is doctrinally essential: James 1:13 explicitly states “God tempts no one” — if a single Dogri word covers both senses, readers could conclude God causes both refining trials AND enticements to sin. Mandatory translator note distinguishing परीक्षा (God-permitted, for maturing faith) from प्रलोभन (arising from one’s own लालसा/desire, v.14-15).
• δοκίμιον (dokimion, “the testing/proving”) — 1:3. Dogri: जांच (jaanch), closely tied to परीक्षा above. Risk: Medium.
• ὑπομονή (hypomonē, “endurance, steadfastness”) — 1:3-4,12. Dogri: सहनशीलता (sahanshilta). Risk: Medium. Distinguish from μακροθυμία (patience-in-waiting, ch.5, rendered धीरज) — ὑπομονή is steadfast endurance under pressure, not primarily patient waiting for an event.
• τέλειος (teleios, “perfect/complete/mature”) — 1:4,17,25; 3:2. Dogri: सम्पूर्ण (sampuran). Risk: High. NEVER use सिद्ध (siddha, a Hindu/yogic perfected-adept term implying self-attained supernatural spiritual accomplishment). सम्पूर्ण conveys wholeness/maturity in Christlike character, granted and grown by God, not self-achieved yogic perfection.
• σοφία (sophia, “wisdom”) — 1:5. Dogri: बुद्धि (buddhi); doctrine-level compound for “wisdom from above” (developed fully in ch.3): परमेश्वर आह्ली बुद्धि (Parmeshwar aahli buddhi). Risk: High. Must be distinguished from ज्ञान (jnana), which in Vedantic thought carries a specific soteriological weight (liberating knowledge leading toward moksha). James’s σοφία is God-given practical, moral, relational insight for godly living and enduring trials — not a path to liberation from the body/world.
• δίψυχος (dipsychos, “double-minded, divided in loyalty”) — 1:8 (also 4:8). Dogri: दुचित्ता (duchitta). Risk: Medium. Contrasted with singular, undivided भरोसा.
• πλούσιος / πτωχός (plousios/ptōchos, “rich/poor”) — 1:9-11 (developed further in ch.2 and ch.5). Dogri: धनी (dhani) / गरीब (gareeb). Risk: Medium, escalating to High in ch.2 and ch.5 contexts (see below).
• ἐπιθυμία (epithymia, “desire, craving, lust”) — 1:14-15. Dogri: लालसा (laalsa). Risk: High. Avoid काम (kama) alone — in classical Hindu thought काम is one of the four legitimate purusharthas (life-goals: dharma-artha-kama-moksha) and thus carries a positive/neutral connotation quite unlike James’s picture of ἐπιθυμία as the root that “gives birth to sin” (1:15). लालसा (craving) avoids this collision.
• λόγος … ἔμφυτος (the “implanted word”) — 1:21. Dogri: मन च गाड़ी दित्ता वचन (man ch gaadi ditta vachan, “the word planted/fixed in the heart”). Risk: Medium.
• ἀκροατής / ποιητής (akroatēs/poiētēs, “hearer/doer”) — 1:22-25. Dogri: सुणने आह्ला (sunne aahla) / करने आह्ला (karne aahla). Risk: Medium. Directly anticipates the faith-and-works doctrine of ch.2; ensure consistency of register with कम्म (works) terminology established there.
• θρησκεία (thrēskeia, “religion/religious observance”) — 1:26-27. Dogri: धरम-करम (dharam-karam) used descriptively, or भक्ति दा तरीका. Risk: Medium — care needed that this is not confused with धरम in the caste/lineage-duty sense the baseline already excludes for νόμος (law); here it denotes the outward practice of religious devotion, defined by James as caring for orphans/widows and moral purity.
• ὀρφανός / χήρα (orphanos/chēra, “orphan/widow”) — 1:27. Dogri: अनाथ (anaath) / बिधवा (bidhwa). Risk: Low.
• ἄσπιλος (aspilos, “unstained, spotless”) — 1:27. Dogri: बिना दाग् (bina daag). Risk: Low.
• κόσμος (kosmos, “world,” ethical/systemic sense) — 1:27 (fully developed in ch.4). Dogri: दुनिया (duniya). Risk: High (see ch.4 below for full treatment).

Chapter 2 (verses outside the core passage: 2:1-13)

• προσωποληψία (prosōpolēmpsia, “favoritism, partiality”) — 2:1,9. NEW TERM, key to the doctrine “Favoritism and the Poor.” Dogri: मुंह-देखी (munh-dekhi, lit. “face-looking,” i.e., judging by appearance/status). Risk: High. This intersects directly with Dogra Rajput honor/lineage culture (izzat) and any caste-consciousness carried into the Christian community; must be taught as excluding distinctions of dress, wealth, caste, or lineage-honor in the assembly, matching the baseline’s existing High-risk treatment of universal_human_accountability and unity_of_jews_and_gentiles.
• συναγωγή (synagōgē, “assembly/gathering”) — 2:2. Dogri: सभा (sabha) or कलीसिया दी सभा, distinguished from कलीसिया (church, the baseline term) as the concrete meeting/gathering-event. Risk: Low-Medium.
• κληρονόμος (klēronomos, “heir”) and βασιλεία (basileia, “kingdom”) — 2:5, “heirs of the kingdom.” Reuse baseline परमेश्वर दा राज्य. Risk: Medium (per baseline kingdom_of_god entry).
• νόμος βασιλικός (nomos basilikos, “royal law”) — 2:8, referring to the love-command. Reuse baseline व्यवस्था + descriptive qualifier: राजसी व्यवस्था. Risk: Medium.
• ἐλευθερία (eleutheria, “freedom/liberty”) — 2:12, “the law of liberty.” Dogri: अजादी (ajaadi). Risk: Low-Medium.
• ἔλεος (eleos, “mercy”) — 2:13. NEW TERM. Dogri: दया (daya). Risk: Medium. दया already appears inside the baseline’s fixed compound for grace (बिना कमाई दित्ती दया); used standalone here for “mercy,” it must be understood as compassion shown toward the needy/guilty, distinguished contextually from the full “grace” compound term but not contradicting it.
• κρίσις (krisis, “judgment”) — 2:13. Dogri: न्याय (nyaay). Risk: Medium; must not be reframed as impersonal karmic consequence but as a personal Judge’s verdict.

(2:14-26 fully treated in Part A above.)

Chapter 3

• γλῶσσα (glōssa, “tongue”) — 3:1-12, key to “Taming the Tongue.” NEW TERM. Dogri: जीह् (jih) — the native Dogri word for “tongue,” preferred over the Hindi/Urdu-derived जबान, consistent with the baseline’s standing instruction not to default to Hindi/Urdu vocabulary where Dogri has its own term. Risk: Medium.
• χαλιναγωγέω (chalinagōgeō, “to bridle, put a bit/rein on”) — 1:26; 3:2-3. Dogri: लगाम देना (lagaam dena, “to put a rein on”), a well-attested regional equestrian/agrarian idiom. Risk: Low.
• πῦρ (pyr, “fire”) and γέεννα (geenna, “Gehenna/hell”) — 3:6. Dogri: अग्ग (agg) / नरक (narak). Risk: Medium. नरक is the standard shared term for hell/the netherworld across regional Hindu and Christian usage; must be taught as a place of God’s righteous judgment, distinct from any cyclical or purgatorial reincarnation-adjacent notion.
• εἰκών (eikōn, “image, likeness”) — 3:9, humans made “in the likeness of God.” Dogri: परमेश्वर दी सूरत च (Parmeshwar di soorat ch). Risk: Medium; theologically important for the dignity-of-all-people argument against cursing others, reinforcing the favoritism doctrine above.
• σοφία ἄνωθεν (sophia anōthen, “wisdom from above”) — 3:13-17, doctrine-defining passage. Dogri compound (established in ch.1 above): परमेश्वर आह्ली बुद्धि. Risk: High. The chapter’s list of wisdom’s marks — ἁγνή (pure), εἰρηνική (peaceable, reuse शान्ति-root), ἐπιεικής (gentle/reasonable), εὑπειθής (open to reason), μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν (full of दया and good fruits), ἀδιάκριτος (impartial — direct link back to προσωποληψία), ἀνυπόκριτος (sincere, without hypocrisy) — should be rendered plainly and consistently; flag for native-speaker review as a set, since several of these adjectives have no single settled Dogri equivalent yet.
• ζῆλος / ἐριθεία (zēlos/eritheia, “jealousy/selfish ambition”) — 3:14,16. Dogri: जलन ते खुदगर्जी (jalan te khudgarzi). Risk: Medium — contrasted with “wisdom from above” as the marks of “earthly, unspiritual, demonic” (ἐπίγειος, ψυχική, δαιμονιώδης) wisdom; render these three descriptively (दुनियावी/सरीरक/भूती-किस्म दी) rather than with single loaded words, to avoid overclaiming technical precision.
• καρπὸς δικαιοσύνης (karpos dikaiosynēs, “fruit of righteousness”) — 3:18. Reuse baseline धरमीपन. Risk: Medium.

Chapter 4

• πόλεμος / μάχη (polemos/machē, “wars/conflicts, fights/quarrels”) — 4:1. Dogri: लड़ाई-झगड़ा (ladaai-jhagda). Risk: Low.
• ἐπιθυμία (epithymia) — 4:1-2, reuse ch.1 entry, लालसा. Risk: High (as established).
• φιλία τοῦ κόσμου (philia tou kosmou, “friendship with the world”) vs. φιλία/φίλος θεοῦ (“friendship with/friend of God”) — 4:4 (and 2:23), doctrine-defining for “Worldliness versus Friendship with God.” NEW TERMS. Dogri: दुनिया कन्नै मितरता (duniya kannai mitrata) / परमेश्वर दा मितर (established in core-passage v.23). Risk: High. κόσμος here = the world’s value-system opposed to God, NOT physical creation itself (which remains good) — a distinction that must be made explicit lest it drift toward a Vedantic maya/world-illusion framework in which material existence itself is the problem. James’s stark claim that worldly φιλία constitutes ἔχθρα θεοῦ (“enmity with God,” 4:4) must be preserved at full force, without softening for regional honor-culture sensitivities around maintaining multiple loyalty/patronage relationships.
• χάρις (charis, “grace”) — 4:6, quoting Proverbs 3:34. Reuse baseline बिना कमाई दित्ती दया. Risk: Critical (per baseline).
• ὑπερήφανος / ταπεινός (hyperēphanos/tapeinos, “proud/humble”) and ταπεινόω (tapeinoō, “to humble oneself”) — 4:6,10. Dogri: हंकारी (hankaari) / नमर (namr) / नमर बनना. Risk: Medium — care with Dogra Rajput izzat-honor culture, where self-abasement can carry strong social connotations; teach as voluntary posture before God, not loss of social honor before people.
• διάβολος (diabolos, “devil”) — 4:7. Dogri: शैतान (shaitan), the established regional (Christian and Islamic) term. Risk: Medium. Distinct from Hindu asura/rakshasa demon-figures; flag as a brief clarifying note only, not a forbidden-term issue.
• ἁμαρτωλός (hamartōlos, “sinner”) — 4:8. Reuse baseline पाप-root: पापी (paapi). Risk: Medium.
• δίψυχος (dipsychos) — 4:8, reuse ch.1 entry दुचित्ता. Risk: Medium.
• πενθέω / κλαίω (pentheō/klaiō, “mourn/weep”) — 4:9. Dogri: शोक करना / रोणा. Risk: Low.
• καταλαλέω / κρίνω (katalaleō/krinō, “speak against/judge”) — 4:11-12. Dogri: निंदा करना (ninda karna) / न्याय करना (nyaay karna, reuse ch.2 entry). Risk: Medium.
• νομοθέτης / κριτής (nomothetēs/kritēs, “lawgiver/judge”) — 4:12. Dogri: व्यवस्था देने आह्ला / न्यायी. Risk: Medium; God alone as personal moral Lawgiver and Judge, not an impersonal cosmic-law arbiter (parallel caution to the baseline’s law/providence entries).

Chapter 5

• πλοῦτος (ploutos, “riches/wealth”) and the rebuke of unjust landowners withholding μισθός (misthos, “wages”) — 5:1-6. Dogri: धन-दौलत (dhan-daulat) / मजूरी (majoori). Risk: High. This passage’s condemnation of wealthy landowners defrauding laborers of their wages carries a striking regional resonance with the Baba Jitto folk-martyr narrative documented in the baseline (self-sacrifice in protest against an exploitative landlord). Translator/teaching note required: James 5’s indictment is a prophetic warning grounded in God’s own coming judgment and Christ’s imminent return, not a call to replicate a folk-martyr’s self-sacrificial protest; care must be taken that this passage is not taught or heard as a Christianized retelling of the Aghar Jitto story.
• Κύριος Σαβαώθ (Kyrios Sabaōth, “Lord of hosts”) — 5:4. Reuse baseline प्रभु, with transliterated title: प्रभु सबाओथ. Risk: Medium; retain the transliteration per baseline convention for theological proper nouns.
• τρυφάω / σπαταλάω (tryphaō/spatalaō, “live in luxury/self-indulgence”) — 5:5. Dogri: ऐश-आराम च रौह्ना. Risk: Low.
• μακροθυμία / μακροθυμέω (makrothymia/makrothymeō, “patience, long-suffering”) — 5:7-8,10, key to “Patience and the Lord’s Return.” Dogri: धीरज (dheeraj), distinguished from ὑπομονή’s सहनशीलता (established ch.1). Risk: Medium.
• παρουσία (parousia, “coming, arrival, advent”) — 5:7-8, “the coming of the Lord.” Dogri: प्रभु दा आना, or fully, प्रभु दा दुबारा आना (Prabhu da dubara aana, “the Lord’s return”). Risk: Critical. This term inherits the baseline’s Critical-risk incarnation guardrail: NEVER use अवतार. Christ’s parousia is a singular, future, bodily, glorious return to judge and consummate his kingdom — not a repeatable divine descent comparable to Vishnu’s periodic avatar-appearances across the yugas to restore dharma, a live and locally prestigious devotional category given Raghunath Mandir’s Rama-avatar veneration. This term must be flagged for mandatory human theologian review every occurrence, exactly as the baseline already requires for “incarnation.”
• ὑπόδειγμα (hypodeigma, “example”) and ὑπομονή (hypomonē) — 5:10-11, reuse ch.1 entry सहनशीलता. Risk: Medium.
• ὅρκος / ὀμνύω (horkos/omnuō, “oath/to swear”) — 5:12, “let your yes be yes.” Dogri: सौंह खाणा (saunh khaana, “to swear an oath”). Risk: High. Regional Dogra Rajput honor culture attaches heavy social weight to oaths (swearing by one’s izzat, by ancestors, by weapons, or via shrine-directed vows/mannat). Teaching note required: a Christian’s plain word should be reliably trustworthy without recourse to oath-swearing on any person, place, or shrine — reframing, not merely restating, existing izzat-bound oath practice.
• κάμνω / ἀσθενέω (kamnō/astheneō, “be sick/weak”) — 5:14-15. Dogri: बमार होना (bamaar hona). Risk: Low.
• πρεσβύτερος (presbyteros, “elder”) — 5:14, “elders of the church.” NEW TERM. Dogri: कलीसिया दे बुजुर्ग (kalisiya de buzurg), combining the baseline’s कलीसिया (church) with बुजुर्ग (respected senior). Risk: Medium. Must be distinguished from generic village/clan/caste elders holding customary social authority in Dogra society; church eldership is a spiritual office of prayer-ministry, not inherited lineage-based seniority.
• ἐλαίῳ ἀλείψαντες (elaiō aleipsantes, “having anointed with oil”) — 5:14, key to “Prayer and Healing.” NEW TERM. Dogri: तेल मलना (tel malna, “to rub/apply oil”). Risk: High. Must not be conflated with Hindu ritual anointing (अभिषेक/abhishek, the pouring of oil, milk, or water over a deity’s image, practiced at regional shrines including Vaishno Devi) or treated as a ritual act with independent spiritual power. It is a simple pastoral act accompanying the prayer of faith, not a sacrament or a devotional offering.
• προσευχή / προσεύχομαι (proseuchē/proseuchomai, “prayer/to pray”) — 5:13-18. NEW TERM (general “prayer,” distinct from the baseline’s already-recorded “intercession”). Dogri: प्रार्थना (praarthana). Risk: Medium, consistent with the doctrine registry’s existing “prayer_and_intercession” entry, which already pairs प्रार्थना with बिचाल्ले होइयै बिनती (intercession). Direct, unmediated access to God through prayer must be distinguished from mediated petitionary practice associated with shrine pilgrimage and vows.
• σῴζω (sōzō, physical-healing sense) and ἰάομαι (iaomai, “heal”) — 5:15-16. Risk: Critical. σῴζω here means physical healing/restoration, not eternal salvation — yet it is the very same word rendered उद्धार elsewhere in this Language Package for soteriological salvation. Dogri: चंगा होना (changa hona, “to become well/healed”) for the physical-healing sense; उद्धार is reserved exclusively for the salvation sense and must NEVER be substituted here. A mandatory translator note explaining this wordplay/overlap is required at every occurrence. Additionally, “the prayer of faith will heal the sick” must be explicitly distinguished from the mannat vow-for-healing economy associated with Vaishno Devi pilgrimage, in which healing/boons are sought in exchange for a vow or offering — prayer here flows from grace-based relationship, not transactional exchange.
• ἐξομολογέομαι (exomologeomai, “confess”) — 5:16, key to “Confession and Restoration.” NEW TERM. Dogri: पाप मन्नना (paap mannana, “to admit/confess sin”). Risk: Medium-High. Mutual confession among trusted believers for healing and restoration must be distinguished from formal sacramental/priestly confession-and-absolution systems (limited local relevance) and, more significantly, from the risk that confessing sin will be heard as public loss of izzat (honor/face) in Dogra Rajput honor culture. Teaching note: this is confession within a safe, trusted fellowship (संगत) for mutual healing, not public shaming.
• δίκαιος (dikaios, “righteous”) — 5:16, “the prayer of a righteous person.” Reuse baseline धरमीपन-root: धर्मी (dharmi). Risk: Medium.
• ἐνεργουμένη (energoumenē, “effective, at work”) — 5:16. Dogri: प्रभावशाली (prabhaavshaali). Risk: Low.
• Ἠλίας (Ēlias, “Elijah”) — 5:17. Dogri: एलिय्याह (Eliyah), standard regional Bible form. Risk: Low.
• ἐπιστρέφω (epistrephō, “turn back, cause to return”) — 5:19-20, key to “Confession and Restoration.” NEW TERM. Dogri: वापस मोड़ना (vaapas modna, “to turn/bring back”). Risk: Medium. Restoration of a believer who has wandered (πλανάω, “to wander/err,” Dogri: भटकना (bhatakna)) from the truth; this is relational restoration within the community, not readmission through a formal penitential ritual.
• ψυχή (psychē, “soul, life”) — 5:20, “will save his soul from death.” Dogri: जान/आत्मा दा उद्धार. Risk: High — reuse उद्धार (never मुक्ति), and take care that आत्मा here (a person’s soul) is not confused with पवित्तर आत्मा (the baseline’s fixed Holy Spirit term); प्राण or जान is safer than bare आत्मा, as flagged already at 2:26.

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Summary of Chapter Coverage

Chapter	New load-bearing terms introduced	Status
1	δοῦλος, πειρασμός (trial)/πειρασμός (temptation), δοκίμιον, ὑπομονή, τέλειος, σοφία, δίψυχος, πλούσιος/πτωχός, ἐπιθυμία, ἔμφυτος λόγος, ἀκροατής/ποιητής, θρησκεία, ὀρφανός/χήρα, ἄσπιλος, κόσμος	Fully analyzed
2:1-13	προσωποληψία, συναγωγή, νόμος βασιλικός, ἐλευθερία, ἔλεος, κρίσις	Fully analyzed
2:14-26	ἔργα, and reactivated senses of πίστις/δικαιόω/σῴζω/νεκρός; imputed_righteousness cross-reference to Rom 4:3	Fully analyzed (core passage, verse-by-verse)
3	γλῶσσα, χαλιναγωγέω, πῦρ/γέεννα, εἰκών, σοφία ἄνωθεν (doctrine expansion), ζῆλος/ἐριθεία	Fully analyzed
4	φιλία τοῦ κόσμου / φίλος θεοῦ, ὑπερήφανος/ταπεινός, διάβολος, καταλαλέω/κρίνω, νομοθέτης/κριτής	Fully analyzed
5	πλοῦτος/μισθός, μακροθυμία, παρουσία, ὅρκος/ὀμνύω, πρεσβύτερος, ἀλείφω ἐλαίῳ, προσευχή, σῴζω (healing sense), ἐξομολογέομαι, ἐπιστρέφω/πλανάω, ψυχή	Fully analyzed

No chapter of James was found to introduce zero new theological vocabulary; the letter’s density of distinct ethical-theological terms required full treatment in every chapter.