Doctrine Analysis
Doctrine Analysis: Luke 1–24 (Maithili)
Purpose and Method
This document is the full doctrine matrix mandated by PRD Phase 1 Step 4. It is built directly from, and is fully consistent with, assets/doctrine_risk_registry.json (this curriculum’s Luke registry): the same 43 named doctrines, the same risk tiers, and the same review routing are used throughout. No doctrine name, risk tier, or routing decision in this document contradicts that registry. Where this document adds value beyond the registry, it is in two respects mandated by the PRD’s full-book-coverage rule:
- A chapter-by-chapter walkthrough of all 24 chapters of Luke, so that every chapter’s contribution (or lack of new contribution) to the doctrine set is explicitly recorded rather than silently assumed.
- A consolidated matrix presenting, for every doctrine, its supporting passages drawn from across the whole book (not only the core passage), its risk tier, a translation-risk explanation grounded in Maithili/Mithila cultural specifics, and its review routing.
The core passage, Luke 4:16-21 (Jesus reading Isaiah 61 in the Nazareth synagogue and declaring “today this scripture is fulfilled”), is the curriculum’s theological anchor and supplies the two doctrines with the widest reach across the whole book — Fulfillment of Prophecy and Good News to the Poor and Marginalized — but it is never treated as the scope boundary. Every chapter has been reviewed.
Risk-tier definitions follow the Romans baseline exactly and are unmodified:
- Critical: Mistranslation alters or destroys essential doctrine. Human theologian review required for every occurrence.
- High: Mistranslation creates significant theological confusion or syncretism risk. Human theologian review required.
- Medium: Mistranslation reduces clarity but preserves essential meaning. Native speaker review recommended.
- Low: Mistranslation causes minor misunderstanding or imprecision. Automated review sufficient.
Part 1 — Chapter-by-Chapter Doctrinal Coverage (Luke 1–24)
Every chapter is listed. Chapters that introduce no new doctrine beyond what is already tracked are explicitly marked “reviewed — continuation only,” per the PRD’s full-coverage mandate; they are never silently omitted.
| Ch. | Summary of load-bearing content | Doctrines active in this chapter |
|---|---|---|
| 1 | Annunciations to Zechariah and Mary; Magnificat; Benedictus | Incarnation; Sonship of Christ; Deity of Christ; Holy Spirit’s Work in Salvation History; Messianic Promise; Davidic Covenant; Salvation; Mercy and Compassion of God; Repentance and Forgiveness of Sins (1:77); Fatherhood of God (Zechariah’s own fatherhood as narrative frame); Peace with God and Messianic Peace (1:79); Consolation and Hope of Israel (anticipatory); Fulfillment of Prophecy |
| 2 | Birth of Jesus; shepherds; Simeon and Anna; boy Jesus in the temple | Incarnation; Messianic Promise; Salvation; Davidic Covenant; Jesus as Savior for All Nations (2:30-32, “light for revelation to the Gentiles”); Consolation and Hope of Israel; Fulfillment of Prophecy |
| 3 | John’s preaching; baptism of Jesus; genealogy | Repentance and Forgiveness of Sins (3:3, 3:8); Baptism as a Sign of Repentance; Holy Spirit’s Work (3:16, 3:22); Davidic Covenant (genealogy, 3:31); Sonship of Christ (3:38’s genealogical “son of God” for Adam — flagged distinct sense); Fulfillment of Prophecy |
| 4 | Temptation; Nazareth synagogue reading (core passage 4:16-21); Capernaum ministry begins | Fulfillment of Prophecy (4:18-21); Messianic Promise; Good News to the Poor and Marginalized (4:18); Holy Spirit’s Work (4:1, 4:14, 4:18); Kingdom of God Present and Future (4:43); Deity of Christ (temptation, 4:3, 4:9); Sabbath Observance (4:16); Exorcism and Spiritual Conflict (4:31-37, 4:41) |
| 5 | Calling of the first disciples; healing of the paralytic; call of Levi; table fellowship debate; wineskins | Repentance and Forgiveness of Sins (5:20-24); Son of Man Christology (5:24); Jesus’ Compassion and Table Fellowship with Sinners (5:27-32); Table Fellowship as an Enacted Doctrine (5:29-30) |
| 6 | Sabbath controversies; choosing the Twelve; Sermon on the Plain (blessings/woes) | Sabbath Observance and Fulfillment of the Law (6:1-11); Good News to the Poor and Marginalized (6:20-25, blessings/woes); Mercy and Compassion of God (6:36); Apostleship (6:13, REUSE term, no new doctrine) |
| 7 | Centurion’s servant; widow of Nain’s son; John’s question; sinful woman anoints Jesus | Lordship of Christ (7:13, narrator’s “the Lord”); Jesus’ Compassion (7:13); Grace versus Merit (7:36-50); Table Fellowship as an Enacted Doctrine (7:36-50); Jesus as Savior for All Nations (centurion, 7:1-10); Peace with God (7:50) |
| 8 | Parable of the sower; calming the storm; Gerasene demoniac; Jairus’s daughter; woman with the issue of blood | Kingdom of God Present and Future (8:1, 8:10); Exorcism and Spiritual Conflict (8:26-39); Christian Fellowship (8:1-3, women who provided for them); Mutual Edification (8:21) |
| 9 | Sending of the Twelve; feeding the 5,000; Peter’s confession; Transfiguration; first passion prediction; cost of following | Son of Man Christology (9:22, 9:26, 9:44, 9:58); Messianic Promise (9:20-22); Resurrection of Christ (9:22, prediction); Deity of Christ (Transfiguration glory, 9:26, 9:31-32); Kingdom of God Present and Future (9:2, 9:11, 9:27, 9:60, 9:62); The Cost and Joy of Discipleship (9:23-26, 9:57-62); Mission to the Nations (9:1-6) |
| 10 | Sending of the Seventy-Two; the Good Samaritan; Mary and Martha | Mission to the Nations (10:1-24); Kingdom of God Present and Future (10:9, 10:11); Unity of Jew and Samaritan (10:25-37); Jesus as Savior for All Nations (10:25-37, via the Samaritan); Jesus’ Compassion (10:33); Exorcism and Spiritual Conflict (10:17-20, “Satan fall like lightning”) |
| 11 | The Lord’s Prayer; teaching on prayer; Beelzebul controversy; woes on Pharisees and lawyers | Prayer and Dependence on God (11:1-13); Fatherhood of God and Filial Intimacy (11:2); Holy Spirit’s Work (11:13); Kingdom of God Present and Future (11:20); Exorcism and Spiritual Conflict (11:14-22) |
| 12 | Warnings against hypocrisy and fear; rich fool; do not be anxious; watchfulness | God’s Providential Care and Assurance (12:6-7, 12:22-32); Kingdom of God Present and Future (12:32, “little flock”); Eschatology and Final Judgment (12:35-48); Stewardship and the Danger of Wealth (12:13-21) |
| 13 | Call to repentance; healing of the crippled woman on the Sabbath; parables of mustard seed/leaven; narrow door; lament over Jerusalem | Repentance and Forgiveness of Sins (13:3, 13:5); Sabbath Observance (13:10-17); Kingdom of God Present and Future (13:18-20, 13:28-29); Inspiration of Scripture / prophetic pattern (13:33-34, lament) |
| 14 | Sabbath healing at a Pharisee’s house; parable of the great banquet; cost of discipleship | Sabbath Observance (14:1-6); Good News to the Poor and Marginalized (14:13, 14:21); The Cost and Joy of Discipleship (14:25-33, “hate” hyperbole and cross-bearing) |
| 15 | Lost sheep, lost coin, prodigal son | Repentance and Forgiveness of Sins (15:7, 15:10); Grace versus Merit (15:11-32); Mercy and Compassion of God (15:20); Resurrection of Christ (15:24, 15:32 — negative case: “alive again” explicitly distinguished from literal resurrection) |
| 16 | Parable of the shrewd manager; teaching on mammon; rich man and Lazarus | Stewardship and the Danger of Wealth (16:1-13); Good News to the Poor and Marginalized (16:19-31, reversal); Paradise and the Afterlife Hope (16:19-31, Abraham’s bosom); Fulfillment of Prophecy (16:16-17, Law and Prophets) |
| 17 | Warning against causing sin; mutual forgiveness; ten lepers; the kingdom within/among you; the days of the Son of Man | Mutual Forgiveness Within the Community (17:3-4); Unity of Jew and Samaritan (17:11-19); Thanksgiving (17:16); The Kingdom “Within/Among You” (17:20-21, highest single syncretism-risk passage in the book); Eschatology and Final Judgment (17:22-37) |
| 18 | Persistent widow; Pharisee and tax collector; children blessed; rich ruler; third passion prediction; blind beggar healed | Prayer and Dependence on God (18:1-8); Justification (18:9-14); Grace versus Merit (18:9-14); Atonement and Propitiation (18:13); Kingdom of God Present and Future (18:16-17); The Cost and Joy of Discipleship (18:28-30); Resurrection of Christ (18:33, prediction); Davidic Covenant (18:38-39, “Son of David”) |
| 19 | Zacchaeus; parable of the minas; triumphal entry; weeping over Jerusalem; cleansing the temple | Salvation (19:9-10); Jesus’ Compassion and Table Fellowship (19:1-10); Good News to the Poor and Marginalized (19:8, restitution); Kingdom of God Present and Future (19:11); Peace with God and Messianic Peace (19:38, 19:42) |
| 20 | Question about authority; parable of the tenants; Caesar’s coin; Sadducees and the resurrection; David’s son and Lord | Resurrection of Christ (20:27-40, the Gospel’s key teaching text distinguishing bodily resurrection from any cyclical rebirth pattern); Davidic Covenant (20:41-44); Lordship of Christ |
| 21 | Widow’s offering; Olivet discourse; signs of the end | Eschatology and Final Judgment (21:5-36); God’s Providential Care and Assurance (21:18); Kingdom of God Present and Future (21:28, 21:31) |
| 22 | Last Supper; Gethsemane; betrayal and arrest; Peter’s denial predicted; Sanhedrin trial | The Lord’s Supper and the New Covenant (22:14-20); Prayer and Dependence on God (22:39-46); Fatherhood of God and Filial Intimacy (22:42); Son of Man Christology (22:22, 22:48, 22:69); Lordship of Christ / Deity of Christ (22:70); Mutual Edification (22:32); Thanksgiving (22:17, 22:19) |
| 23 | Trials before Pilate and Herod; crucifixion; the two criminals; burial | Repentance and Forgiveness of Sins (23:34, 23:39-43); Fatherhood of God and Filial Intimacy (23:34, 23:46); Paradise and the Afterlife Hope (23:43); Messianic Promise (mockery at 23:35, 23:39); Jesus as Savior for All Nations (Gentile centurion’s confession) |
| 24 | Empty tomb; Emmaus road; appearance to the Eleven; ascension | Resurrection of Christ (24:6-7, 24:34, 24:46); Fulfillment of Prophecy (24:25-27, 24:44-47); Messianic Promise (24:26, 24:46); Mission to the Nations (24:47-49); Holy Spirit’s Work (24:49, “power from on high”); Lordship of Christ (24:34) |
Explicit note on chapters with no independent new doctrinal content: No chapter of Luke 1–24 was found to contribute zero doctrinal content; even chapters primarily structured around narrative transition (e.g. ch. 6’s choosing of the Twelve, ch. 21’s opening widow’s-offering vignette) carry at least a continuation of an already-tracked doctrine, which is recorded above rather than omitted. This satisfies the full-book-coverage mandate.
Part 2 — Full Doctrine Matrix
The following table enumerates all 43 doctrines tracked in assets/doctrine_risk_registry.json, grouped by risk tier, in the exact tier assignment recorded there. “Translation Risk” gives the specific, culturally grounded reason for the tier.
CRITICAL (19 doctrines — Human theologian review required for every occurrence)
| Doctrine | Maithili name | Supporting passages (Luke) | Translation risk | Review routing |
|---|---|---|---|---|
| Incarnation | देहधारण | 1:31-35; 2:6-7; 2:11 | Mithila is the Ramayana’s own geographic “home territory” for miraculous-birth narrative (Sita’s mythological birthplace, Janakpur marriage site); Luke narrates the conception/birth directly, raising avatar-assimilation risk higher than Romans 1:3’s brief mention. Never अवतार; mandatory distinguishing translator note. | Human theologian |
| Sonship of Christ | ख्रीष्टक पुत्रत्व | 1:32; 1:35; 3:38; 22:70 | Eternal, unique, co-equal Sonship must not collapse into 3:38’s genealogical “son of God” applied to Adam; mandatory note distinguishing the two senses. | Human theologian |
| Deity of Christ | ख्रीष्टक ईश्वरत्व | 1:32-35; 2:11; 22:70 | Must not be softened to “a great and holy man,” a risk heightened by regional habits of honoring holy men (sadhus, gurus) as elevated but not divine. | Human theologian |
| Son of Man Christology | मनुष्यक पुत्रक रूपमे ख्रीष्ट | 5:24; 6:5; 9:22; 9:58; 19:10; 22:69 | Luke’s single most frequent Christological title, wholly new to this curriculum (absent from Romans baseline); greatest risk is collapsing मनुष्यक पुत्र with परमेश्वरक पुत्र as interchangeable honorifics, losing either full humanity or full divinity. | Human theologian |
| The Holy Spirit’s Work in Salvation History | उद्धार-इतिहासमे पवित्र आत्माक कार्य | 1:15; 1:35; 1:41; 1:67; 3:16; 3:22; 4:1; 4:14; 4:18; 11:13; 24:49 | Must remain the personal, divine third Person throughout, never ब्रह्म or परमात्मा alone (live Vedanta-adjacent concepts in regional devotional idiom); runs continuously from ch.1 to ch.24. | Human theologian |
| Resurrection of Christ | ख्रीष्टक पुनरुत्थान | 9:22; 18:33; 20:27-40; 24:6-7; 24:34; 24:46 | पुनरुत्थान, never पुनर्जन्म; ch.20’s Sadducee debate is a direct teaching opportunity; 15:24/32’s ἀνέζησεν (“alive again”) must use a different verb to avoid doctrinal confusion with Christ’s own unique literal resurrection. | Human theologian |
| Lordship of Christ | ख्रीष्टक प्रभुत्व | 1:43; 2:11; 7:13; 10:1; 24:34 | Luke’s narrator calls Jesus “the Lord” directly (7:13) before any character does; honorific verb agreement (छथि) must remain consistent throughout, matching the Romans 10:9 pattern. | Human theologian |
| Salvation | उद्धार | 1:69; 1:71; 1:77; 2:11; 2:30; 19:9-10 | Never मुक्ति or मोक्ष; requires the new titular noun उद्धारकर्ता (Savior, 1:47, 2:11) built transparently on the approved root. | Human theologian |
| Justification | धर्मी घोषित कएल जाएब | 18:9-14 | Direct narrative enactment of the Romans doctrine; must render identically to the Romans-baseline phrase with no deviation, a premier cross-curriculum consistency passage. | Human theologian |
| Repentance and Forgiveness of Sins | पश्चाताप आ पापक क्षमा | 1:77; 3:3; 3:8; 5:20-24; 15:7; 15:10; 17:3-4; 23:34; 24:47 | Wholly new curriculum-foundational doctrine absent from Romans’ own vocabulary; requires the coordinated ἄφεσις-family split (क्षमा/छुटकारा) and पश्चाताप sharply distinguished from प्रायश्चित्त (Hindu ritual/karmic penance). Highest-maintenance consistency thread in the curriculum. | Human theologian |
| Atonement and Propitiation | प्रायश्चित्त-बलिदान (ख्रीष्टक द्वारा) | 18:13; 22:19-20 | 18:13 echoes Romans 3:25’s ἱλαστήριον; must avoid प्रायश्चित्त’s ritual-penance connotation for the human posture (reuse अनुग्रह) while still conveying full atoning weight at 22:19-20. | Human theologian |
| Messianic Promise | मसीहाई प्रतिज्ञा | 2:11; 2:26; 4:18-21; 9:20-22; 24:26; 24:46 | Never assimilated to Ram or Krishna as awaited avatar-figures; Luke’s own corrective (9:20-22; 24:26, “it was necessary for the Christ to suffer”) must be made explicit against a triumphalist-only reading. | Human theologian |
| The Kingdom “Within/Among You” | परमेश्वरक राज्य तोहरा सभक बीचमे | 17:20-21 | The single highest syncretism-risk passage in the whole book: “within you” risks an Advaita Vedanta-style indwelling-Self reading; “in your midst” (Christ’s own bodily presence before hostile Pharisees) is doctrinally required instead. | Human theologian |
| Grace versus Merit | अनुग्रह बनाम अर्जित पुण्य | 7:36-50; 15:11-32; 18:9-14 | Luke’s own extended narrative argument against merit-based righteousness, directly matching the Romans-baseline caution against illustrating grace through Sita-like achieved-merit exemplars; the sinful woman, elder son, and Pharisee must each be preserved as the rejected posture. | Human theologian |
| Fulfillment of Prophecy | भविष्यवाणीक पूर्ति | 1:1-4; 4:18-21; 18:31; 24:25-27; 24:44-47 | Linear historical fulfillment, not cyclical yuga-pattern dharma-restoration; 4:21’s आइ (“today”) must retain identical temporal immediacy across all three Gospel occurrences (4:21, 19:9, 23:43). | Human theologian |
| Fatherhood of God and Filial Intimacy | परमेश्वरक पितृत्व आ घनिष्ठ सम्बन्ध | 11:2; 12:30-32; 15:11-32; 22:42; 23:34; 23:46 | The Lord’s Prayer must never use a Hindu creator-deity name for पिता; Gethsemane and cross-prayers model filial intimacy and require consistent honorific verb agreement. | Human theologian |
| The Hyperbole of “Hating” Family for Christ’s Sake | ख्रीष्टक हेतु परिवारसँ घृणाक अलंकार | 14:26-27 | Direct cultural collision with the Maithili filial-duty (kartavya) ideal; mandatory translator note clarifying comparative Semitic hyperbole, not a literal command. | Human theologian |
| Paradise and the Afterlife Hope | परादेइस आ मृत्युपरान्त आशा | 16:19-31; 23:43 | 23:43 is the climactic third “today” occurrence and purest grace-not-merit enactment; must be distinguished from Vaikuntha/Kailash-type heavenly-abode concepts and any merit-based entry criterion. | Human theologian |
| The Lord’s Supper and the New Covenant | प्रभु-भोज आ नव वाचा | 22:14-20 | Directly continuous with the Romans-baseline covenant doctrine (REUSE वाचा), now elevated to Critical handling in this atonement-adjacent institution-narrative, per the mandatory atonement-escalation rule. | Human theologian |
HIGH (15 doctrines — Human theologian review required)
| Doctrine | Maithili name | Supporting passages (Luke) | Translation risk | Review routing |
|---|---|---|---|---|
| Jesus as Savior for All Nations and All People | सभ जाति आ सभ मनुष्यक हेतु उद्धारकर्ता यीशु | 2:30-32; 3:6; 4:25-27; 7:1-10; 10:25-37; 13:29; 17:11-19; 24:47 | Directly challenges caste/lineage-based spiritual hierarchy tied to Mithila’s Panjikaran genealogical practice; the Good Samaritan and grateful Samaritan leper function as Luke’s own Jew-Gentile-unity parallel. | Human theologian |
| Good News to the Poor and Marginalized | दीन-दुखीक हेतु सुसमाचार | 1:52-53; 4:18; 6:20-25; 7:22; 14:13; 14:21; 16:19-31 | New doctrine with no direct Romans precedent; दीन-दुखी must avoid reinforcing the regional almsgiving-merit (दान/पुण्य-अर्जन) framework in which the poor are passive objects of a giver’s merit rather than active objects of God’s saving initiative. | Human theologian |
| Jesus’ Compassion and Table Fellowship with Sinners | पापीसभक सङ्ग यीशुक करुणा आ सङ्गति भोज | 5:27-32; 7:13; 7:36-50; 10:33; 15:1-2; 15:20; 19:1-10 | Requires करुणा (visceral compassion, near-exclusive to Christ) and सङ्गति भोज; ancient meal-as-acceptance convention must be explained or the doctrinal scandal is invisible to a modern reader. | Human theologian |
| The Kingdom of God: Present and Future | परमेश्वरक राज्यः वर्तमान आ भविष्य | 4:43; 8:1; 10:9; 11:20; 13:18-20; 17:20-21 (general sense); 19:11; 21:28; 21:31 | Both already-breaking-in (11:20) and not-yet-consummated (21:28); distinguished from a political/dynastic kingdom, sensitive given Mithila’s own House-of-Janak royal-kingdom identity. Note: 17:21’s specific phrase is separately Critical (see above) and must not be resolved solely by this entry. | Human theologian |
| Prayer and Dependence on God | प्रार्थना आ परमेश्वरपर निर्भरता | 11:1-13; 18:1-14; 22:39-46 | Direct, intimate access to the Father in prayer must be distinguished from puja-style ritual worship of an image/shrine and from a duty-compliance model of petition. | Human theologian |
| The Cost and Joy of Discipleship | शिष्यत्वक मोल आ आनन्द | 9:23-26; 9:57-62; 14:25-33; 18:28-30 | Requires क्रूस उठाएब with mandatory crucifixion-instrument background given assumed-low narrative literacy; must not flatten into generic “endure hardship.” | Human theologian |
| Mercy and Compassion of God | परमेश्वरक दया आ करुणा | 1:50-58; 1:72-78; 6:36; 10:33-37; 15:20; 18:38-39 | दया must remain distinguishable from both अनुग्रह (grace) and करुणा (visceral compassion); collapsing the three blurs distinguishable doctrinal strands. | Human theologian |
| Inspiration of Scripture | शास्त्रक प्रेरणा | 1:1-4; 4:17-21; 24:27; 24:44-45 | Distinguish God-breathed Scripture from the devotional authority granted to Vidyapati’s poetry and Ramayana/Puranic tradition; Luke’s own historical-investigation preface (1:1-4) is a distinct authority-claim worth highlighting. | Human theologian |
| Davidic Covenant | दाऊदक वाचा | 1:27; 1:32; 1:69; 2:4; 2:11; 3:31; 18:38-39; 20:41-44 | Requires explicit OT background; no analogous royal-lineage covenant exists in Mithila’s own kingdom-narrative tradition. Bartimaeus’s public “Son of David” cry is a vivid teaching enactment. | Human theologian |
| Exorcism and the Kingdom’s Conflict with Evil | दुष्ट आत्मासँ राज्यक संघर्ष | 4:31-37; 4:41; 8:26-39; 10:17-20; 11:14-22; 13:10-17 | Christ’s exorcisms enact the in-breaking kingdom by authoritative word alone; must be sharply distinguished from Mithila’s ओझा-mediated appeasement/negotiation folk-religious framework. | Human theologian |
| Eschatology and Final Judgment | अन्तकाल आ अन्तिम न्याय | 12:35-48; 17:22-37; 21:5-36 | Linear, once-for-all judgment/consummation, not a cyclical yuga-pattern dissolution-and-renewal familiar from regional Puranic cosmology. | Human theologian |
| Table Fellowship as an Enacted Doctrine | सङ्गति भोजक रूपमे प्रकट सिद्धान्त | 5:29-30; 7:36-50; 14:1-24; 15:1-2; 22:14-30 | Requires a standing translator note on the ancient meal-as-acceptance social code, without which the scandal of deliberate, boundary-crossing inclusion is invisible. | Human theologian |
| Unity of Jew and Samaritan | यहूदी आ सामरीक एकता | 9:51-56; 10:25-37; 17:11-19 | Functions as Luke’s own close ethnic-religious parallel to the Romans Jew-Gentile unity doctrine, directly relevant to Mithila’s own caste-lineage social structure. | Human theologian |
| God’s Providential Care and Assurance | परमेश्वरक विधान आ निश्चय | 12:6-7; 12:22-32; 21:18 | Personal, purposive divine care, never impersonal fate/destiny (प्रारब्ध), matching the identical Critical-tier risk already flagged in the Romans baseline for providence. | Human theologian |
| Mutual Forgiveness Within the Community | समुदायमे पारस्परिक क्षमा | 17:3-4 | Extends personal forgiveness-doctrine to a horizontal community-ethics axis; must reuse पश्चाताप/क्षमा consistently with their divine-forgiveness sense. | Human theologian |
MEDIUM (6 doctrines — Native speaker review recommended)
| Doctrine | Maithili name | Supporting passages (Luke) | Translation risk | Review routing |
|---|---|---|---|---|
| Peace with God and Messianic Peace | परमेश्वरक सङ्ग शान्ति आ मसीहाई शान्ति | 1:79; 2:14; 7:50; 19:38; 19:42 | Luke broadens शान्ति beyond Romans 5:1’s individual-justification sense to a corporate/cosmic messianic-peace sense (2:14); both senses must stay distinguishable from the region’s domestic-harmony (gharelu sukh-shanti) ideal. | Native speaker review |
| Baptism as a Sign of Repentance | पश्चातापक चिन्हस्वरूप बपतिस्मा | 3:3-17; 7:29-30; 12:50 | New transliterated term बपतिस्मा must avoid confusion with routine ritual bathing (स्नान), itself religiously loaded regionally. | Native speaker review |
| Stewardship and the Danger of Wealth | धनक उचित उपयोग आ धनक खतरा | 12:13-21; 16:1-13; 16:19-31; 19:1-10 | Wealth personified as a rival master (मैमोन/धन); preserve the allegiance-claim (“serve”) rather than diluting into generic love-of-money abstraction. | Native speaker review |
| Mission to the Nations | जातिसभक हेतु मिशन | 9:1-6; 10:1-24; 24:47-49 | Mithila’s comparatively thin mission-institution history means सुसमाचार प्रचार (gospel proclamation) should be preferred over a borrowed “mission” loanword, matching the Romans-baseline caution exactly. | Native speaker review |
| Sabbath Observance and the Fulfillment of the Law | शबात-पालन आ व्यवस्थाक पूर्ति | 4:16; 6:1-11; 13:10-17; 14:1-6 | Christ’s Sabbath healings assert authority over the Mosaic institution without abolishing it; व्यवस्था must retain its Romans-baseline sense and never render as धर्म. | Native speaker review |
| The Consolation and Hope of Israel | इस्राएलक सांत्वना आ आशा | 2:25; 2:38 | Simeon’s/Anna’s messianic hope should cross-reference शान्ति and उद्धार in glossary notes; no major syncretism risk beyond ordinary consistency. | Native speaker review |
LOW (3 doctrines — Automated review sufficient)
| Doctrine | Maithili name | Supporting passages (Luke) | Translation risk | Review routing |
|---|---|---|---|---|
| Thanksgiving | धन्यवाद | 17:11-19; 18:11; 22:17; 22:19 | Standard term; minor over-ritualization risk. The healed Samaritan leper’s return (17:16) pairs thanksgiving with the Jew-Samaritan unity doctrine, but the term itself carries minimal independent risk. | Automated review |
| Mutual Edification and Encouragement | पारस्परिक उन्नति | 8:21; 22:32 | Building one another up in faith; no significant doctrinal risk beyond ordinary consistency with the Romans-baseline entry. | Automated review |
| Christian Fellowship | ख्रीष्टीय सङ्गति | 8:1-3; 22:14-30 | Shared participation in Christ and fellow believers, not merely social/caste-community association; minimal independent risk. | Automated review |
Part 3 — Risk Summary (Internally Consistent with This Matrix)
| Tier | Count | Review routing |
|---|---|---|
| Critical | 19 | Human theologian (every occurrence) |
| High | 15 | Human theologian |
| Medium | 6 | Native speaker review |
| Low | 3 | Automated review |
| Total doctrines | 43 | — |
| Total requiring theologian review | 34 (Critical + High) | — |
| Total requiring native speaker review | 6 (Medium) | — |
| Total automated-only | 3 (Low) | — |
Part 4 — Cross-Cutting Consistency Notes for Phase 2
- “Today” formula (σήμερον): 4:21, 19:9, 23:43 must render आइ identically with full perfective/immediate force across all three occurrences — this is the curriculum’s fixed thesis-formula, parallel to the Romans baseline’s fixed-rendering rule for Romans 1:16-17, 8:28, and 10:9-10.
- Son of Man vs. Son of God: every occurrence of either title must be checked against the other in back-translation QA. मनुष्यक पुत्र and परमेश्वरक पुत्र must never be treated as interchangeable honorifics; one names full humanity, the other full and eternal divinity.
- Compassion/mercy word field: करुणा (visceral compassion), दया (mercy/responsiveness to need), and अनुग्रह (unmerited grace) must be kept as three distinguishable terms across all doctrine entries that touch them (Mercy and Compassion of God; Jesus’ Compassion and Table Fellowship; Grace versus Merit).
- ἄφεσις word-family (क्षमा/छुटकारा): the single highest-maintenance consistency thread in the whole curriculum, spanning 1:77 through 24:47; requires a dedicated Phase 2 Step 17 QA pass tracing every occurrence.
- Kingdom of God general sense vs. Luke 17:21’s specific phrase: these are tracked as two separate matrix entries (High vs. Critical respectively) precisely because 17:21 carries a distinct, elevated syncretism risk not present in the doctrine’s other occurrences; Phase 2 workflows must route 17:21 to the Critical-tier handling, not the general Kingdom-of-God High-tier handling.
- Resurrection vs. “alive again” (ἀνέζησεν): 15:24/15:32’s metaphorical use must be lexically distinct (फेर सँ जीबित भेल) from the Critical-tier पुनरुत्थान reserved exclusively for Christ’s own literal, bodily, historical resurrection.
- Structural thesis/summary passages: Luke 4:16-21 (opening), 19:1-10 (midpoint enactment), and 24:44-49 (closing commission) should receive identical-consistency treatment whenever curriculum materials quote more than one side by side, since together they carry the Fulfillment of Prophecy, Salvation, Good News to the Poor, and Mission to the Nations doctrines in condensed form.
This document extends, and does not modify, assets/doctrine_risk_registry.json. All doctrine names, risk tiers, and review routings recorded here are identical to that registry. Where this document adds detail (chapter-by-chapter mapping, consolidated passage lists, cross-cutting consistency notes), it does so strictly in service of the PRD’s full-book-coverage mandate and does not introduce any new doctrine or alter any tier.
Critical Risk Doctrines
Incarnation
Maithili name: देहधारण
Key terms: incarnation, conceived by the Holy Spirit, born, flesh
Review routing: Human theologian
CRITICAL. Luke narrates the conception and birth of Christ directly, in far greater detail than Romans 1:3’s brief mention. Because Mithila is the Ramayana’s own geographic and narrative ‘home territory’ for miraculous-birth stories (Sita’s mythological birthplace, the Sita-Ram marriage site), the risk that देहधारण is heard as one more chapter in that same regionally-owned story is even higher here than in Romans. Never अवतार; mandatory translator note distinguishing the eternal Son’s unique, permanent assumption of human nature from a repeatable divine appearance.
Sonship of Christ
Maithili name: ख्रीष्टक पुत्रत्व
Key terms: son of God, Son of the Most High
Review routing: Human theologian
CRITICAL. Eternal, unique Sonship, not metaphorical or adoptive. Luke 3:38’s genealogical use of ‘son of God’ for Adam creates a specific new risk absent from Romans: a reader could wrongly infer Christ’s Sonship is the same category as Adam’s, rather than eternal and co-equal within the Godhead. Mandatory translator note distinguishing the two uses.
Deity of Christ
Maithili name: ख्रीष्टक ईश्वरत्व
Key terms: Son of the Most High, Lord, power of the Highest
Review routing: Human theologian
CRITICAL. Co-equal divine nature, not divine promotion or an elevated devotee/avatar-figure. Must not be softened to ‘a great and holy man,’ a risk heightened by regional devotional habits of honoring holy men (sadhus, gurus) as elevated but not divine.
Son of Man Christology
Maithili name: मनुष्यक पुत्रक रूपमे ख्रीष्ट
Key terms: Son of Man
Review routing: Human theologian
CRITICAL. This is Luke’s most frequent Christological title, entirely absent from the Romans baseline’s term set, so no prior Maithili convention exists. The greatest risk is translators collapsing मनुष्यक पुत्र (Son of Man) with परमेश्वरक पुत्र (Son of God) as interchangeable honorifics, thereby losing either Christ’s full humanity or his full divinity. Every occurrence must be flagged for review.
The Holy Spirit’s Work in Salvation History
Maithili name: उद्धार-इतिहासमे पवित्र आत्माक कार्य
Key terms: Holy Spirit, filled with the Spirit, power of the Spirit, Spirit of the Lord
Review routing: Human theologian
CRITICAL. The Spirit must remain the personal, divine third Person of the Trinity throughout — never ब्रह्म (the impersonal Absolute of Vedantic philosophy) or परमात्मा alone (universal Self), both live concepts in Mithila’s Shaiva/Vedanta-adjacent devotional idiom. This doctrine runs continuously from the Gospel’s first chapter to its last (24:49, ‘power from on high’), making consistency across all occurrences a curriculum-wide requirement.
Resurrection of Christ
Maithili name: ख्रीष्टक पुनरुत्थान
Key terms: raised, resurrection, risen, alive
Review routing: Human theologian
CRITICAL. पुनरुत्थान, never पुनर्जन्म. Luke’s own Sadducee debate (20:27-40) supplies a natural teaching opportunity to reinforce the resurrection-vs-reincarnation distinction in Jesus’ own words. A distinct new risk in Luke: 15:24/32’s ἀνέζησεν (‘alive again,’ of the returning prodigal) uses resurrection-adjacent vocabulary metaphorically and must be rendered with a different verb (फेर सँ जीबित भेल) to avoid doctrinal confusion with Christ’s own unique, literal resurrection.
Lordship of Christ
Maithili name: ख्रीष्टक प्रभुत्व
Key terms: Lord, the Lord
Review routing: Human theologian
CRITICAL. Exclusive, supreme Lordship. Luke’s narrator refers to Jesus directly as ‘the Lord’ (e.g. 7:13) well before any character does — a distinctively Lukan narrational habit that must retain consistent honorific verb agreement (छथि) throughout, matching the fixed Romans 10:9 confession pattern.
Salvation
Maithili name: उद्धार
Key terms: salvation, saved, Savior
Review routing: Human theologian
CRITICAL. Never मुक्ति or मोक्ष. Luke additionally requires the new titular noun उद्धारकर्ता (Savior, 1:47; 2:11), built transparently on the approved उद्धार root, so the doctrine is not diluted by an untethered new coinage at the Gospel’s very outset.
Justification
Maithili name: धर्मी घोषित कएल जाएब
Key terms: justified, went down to his house justified
Review routing: Human theologian
CRITICAL. Luke 18:14 is a direct narrative enactment of the exact Romans-baseline doctrine (Romans 3-5) and must render identically to धर्मी घोषित कएल जाएब with no deviation, since this is a premier cross-curriculum consistency passage linking the Luke and Romans materials.
Repentance and Forgiveness of Sins
Maithili name: पश्चाताप आ पापक क्षमा
Key terms: repentance, forgiveness, release, your sins are forgiven
Review routing: Human theologian
CRITICAL. A wholly new curriculum-foundational doctrine absent from Romans’ own vocabulary set (Paul frames forgiveness under justification/imputed righteousness rather than as its own named doctrine). Requires the coordinated ἄφεσις-family split (क्षमा/छुटकारा, see term registry) and पश्चाताप sharply distinguished from प्रायश्चित्त (Hindu ritual/karmic penance). This is the single highest-maintenance consistency thread in the whole curriculum, spanning 1:77 through 24:47.
Atonement and Propitiation
Maithili name: प्रायश्चित्त-बलिदान (ख्रीष्टक द्वारा)
Key terms: be merciful to me, a sinner, new covenant in my blood, this is my body given for you
Review routing: Human theologian
CRITICAL. Luke 18:13’s ἱλάσκομαι directly echoes Romans 3:25’s ἱλαστήριον (atonement), and Luke 22:19-20’s Last Supper words institute the doctrine narratively. Must avoid the Hindu ritual-penance connotation of प्रायश्चित्त for the human posture in 18:13 (reuse अनुग्रह instead) while still conveying Christ’s own atoning sacrifice at 22:19-20 with full doctrinal weight. Matches the Romans-baseline’s mandatory escalation rule for any atonement/propitiation-language segment.
Messianic Promise
Maithili name: मसीहाई प्रतिज्ञा
Key terms: Christ, Messiah, anointed, it was necessary for the Christ to suffer
Review routing: Human theologian
CRITICAL. Messiah is a specific Jewish Old Testament concept fulfilled exclusively in Jesus, never assimilated to Ram or Krishna as awaited/celebrated avatar-figures within Mithila’s own Vaishnava devotional tradition. Luke supplies its own internal corrective (9:20-22; 24:26, ‘it was necessary for the Christ to suffer’) against any triumphalist-only messianic expectation — this corrective should be made explicit in curriculum materials given the regional avatar-narrative background.
The Kingdom ‘Within/Among You’
Maithili name: परमेश्वरक राज्य तोहरा सभक बीचमे
Key terms: the kingdom of God is within/among you
Review routing: Human theologian
CRITICAL — the single highest syncretism-risk passage identified in this book. A rendering favoring ‘within you’ (तोहरा भीतर) risks being heard as affirming an Advaita Vedanta-style claim that the divine kingdom is an indwelling inner Self already present within every person — dangerously adjacent to the ब्रह्म/परमात्मा concept the Romans baseline already forbids for the Holy Spirit. Since Jesus addresses hostile Pharisees, not disciples, at this point, ‘in your midst’ (तोहरा सभक बीचमे, referring to Christ’s own bodily presence) is doctrinally safer.
Grace versus Merit
Maithili name: अनुग्रह बनाम अर्जित पुण्य
Key terms: grace, unmerited, I never disobeyed your command, God, be merciful to me a sinner
Review routing: Human theologian
CRITICAL. These three passages together form Luke’s own extended narrative argument against a merit-based righteousness model — precisely the model the Romans baseline already flags as Critical for अनुग्रह, including its specific warning against illustrating grace through an achieved-merit/exemplary-virtue framework resembling Sita’s devotional example. The sinful woman’s love (7:47), the elder son’s dutiful self-justification (15:29), and the Pharisee’s self-comparison (18:11-12) must each be preserved as the rejected posture, with forgiveness/acceptance clearly prior to and not caused by any of these figures’ merit or effort.
Fulfillment of Prophecy
Maithili name: भविष्यवाणीक पूर्ति
Key terms: today this scripture is fulfilled, everything written must be fulfilled
Review routing: Human theologian
CRITICAL. Linear historical fulfillment (OT to NT via Christ), not the cyclical cosmic pattern (yuga cycles) in which a deity periodically descends to restore dharma, as in the region’s own Ram-avatar narrative. Luke 4:21’s आइ (‘today’) must retain full temporal immediacy across all three of its Gospel occurrences (4:21, 19:9, 23:43) as the curriculum’s fixed thesis-formula.
Fatherhood of God and Filial Intimacy
Maithili name: परमेश्वरक पितृत्व आ घनिष्ठ सम्बन्ध
Key terms: Father, our Father, Abba, Father
Review routing: Human theologian
CRITICAL. The Lord’s Prayer (11:2) is the foundational text for ‘Prayer and Dependence on God’ and must never use a Hindu creator-deity name (e.g. ब्रह्मा) for पिता. Christ’s own prayers at Gethsemane (22:42) and the cross (23:34, 23:46) model the filial intimacy this doctrine requires, and must retain consistent honorific verb agreement toward God throughout.
The Hyperbole of ‘Hating’ Family for Christ’s Sake
Maithili name: ख्रीष्टक हेतु परिवारसँ घृणाक अलंकार
Key terms: hate father and mother, carry his own cross
Review routing: Human theologian
CRITICAL — direct cultural collision risk. A literal rendering of घृणा करब risks being heard as a direct assault on the filial-duty (kartavya) ideal deeply embedded in Maithili family and marriage custom, the same cultural terrain the Romans baseline already flags for ‘obedience of faith’ versus duty-bound compliance. Mandatory translator note clarifying comparative Semitic hyperbole, not literal command.
Paradise and the Afterlife Hope
Maithili name: परादेइस आ मृत्युपरान्त आशा
Key terms: Abraham’s bosom, paradise, today you will be with me
Review routing: Human theologian
CRITICAL. Luke 23:43 is the climactic third occurrence of the ‘today, already’ formula (with 4:21, 19:9) and the purest possible enactment of grace-not-merit: a criminal enters paradise by Christ’s word alone, having performed no righteous act. Must be distinguished from regional Vaishnava/Shaiva heavenly-abode concepts (Vaikuntha, Kailash) and from any merit-based entry criterion.
The Lord’s Supper and the New Covenant
Maithili name: प्रभु-भोज आ नव वाचा
Key terms: new covenant in my blood, this is my body
Review routing: Human theologian
CRITICAL. Directly continuous with the Romans-baseline covenant doctrine, now revealed as inaugurated through Christ’s own sacrificial blood. REUSE वाचा at High risk in Romans is elevated to Critical handling in this specific atonement-adjacent passage, matching the Romans-baseline’s mandatory escalation rule for atonement/propitiation language.
High Risk Doctrines
Jesus as Savior for All Nations and All People
Maithili name: सभ जाति आ सभ मनुष्यक हेतु उद्धारकर्ता यीशु
Key terms: light for revelation to the Gentiles, no distinction, Samaritan, Gentiles
Review routing: Human theologian
HIGH. This doctrine directly challenges caste and lineage-based spiritual hierarchy embedded in Maithil Brahmin social structure, given the region’s active Panjikaran genealogical-registry practice. The Good Samaritan (10:25-37) and the one grateful Samaritan leper (17:11-19) function in Luke exactly as the Jew-Gentile unity texts function in Romans; must not soften the universal, boundary-crossing claim.
Good News to the Poor and Marginalized
Maithili name: दीन-दुखीक हेतु सुसमाचार
Key terms: good news to the poor, blessed are you poor, poor, crippled, lame, blind
Review routing: Human theologian
HIGH. New doctrine with no direct Romans-baseline precedent (Romans’ argument is soteriological/forensic; Luke’s is socio-economic and compassion-driven). दीन-दुखी must avoid reinforcing the regional almsgiving-merit (दान/पुण्य-अर्जन) worldview in which the poor are passive objects of a giver’s religious merit rather than active objects of God’s own saving initiative.
Jesus’ Compassion and Table Fellowship with Sinners
Maithili name: पापीसभक सङ्ग यीशुक करुणा आ सङ्गति भोज
Key terms: he had compassion, reclined at table with, I have not come to call the righteous but sinners
Review routing: Human theologian
HIGH. Requires the new terms करुणा (visceral compassion, reserved almost exclusively for Christ) and सङ्गति भोज (table fellowship as an enacted acceptance-claim). Ancient meal-as-acceptance social convention must be explained via translator note, or the doctrinal scandal (Jesus eating with recognized outcasts) will be lost on readers.
The Kingdom of God: Present and Future
Maithili name: परमेश्वरक राज्यः वर्तमान आ भविष्य
Key terms: kingdom of God, kingdom of God has come upon you, your redemption is drawing near
Review routing: Human theologian
HIGH. God’s sovereign reign, both already breaking in (11:20’s exorcisms) and not yet consummated (21:28’s future redemption), distinguished from a political/dynastic kingdom — a sensitive association given Mithila’s own historic royal-kingdom identity (the House of Janak). NOTE: Luke 17:21’s specific ἐντὸς ὑμῶν phrase is handled by its own dedicated Critical-risk entry and must not be resolved using this general entry’s High-risk handling alone.
Prayer and Dependence on God
Maithili name: प्रार्थना आ परमेश्वरपर निर्भरता
Key terms: Father, give us each day our daily bread, not my will but yours
Review routing: Human theologian
HIGH. Direct, intimate access to God the Father in prayer must be distinguished from ritual worship (puja) directed at an image or shrine, and from a duty-compliance model of religious petition. Christ’s own Gethsemane prayer (22:42) is the ultimate model text and must retain honorific verb consistency toward the Father.
The Cost and Joy of Discipleship
Maithili name: शिष्यत्वक मोल आ आनन्द
Key terms: take up his cross daily, whoever loses his life for my sake will save it, no one who has left house or wife or brothers
Review routing: Human theologian
HIGH. Requires the new term क्रूस उठाएब with mandatory background explanation of the crucifixion-instrument, given assumed-low narrative literacy; must not be flattened into a generic ‘endure hardship’ idea that loses the shocking, costly specificity of the original image.
Mercy and Compassion of God
Maithili name: परमेश्वरक दया आ करुणा
Key terms: mercy, compassion, be merciful, even as your Father is merciful
Review routing: Human theologian
HIGH. Requires दया (mercy/ἔλεος) to remain glossary-distinguishable from both अनुग्रह (grace, unmerited favor toward the guilty) and करुणा (visceral compassion, gut-level and action-oriented); collapsing these three terms would blur three distinguishable strands of the curriculum’s doctrine set.
Inspiration of Scripture
Maithili name: शास्त्रक प्रेरणा
Key terms: it is written, the prophet Isaiah, everything written about me in the Law of Moses and the Prophets and the Psalms
Review routing: Human theologian
HIGH. Distinguish God-breathed Scripture from the devotional authority Mithila grants to Vidyapati’s poetry and to the Ramayana/Puranic narrative tradition. Luke’s own opening preface (1:1-4) explicitly claims careful historical investigation, a distinct authority-claim from devotional-literary inspiration that should be highlighted in curriculum notes.
Davidic Covenant
Maithili name: दाऊदक वाचा
Key terms: throne of his father David, Son of David, David’s town
Review routing: Human theologian
HIGH. Requires explicit Old Testament background explanation; no analogous royal-lineage covenant concept exists in Mithila’s own kingdom-narrative tradition (the House of Janak). Bartimaeus’s public ‘Son of David’ cry (18:38-39) is a vivid enactment opportunity for teaching this background.
Exorcism and the Kingdom’s Conflict with Evil
Maithili name: दुष्ट आत्मासँ राज्यक संघर्ष
Key terms: unclean spirit, demon, Satan fall like lightning
Review routing: Human theologian
HIGH. Christ’s exorcisms enact the in-breaking kingdom announced at 4:18-21 through his authoritative word alone, never ritual negotiation. Must be sharply distinguished from Mithila’s indigenous ओझा-mediated exorcism-and-appeasement folk-religious framework, in which spirits are placated or bargained with rather than simply commanded.
Eschatology and Final Judgment
Maithili name: अन्तकाल आ अन्तिम न्याय
Key terms: Son of Man coming, kingdom of God is near, this generation will not pass away
Review routing: Human theologian
HIGH. Linear, once-for-all final judgment and consummation, not a cyclical cosmic-age (yuga) pattern of dissolution and renewal familiar from regional Puranic cosmology. Must preserve urgency and historical particularity without collapsing into a vague cyclical-time framework.
Table Fellowship as an Enacted Doctrine
Maithili name: सङ्गति भोजक रूपमे प्रकट सिद्धान्त
Key terms: reclined at table with, ate with tax collectors and sinners
Review routing: Human theologian
HIGH. Recurring structural motif distinct from, but closely related to, the compassion doctrine; requires a standing translator note on the ancient meal-as-acceptance social code, without which the doctrinal point of deliberate, scandalous inclusion is invisible to a modern Maithili reader.
Unity of Jew and Samaritan (Ethnic-Religious Boundary Crossing)
Maithili name: यहूदी आ सामरीक एकता
Key terms: Samaritan, neighbor, he was a Samaritan
Review routing: Human theologian
HIGH. Functions as Luke’s own close ethnic-religious parallel to the Romans-baseline Jew-Gentile unity doctrine, directly relevant to Mithila’s own caste-lineage social structure. The redefinition of पड़ोसी (neighbor, 10:29) is the key term requiring a mandatory translator note.
God’s Providential Care and Assurance
Maithili name: परमेश्वरक विधान आ निश्चय
Key terms: not one sparrow is forgotten, not a hair of your head will perish
Review routing: Human theologian
HIGH. God’s personal, purposive care, never impersonal fate or destiny (प्रारब्ध), a concept deeply embedded in everyday Maithili speech and religious idiom, matching the identical risk already flagged Critical in the Romans baseline for providence.
Mutual Forgiveness Within the Community
Maithili name: समुदायमे पारस्परिक क्षमा
Key terms: if he repents, forgive him, seven times a day
Review routing: Human theologian
HIGH. Extends the personal forgiveness-doctrine to a horizontal, community-ethics axis; reuses पश्चाताप and क्षमा consistently with their divine-forgiveness sense so believers understand human forgiveness as patterned on, not separate from, God’s own.
Medium Risk Doctrines
Peace with God and Messianic Peace
Maithili name: परमेश्वरक सङ्ग शान्ति आ मसीहाई शान्ति
Key terms: peace on earth, your faith has saved you; go in peace, peace in heaven
Review routing: Native speaker review
MEDIUM. Luke broadens शान्ति beyond the purely individual-justification sense fixed in Romans 5:1 to a corporate/cosmic messianic-peace sense (2:14); both senses must be kept distinguishable from the region’s domestic-harmony (gharelu sukh-shanti) ideal per the existing baseline caution.
Baptism as a Sign of Repentance
Maithili name: पश्चातापक चिन्हस्वरूप बपतिस्मा
Key terms: baptism, baptism of repentance
Review routing: Native speaker review
MEDIUM. New transliterated term बपतिस्मा must avoid confusion with routine ritual bathing (स्नान), itself religiously loaded in regional purification practice.
Stewardship and the Danger of Wealth
Maithili name: धनक उचित उपयोग आ धनक खतरा
Key terms: mammon, rich fool, rich man and Lazarus, Zacchaeus’s restitution
Review routing: Native speaker review
MEDIUM. Wealth personified as a rival master (मैमोन/धन) competing for ultimate allegiance; preserve the allegiance-claim (‘serve’) rather than diluting into a generic love-of-money abstraction.
Mission to the Nations
Maithili name: जातिसभक हेतु मिशन
Key terms: sending of the Twelve, sending of the Seventy-Two, repentance and forgiveness proclaimed to all nations
Review routing: Native speaker review
MEDIUM. Because Mithila has a comparatively thin history of mission-institution presence, prefer सुसमाचार प्रचार (gospel proclamation) over a borrowed ‘mission’ loanword, matching the Romans-baseline caution exactly.
Sabbath Observance and the Fulfillment of the Law
Maithili name: शबात-पालन आ व्यवस्थाक पूर्ति
Key terms: Sabbath, Son of Man is lord of the Sabbath
Review routing: Native speaker review
MEDIUM. Christ’s Sabbath healings assert his authority over the Mosaic institution itself, without abolishing it; requires care that व्यवस्था (Law) retains its Romans-baseline sense and is never rendered धर्म.
The Consolation and Hope of Israel
Maithili name: इस्राएलक सांत्वना आ आशा
Key terms: consolation of Israel, redemption of Jerusalem
Review routing: Native speaker review
MEDIUM. Simeon’s and Anna’s messianic hope should be cross-referenced with शान्ति and उद्धार in glossary notes; no major syncretism risk identified beyond ordinary consistency concerns.
Low Risk Doctrines
Thanksgiving
Maithili name: धन्यवाद
Key terms: gave thanks, returned, praising God
Review routing: Automated review
LOW. Standard term; minor risk of over-ritualization. The healed Samaritan leper’s return (17:16) pairs thanksgiving with the Jew-Samaritan unity doctrine but the term itself carries minimal independent risk.
Mutual Edification and Encouragement
Maithili name: पारस्परिक उन्नति
Key terms: hear the word of God and do it, strengthen your brothers
Review routing: Automated review
LOW. Building one another up in the faith; no significant doctrinal risk beyond ordinary consistency with the Romans-baseline entry.
Christian Fellowship
Maithili name: ख्रीष्टीय सङ्गति
Key terms: fellowship, shared meals, women who provided for them
Review routing: Automated review
LOW. Shared participation in Christ and with fellow believers, not merely social or caste-community association; minimal independent risk beyond the Romans-baseline entry.
Referenced passages