Semantic Analysis

Semantic Analysis: James (Yakobus) — Full Book, Original Koine Greek

English → Malay | Phase 1, Step 1

Source language: English (working from Koine Greek original) Destination language: Malay Curriculum: James (Yakobus), chapters 1–5 Core passage: James 2:14–26 (Faith and Works)

0. Method and Scope

This document analyzes James in the original Koine Greek across all five chapters. Every load-bearing theological term is documented with: original word, transliteration, literal meaning, semantic range, English translation variants, contextual theological meaning within James, and destination-language (Malay) rendering risk.

Where a term already appears in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json), the established Malay rendering is reused exactly and marked “[REUSED FROM ROMANS BASELINE].” New terms not covered by the Romans baseline are marked “[NEW TERM — this curriculum]” and given a proposed rendering with risk analysis for confirmation in Phase 1 Steps 2–8.

A note on James’ distinctive interpretive challenge: James was written by Jacob (Yakobus), the Lord’s brother, likely to Jewish Christians scattered across the diaspora, in plain, proverbial, Wisdom-literature-influenced Greek. It shares vocabulary with the Septuagint’s Wisdom tradition (Proverbs, Sirach) more than with Paul’s argumentative theological prose. This has one major consequence for a Malay Language Package already anchored to Romans: James 2:24 (“a person is justified by works and not by faith alone”) uses the same Greek verb δικαιόω (dikaioō) that Romans renders “diperbenarkan,” yet in an apparently opposite direction from Romans 3:28 and 4:5. This is flagged as the single most important cross-document doctrinal-consistency issue in this Language Package and is treated at length under James 2:24 below.

PART A — CORE PASSAGE: James 2:14–26 (Faith and Works), 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;

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Malay Rendering & Risk
profit/good	ὄφελος	ophelos	”benefit, use, advantage”	profit, gain, usefulness	”good,” “profit,” “use”	Rhetorical question opening the whole unit: a bare claim of faith with no fruit is examined for its usefulness, not denied existence outright.	[NEW TERM] Faedah / guna. Low-Medium risk; standard vocabulary, no doctrinal collision.
faith	πίστις	pistis	”trust, persuasion, that which is believed”	trust/reliance on a person; a body of belief; faithfulness	”faith,” “belief”	The claimed but unproven faith under examination throughout the passage.	[REUSED FROM ROMANS BASELINE] Iman. High risk (per baseline: object of faith must be explicit; here the object—Christ—is assumed from context, which itself is a translation risk since James does not restate it in v.14).
works	ἔργα (pl. of ἔργον)	erga	”deeds, actions, accomplishments”	moral deeds; occupational labor; observable actions	”works,” “deeds,” “actions”	The visible, concrete outworking of faith; central term of the whole passage and, by extension, of the doctrine “Faith and Works.”	[NEW TERM — CRITICAL] See extended discussion below. Proposed: Perbuatan (neutral “deeds/actions”). Reject Amal (the Arabic-loan term central to the Islamic amal soleh ledger-of-deeds framework already explicitly rejected in the Romans baseline as an alternative for “righteousness”). Using amal here would strongly reinforce exactly the works-merit reading the baseline was built to guard against, precisely in the one chapter of the New Testament most likely to be cited (in isolation) as harmonizing Christianity with an Islamic deeds-based soteriology. Critical risk; human theologian review required for every occurrence of erga in James.
save	σῶσαι (aor. inf. of σῴζω)	sōsai	”to save, rescue, deliver, heal”	deliverance from danger/death; spiritual salvation; physical healing/wholeness	”save,” “deliver,” “heal”	Rhetorical: can a merely professed, fruitless faith accomplish salvation? James assumes the answer is no — faith that saves is a living, working faith.	[NEW derivative of REUSED BASELINE TERM] Verb form of sōtēria (Keselamatan). Render menyelamatkan. High risk: must be clearly read here as the soteriological sense (contrast with the physical-healing sense of the same verb in James 5:15, discussed below) — teaching note required distinguishing the two contexts.

Malay rendering (working): “Apakah gunanya, saudara-saudaraku, jika seseorang berkata dia mempunyai iman tetapi tidak mempunyai perbuatan? Dapatkah iman itu menyelamatkannya?”

James 2:15–16

Greek (v.16 excerpt): …θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος…

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
daily food	ἐφήμερος τροφή	ephēmeros trophē	”day-by-day nourishment”	subsistence food; daily bread	”daily food,” “food for the day”	The concrete material lack James uses as his test case for faith-without-works.	[NEW TERM] Makanan harian. Low risk.
be warmed and filled	θερμαίνεσθε καὶ χορτάζεσθε	thermainesthe kai chortazesthe	”be warmed and be filled/satisfied”	physical comfort and satiation	”keep warm and eat well,” “be warmed and filled”	James’s sarcastic example of empty pious words (“go in peace”) with no material help.	[NEW TERM] Hendaklah kamu panas dan kenyang. Low risk; teaching emphasis is ethical, not lexical.

No Critical/High risk terms beyond those already noted; this couplet functions as illustrative narrative rather than doctrinal vocabulary.

James 2:17

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
dead	νεκρά	nekra	”dead, lifeless, inert”	literal corpse-death; figurative inertness/ineffectiveness	”dead,” “useless,” “barren”	The passage’s key diagnostic image: faith without works is not weak faith but no living faith at all.	[NEW TERM — High] Mati. Must not be softened to “lemah” (weak) or “tidak sempurna” (imperfect); James’s claim is categorical (it is dead, not merely deficient). This intensifies the Critical works-tension already flagged and must be preserved at full force in translation.

Malay rendering (working): “Demikian juga iman, jika tidak mempunyai perbuatan, iman itu mati dengan sendirinya.”

James 2:18

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
show	δεῖξόν / δείξω (δείκνυμι)	deixon / deixō	”show, demonstrate, prove”	display; make evident; prove by evidence	”show,” “demonstrate,” “prove”	The verb central to James’s whole argument: works are the evidence/demonstration of faith, not a second, additional requirement alongside it.	[NEW TERM — High] Tunjukkan. This word is the interpretive key that later resolves the James/Paul tension: James is discussing how faith is shown to be genuine, not how a sinner is initially declared righteous before God. Teaching notes accompanying this verse must make this distinction explicit.
apart from / without	χωρίς	chōris	”apart from, separate from, without”	separation, exclusion	”apart from,” “without”	Faith cannot be demonstrated apart from works — a statement about evidence and visibility, not about the ground of justification.	[NEW TERM] Tanpa. Low risk on its own; High risk in combination with “iman” and “diperbenarkan” contexts (see v.24).

James 2:19

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
believe	πιστεύεις / πιστεύουσιν	pisteueis / pisteuousin	”believe, trust, have faith”	intellectual assent; personal trust; verb form of pistis	”believe”	Bare intellectual assent to a true proposition (even monotheism) — the very thing James says is insufficient alone.	[NEW derivative of REUSED TERM] Verb form of Iman. Render percaya, matching established Alkitab NT usage. Low-Medium risk on its own, but High in this specific verse because James deliberately equates bare-assent “belief” with what even demons possess — a rhetorically strong point that must not be flattened.
God is one	εἷς ἐστιν ὁ θεός	heis estin ho theos	”God is one”	monotheistic confession, echoing the Shema (Deut 6:4)	“God is one,” “there is one God”	A direct echo of the Shema — common ground shared with Jewish and, notably, Islamic monotheism (tawhid). James’s point is that even this correct, shared confession is not, by itself, saving faith.	[NEW TERM — High] Allah itu esa (reusing baseline Allah = God). Significant cultural note: this phrase will resonate immediately and strongly with Malay Muslim readers, for whom the oneness of God (tawhid, cf. Surah Al-Ikhlas) is the central confession of faith. This is a genuine bridge-point, but the teaching material must make clear that James uses this shared confession against the sufficiency of bare intellectual monotheism — a rhetorical move that could be heard as provocative if not carefully framed. Human theologian review required.
demons	δαιμόνια	daimonia	”demons, evil spirits”	subordinate malevolent spiritual beings	”demons,” “evil spirits”	Even demonic beings hold correct theological belief yet remain condemned — proving belief-alone is not saving faith.	[NEW TERM — Medium-High] Syaitan-syaitan / roh-roh jahat. Must be clearly distinguished from Roh Kudus (Holy Spirit, baseline Critical term) and handled with awareness that Malay-Islamic cosmology recognizes a populated spirit world (jin, syaitan) — the point here is these are evil, subordinate, condemned beings, not neutral nature-spirits.
shudder	φρίσσουσιν	phrissousin	”shudder, bristle with fear”	physical terror response	”shudder,” “tremble,” “are terrified”	Vivid imagery contrasting mere terrified assent with genuine trusting faith.	[NEW TERM] Gementar ketakutan. Low risk.

James 2:20

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
foolish/empty	κενέ	kene	”empty, foolish, without content”	intellectually or morally hollow	”foolish,” “empty-headed,” “you fool”	James’s blunt address to his imagined interlocutor.	[NEW TERM] Bodoh / dangkal. Low-Medium risk; register note — must retain James’s blunt, direct diatribe style without sounding rude beyond the source’s own bluntness.
useless/barren	ἀργή	argē	”idle, inactive, unproductive”	inert, unemployed, without effect	”useless,” “dead” (some mss read νεκρά here), “barren”	Reinforces v.17’s “dead” — a faith producing no fruit is functionally inert.	[NEW TERM — High] Tidak berguna / mandul (barren). High risk in combination with the works-tension; must preserve James’s strength of claim.

James 2:21

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
justified	ἐδικαιώθη (δικαιόω)	edikaiōthē	”was justified, was declared/shown righteous”	forensic legal declaration (Pauline sense); vindication/demonstration of righteousness (Jacobean sense)	“justified,” “shown to be righteous,” “vindicated”	CRITICAL CROSS-DOCUMENT TENSION. See extended note below.	[REUSED FROM ROMANS BASELINE — Critical, with major qualification] Diperbenarkan. See “James 2:24” entry below for the full treatment; the same Malay word is retained here but the accompanying teaching material must explain that James is using dikaioō to mean “shown/vindicated to be righteous by evidence,” while Romans uses it for the initial forensic declaration of righteous standing before God. Human theologian review mandatory.
offered up	ἀνενέγκας (ἀναφέρω)	anenenkas	”brought up, offered up (as a sacrifice)“	cultic offering language; carrying up to an altar	”offered,” “offered up”	Refers to Abraham’s readiness to sacrifice Isaac (Genesis 22) as the demonstrating act of his prior faith (Genesis 15:6).	[NEW TERM] Mempersembahkan. Medium risk; must retain sacrificial-altar resonance (thysiastērion, altar) without implying works here earn righteousness independently of the faith already credited in Genesis 15.

Extended note on the James/Romans “justification” tension: This is flagged as the single highest cross-document doctrinal risk introduced by this curriculum. Romans 3:28 (“we hold that one is justified by faith apart from works of the law”) and Romans 4:5 (“to the one who does not work but believes… his faith is counted as righteousness”) appear, on a surface reading, to directly contradict James 2:24 (“a person is justified by works and not by faith alone”). Both use forms of δικαιόω. The historic Protestant resolution — which this Language Package’s teaching material must carry forward explicitly, not silently assume — is that Paul addresses the ground of a sinner’s righteous standing before God (received by faith alone, apart from any works, forensic and once-for-all), while James addresses the proof/vindication of that faith’s genuineness before a watching world (a living faith inevitably produces works; a workless “faith” was never real to begin with). Both authors cite the same text, Genesis 15:6, about the same man, Abraham (Romans 4:3; James 2:23) — a strong internal signal that they are answering different questions, not contradicting each other. This distinction must be taught explicitly in every lesson touching James 2:14-26; it cannot be resolved by translation choice alone.

James 2:22

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
working together	συνήργει (συνεργέω)	synērgei	”worked together with, cooperated”	joint operation; cooperation toward a shared goal	”working together,” “active along with”	Faith and works are not competitors but partners — faith is the root, works its necessary, cooperating fruit.	[NEW TERM — High] Bekerjasama. High risk: must not be read as “faith plus works together earn salvation” (a synergistic merit framework); the point is that genuine faith organically produces action, not that the two are independent contributing causes of justification.
perfected/completed	ἐτελειώθη (τελειόω)	eteleiōthē	”was made complete, was brought to maturity/goal”	completion, maturation, reaching intended purpose	”perfected,” “made complete,” “brought to full expression”	Works bring faith to its full, mature, intended expression — not adding something faith lacked, but fulfilling what faith is for.	[NEW TERM — High] Disempurnakan. Must not be confused with the Pauline sense of “perfected” as sinless moral perfection; here it means “brought to its complete, intended expression/maturity.”

James 2:23

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
fulfilled	ἐπληρώθη (πληρόω)	eplērōthē	”was fulfilled, was filled up”	prophetic/textual fulfillment	”fulfilled,” “confirmed”	Abraham’s sacrifice-obedience fulfills/confirms what Genesis 15:6 already declared, rather than earning it retroactively.	[NEW TERM] Digenapi. Medium risk; consistent with established Alkitab usage for prophecy fulfillment.
counted/credited	ἐλογίσθη (λογίζομαι)	elogisthē	”was reckoned, was credited to an account”	accounting/ledger metaphor; imputation	”counted,” “credited,” “reckoned,” “imputed”	The same Genesis 15:6 citation used in Romans 4:3, 9, 22 — this is the strongest textual link between James and the Romans doctrine of imputed righteousness.	[REUSED FROM ROMANS BASELINE — Critical] Exact phrase “Kebenaran yang diperhitungkan” (imputed_righteousness entry) must be reused here verbatim for full doctrinal and cross-reference consistency, since both Romans and James quote the identical Old Testament text.
righteousness	δικαιοσύνην	dikaiosynēn	”righteousness, right standing”	forensic right standing; ethical righteousness	”righteousness”	The status credited to Abraham by faith — the noun form underlying the whole justification debate.	[REUSED FROM ROMANS BASELINE — Critical] Kebenaran. Same critical cautions apply as in Romans (must not read as mere factual “truth,” must not equate with amal soleh).
friend of God	φίλος θεοῦ	philos theou	”friend of God”	intimate relational status; covenant-companion language	”friend of God,” “God’s friend”	Abraham’s unique relational title, arising from his faith-and-obedience — used by James as the climactic description of what faith-with-works produces.	[NEW TERM — High] Sahabat Allah. Significant cultural note: Quranic tradition (Surah An-Nisa 4:125) explicitly calls Ibrahim Khalil Allah (“friend/intimate of God”), a title of singular honor reserved for Abraham alone in Islamic theology. This creates a genuine point of resonance but also a genuine risk of misreading: James extends “friend of God” as the fruit available to any believer who lives by faith-with-works, not an exclusive, non-repeatable honorific limited to one patriarch. Human theologian review required to ensure this distinction is taught, not assumed.

James 2:24

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
is justified	δικαιοῦται (δικαιόω, pres. pass.)	dikaioutai	”is declared/shown righteous”	see extended note at v.21	”is justified,” “is shown righteous,” “is vindicated”	James’s summary thesis statement — the verse that most directly appears to collide with Romans.	[REUSED FROM ROMANS BASELINE — CRITICAL, mandatory theologian review] Diperbenarkan. Same Malay word as Romans, by design (this is the same Greek verb and the Language Package must not obscure that fact through inconsistent translation). The doctrinal resolution belongs in teaching notes, not in a different word choice — see extended note at v.21. This is the highest-priority Critical flag in the entire James curriculum.
from works… not from faith alone	ἐξ ἔργων… καὶ οὐκ ἐκ πίστεως μόνον	ex ergōn… kai ouk ek pisteōs monon	”from works… and not from faith alone”	source/ground language (ek = “out of, from”)	“by works… not by faith alone”	James’s most quotable, most easily misused-in-isolation phrase; a hinge point of Reformation-era Protestant/Catholic debate (James was famously called an “epistle of straw” by Luther on this basis, though Luther’s later position moderated) and now a hinge point of any Malay Islamic-context reading that might seize on this verse as biblical support for a deeds-based soteriology.	[NEW COMPOUND PHRASE — CRITICAL] “…daripada perbuatan, dan bukan daripada iman sahaja.” Every occurrence of this verse in curriculum materials must carry an accompanying doctrinal note (see v.21) distinguishing James’s “vindication before others” sense from Romans’ “declaration before God” sense. Flag for human theologian review without exception.

James 2:25

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
Rahab the prostitute	Ῥαὰβ ἡ πόρνη	Rhaab hē pornē	”Rahab the harlot/prostitute”	proper name + occupational/moral descriptor	”Rahab the prostitute/harlot”	A second, deliberately contrasting example to Abraham (a patriarch vs. a Gentile prostitute) — James’s argument works across every social and ethnic boundary.	[NEW TERM] Rahab, perempuan sundal itu. Medium risk; the frank moral vocabulary of the source text should not be softened, since the point (God’s grace/vindication reaching the most unlikely person) depends on the stark contrast.
received/welcomed	ὑποδεξαμένη (ὑποδέχομαι)	hypodexamenē	”received, welcomed, gave hospitality to”	hospitality; sheltering	”received,” “welcomed,” “gave lodging to”	Rahab’s concrete act of hospitality toward the Israelite spies (Joshua 2) — again, works as the visible proof of her faith in Israel’s God.	[NEW TERM] Menerima. Low risk.

James 2:26

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Meaning	Malay Rendering & Risk
body	σῶμα	sōma	”body”	physical body; corporate body (elsewhere in NT)	“body”	The illustrative half of James’s closing analogy.	[NEW TERM] Tubuh. Low risk.
spirit	πνεῦμα	pneuma	”spirit, breath”	human spirit/breath of life (this context); the Holy Spirit (elsewhere)	“spirit”	Here, the human life-breath that animates the body — not a reference to the Holy Spirit.	[NEW TERM — Medium] Roh (lower-case, generic). Must be visually/contextually distinguished from Roh Kudus (baseline Critical term); translators must avoid any capitalization or phrasing that suggests the Holy Spirit is meant here.
dead	νεκρόν / νεκρά	nekron / nekra	”dead”	see v.17	”dead”	James’s summary metaphor: faith without works is as lifeless as a corpse without breath.	[NEW TERM — High] Mati. Reuse the same strong rendering established at v.17 for consistency across the passage.

Malay rendering (working): “Kerana sebagaimana tubuh tanpa roh adalah mati, demikian juga iman tanpa perbuatan adalah mati.”

PART B — WHOLE-BOOK CHAPTER-BY-CHAPTER ANALYSIS

Chapter 1 (Trials, Wisdom, Hearing and Doing the Word, Pure Religion)

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Malay Rendering & Risk
trials / testing	πειρασμός (πειρασμοῖς v.2)	peirasmos	”trial, test, ordeal”	positive sense: refining test; negative sense: temptation/enticement to sin (see v.13-14)	“trials,” “tests” (v.2); “temptation” (v.13-14)	James 1:2-4 treats trials as purposeful, faith-refining, producing steadfastness. The same root word shifts to a negative sense (“tempted,” v.13) meaning enticement toward sin, which James insists never originates from God.	[NEW TERM — High, context-sensitive] Ujian (trial/test, v.2-4, 12) vs Godaan (temptation/enticement, v.13-14). This dual sense requires the same context-check discipline the baseline applies to “called” (dipanggil). Mistranslating v.13 with the same word as v.2 could make it sound as though James says God causes enticement to sin.
steadfastness / endurance	ὑπομονή	hypomonē	”remaining under, patient endurance”	active, persevering endurance under pressure (not passive resignation)	“steadfastness,” “endurance,” “perseverance,” “patience”	The Spirit-produced fruit of testing (v.3-4); reappears in Ch.5 alongside makrothymia (patience) as a related but distinct term (see Ch.5 below).	[NEW TERM — Medium] Ketekunan. Must be kept visually/lexically distinct from kesabaran (patience, Ch.5) so that James’s two related-but-different endurance words are not collapsed into one Malay term.
perfect and complete	τέλειοι καὶ ὁλόκληροι	teleioi kai holoklēroi	”complete/mature and whole/entire”	moral-spiritual maturity, wholeness, lacking nothing	”perfect and complete,” “mature and complete,” “fully developed”	The intended outcome of endurance: full Christian maturity, not sinless perfection.	[NEW TERM — Medium] Sempurna dan lengkap. Must be taught as maturity/wholeness, not flawless sinlessness (a distinction relevant given Islamic theology’s own strong emphasis on the goal of moral perfection, ihsan).
wisdom	σοφία	sophia	”wisdom, skill in living”	practical, God-given skill for righteous living; a major OT Wisdom-literature category	”wisdom”	James 1:5’s foundational promise — ask God, who “gives generously” — and the subject of the whole “Wisdom from Above” doctrine developed further in Ch.3.	[NEW TERM — High] Hikmat. This is the standard, established Alkitab rendering (used throughout Malay Bible Wisdom literature, e.g. Amsal/Proverbs) and is retained on that basis, following the same precedent as Rasul/Nabi/Injil in the Romans baseline — an existing, unambiguous Bible-translation convention kept despite Islamic vocabulary overlap. Collision note: hikmah is also a significant Islamic theological category (e.g., Quran 2:269, “He grants wisdom to whom He wills”; associated with Luqman’s wisdom, Quran 31). Teaching material must clarify that James’s wisdom “from above” (3:17) is inseparably tied to Christ and the Spirit, not a free-floating, independently accessible divine attribute granted apart from the gospel. High risk; human theologian review recommended given the doctrine’s centrality (an entire named doctrine, “Wisdom from Above”).
doubting / double-minded	διακρινόμενος / δίψυχος	diakrinomenos / dipsychos	”divided in judgment” / “two-souled, split-minded”	wavering, inconsistent faith; internally divided loyalty	”doubting,” “double-minded,” “unstable,” “wavering”	The one who asks for wisdom must ask “in faith, with no doubting” (v.6); the double-minded man is “unstable in all his ways” (v.8) — reappears in 4:8. δίψυχος is a rare word, likely coined by James himself.	[NEW TERM — Medium-High] Ragu-ragu (doubting) / bermendua hati (double-souled/double-minded). Must retain the vivid “split” imagery of dipsychos, not flatten it into generic “doubt.”
lowly / rich	ταπεινός / πλούσιος	tapeinos / plousios	”lowly, humble” / “rich, wealthy”	social-economic status; also spiritual posture (tapeinos)	“lowly,” “poor” / “rich”	James 1:9-11 begins the book’s recurring reversal theme (the poor exalted, the rich humbled) developed further in Ch.2 and Ch.5.	[NEW TERM — Medium] Yang rendah / yang kaya. Ties directly to the “Favoritism and the Poor” doctrine; keep consistent with Ch.2 and Ch.5 renderings.
desire	ἐπιθυμία	epithymia	”strong desire, craving”	neutral longing; in NT usage typically sinful craving/lust	”desire,” “lust,” “craving”	James 1:14-15’s diagnosis of sin’s origin: desire conceives and gives birth to sin, which gives birth to death — an internal, personal-responsibility account of sin’s origin (contrast with blaming God, v.13).	[NEW TERM — High] Recommend keinginan (neutral “desire/craving”) rather than hawa nafsu. Collision note: hawa nafsu is deeply embedded Islamic anthropological vocabulary (the nafs ammarah, the soul’s base commanding desires, central to the Islamic spiritual discipline of jihad al-nafs). Using it here would import that entire framework’s internal logic (struggle/mastery of the nafs as a human achievement) rather than James’s simpler, more direct desire-sin-death chain. Human theologian review recommended.
Father of lights	πατὴρ τῶν φώτων	patēr tōn phōtōn	”Father of the lights”	God as source/creator of heavenly lights (sun, moon, stars); by extension, source of all good gifts	”Father of lights,” “Father of the heavenly lights”	James 1:17: every good gift descends from the unchanging Father of lights, in contrast to the shifting shadows of created lights.	[REUSED FROM ROMANS BASELINE, extended] Bapa (baseline term) + segala terang. Collision note carried over from baseline’s “glory” entry: avoid any rendering using nur (light), which in Malay Sufi devotional tradition evokes the pre-existent “Light of Muhammad” (Nur Muhammad). Render literally as “Bapa segala cahaya/terang,” not with nur.
word of truth / implanted word	λόγος ἀληθείας / ἔμφυτος λόγος	logos alētheias / emphytos logos	”word of truth” / “implanted/inborn word”	the gospel message; God’s saving, regenerating word	”word of truth,” “implanted word”	James 1:18, 21: believers are “brought forth” by the word of truth and urged to receive the “implanted word… able to save your souls.”	[NEW TERM — Medium-High] Firman kebenaran (reusing Kebenaran, baseline) / firman yang tertanam. The verb “save your souls” (σῶσαι τὰς ψυχάς) again uses sōzō; render consistently with the soteriological sense established in the core passage.
pure religion	θρησκεία καθαρὰ καὶ ἀμίαντος	thrēskeia kathara kai amiantos	”pure and undefiled religious observance/practice”	outward religious practice/observance (a broader category than “faith” itself)	“religion,” “religious observance”	James 1:26-27 defines authentic religious practice as ethical (caring for orphans/widows) and personal-moral (unstained by the world), not merely ritual or verbal.	[NEW TERM — CRITICAL] Agama. Major collision note: “agama” is not a neutral word in the Malaysian context — it is a constitutionally and legally loaded term (Article 3 of the Federal Constitution: “Islam is the religion [agama] of the Federation”; official “agama” fields on Malaysian identity documents; state Islamic religious administration enactments governing conversion). Teaching material must make unmistakably clear that James 1:27 is describing authentic, practical devotion to God expressed in ethical action, not commenting on Malaysia’s legal/administrative category of religious identity. This is the book’s single most legally-sensitive term outside of “Allah” itself (per the baseline’s own precedent for that term). Human theologian review mandatory for every occurrence.
orphans and widows	ὀρφανοὺς καὶ χήρας	orphanous kai chēras	”orphans and widows”	the paradigmatic vulnerable/dependent members of society in OT and NT ethics	”orphans and widows”	The concrete content of “pure religion” — practical care for the vulnerable.	[NEW TERM — Low-Medium, positive resonance] Anak yatim dan balu/janda. Note: “anak yatim” (orphan) carries strong positive resonance in Malay Muslim culture as a major category of religious charitable obligation (zakat, Ramadan almsgiving emphasis); this is a genuine point of shared ethical ground to build on, not a collision.
unstained from the world	ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου	aspilon heauton tērein apo tou kosmou	”to keep oneself unstained/unspotted from the world”	moral purity maintained amid worldly influence	”keep oneself unstained from the world”	Introduces the “world” (kosmos) vocabulary developed fully in Ch.4’s “Worldliness versus Friendship with God” doctrine.	[NEW TERM — Medium] Menjaga diri supaya tidak bernoda oleh dunia. Cross-reference Ch.4 for full treatment of kosmos.
doers of the word, not hearers only	ποιηταὶ λόγου καὶ μὴ ἀκροαταὶ μόνον	poiētai logou kai mē akroatai monon	”doers of the word, and not hearers only”	practical obedience versus passive reception	”doers of the word, not hearers only”	James 1:22-25’s summary ethical principle, directly anticipating the Faith-and-Works argument of Ch.2.	[NEW TERM — High] Orang yang melakukan firman, bukan sekadar mendengar sahaja. High risk precisely because this verse functions as the thematic seed of the Ch.2 core passage; consistency between this rendering and the core-passage vocabulary (perbuatan) should be maintained conceptually even though “doer” (poiētēs) and “works” (erga) are different Greek words.

Chapter 2, verses 1–13 (Favoritism and the Poor; Royal Law; Mercy) — remainder of Chapter 2 outside the core passage

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Malay Rendering & Risk
favoritism	προσωπολημψία(ις)	prosōpolēmpsia	literally “receiving of the face”	partiality, discrimination based on external status	”favoritism,” “partiality,” “respect of persons”	James 2:1-9’s central charge: showing deference to the rich and contempt for the poor within the church contradicts faith in “our glorious Lord Jesus Christ.”	[NEW TERM — Medium-High] Berat sebelah / memandang muka (idiomatic, matching the Greek idiom literally). Cultural note: while not a direct collision with a specific Islamic doctrine (unlike many Critical/High terms above), this doctrine intersects with Malaysia’s own live social debates around ethnic/religious preferential treatment (bumiputera policy discourse); teaching material should keep the focus tightly on James’s church-context concern (rich vs. poor within the congregation) rather than importing unrelated national policy debates.
royal law	νόμος βασιλικός	nomos basilikos	”royal/kingly law”	the law of love (Lev 19:18) treated as supreme/sovereign among the commandments	”royal law,” “the law of the kingdom,” “the sovereign law”	James 2:8 names “love your neighbor as yourself” the “royal law,” summarizing/fulfilling the Decalogue examples that follow (v.11).	[NEW TERM — Medium-High] Hukum diraja. Collision note: raja (king) carries strong resonance with Malaysia’s living constitutional monarchy and sultanate system; this can be a positive bridge (a “royal,” sovereign, supremely authoritative law) but must not be confused with any earthly kerajaan (kingdom/government) — cross-reference baseline’s caution on Kerajaan Allah.
law of liberty	νόμος ἐλευθερίας	nomos eleutherias	”law of freedom/liberty”	the gospel ethic as a liberating, not enslaving, standard (cf. Ch.1:25)	“law of liberty,” “law that gives freedom,” “perfect law of liberty”	A paradox central to James’s ethics: the moral standard by which believers will be judged is simultaneously a law and a source of freedom.	[NEW TERM — High] Hukum yang membebaskan / hukum kemerdekaan. Must never be rendered using Syariah/Hukum Syariat (per the Romans baseline’s absolute prohibition on that substitution for “law”), since this phrase risks being heard as commenting on comprehensive Islamic religious law as a system, which is not James’s referent.
mercy	ἔλεος	eleos	”mercy, compassion, kindness shown to the needy/guilty”	active compassion, especially toward the undeserving	”mercy,” “compassion”	James 2:13: “mercy triumphs over judgment” — the standard by which the merciless will themselves be judged without mercy.	[NEW TERM — High] Recommend belas kasihan rather than rahmat. Collision note (directly parallel to the Romans baseline’s “grace” entry): rahmat operates within an Islamic soteriological framework where deeds still matter for final judgment (Allah’s rahmat is dispensed conditionally, weighed alongside works at judgment). Using rahmat here risks re-importing exactly the deeds-ledger framework the baseline was built to avoid — especially dangerous in a chapter that immediately moves into the Faith-and-Works core passage. Belas kasihan (“compassion/pity”) avoids this loaded framework. High risk; human theologian review recommended given proximity to the core passage.
love your neighbor	ἀγαπήσεις τὸν πλησίον σου	agapēseis ton plēsion sou	”you shall love your neighbor”	citation of Leviticus 19:18	”love your neighbor as yourself”	The content of the “royal law.”	[NEW TERM — Low-Medium] Kasihilah sesamamu manusia (established Alkitab phrasing). Uses the general NT love-word agapē (kasih), which already appears within the baseline’s Kasih kurnia (“grace”) compound; note that kasih is a polyvalent Malay root spanning multiple doctrinal terms and must be disambiguated by full phrase, not left as a bare word.

Chapter 3 (Taming the Tongue; Wisdom from Above)

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Malay Rendering & Risk
tongue	γλῶσσα	glōssa	”tongue”	organ of speech; by metonymy, speech itself	”tongue”	James 3:1-12’s central topic: the tongue’s disproportionate power for good or destruction, likened to a bridle, rudder, and small fire.	[NEW TERM — Medium] Lidah. Mostly literal; risk is primarily didactic (teaching the full weight of the metaphor) rather than lexical.
hell / Gehenna	γέεννα	geenna	”Gehenna” (the Valley of Hinnom, used as a name for final judgment/hell)	place of final judgment/fire; distinct from Hades (the realm of the dead generally)	“hell,” “Gehenna”	James 3:6: the tongue, “set on fire by hell (Gehenna),” can corrupt the whole life.	[NEW TERM — Medium-High] Neraka. Collision note: Malay neraka carries the full weight of detailed Islamic eschatological teaching (multiple levels of hell described in Quran and Hadith). Teaching material should clarify Gehenna’s specific NT background (the Valley of Hinnom, historically associated with judgment) as distinct from — though pointing toward the same reality as — the fuller Islamic cosmological picture, to avoid readers assuming James is drawing on Islamic eschatology’s specific details.
likeness of God	ὁμοίωσις θεοῦ	homoiōsis theou	”likeness/resemblance of God”	humanity’s creation in God’s image/likeness (Genesis 1:26)	“likeness of God,” “God’s likeness”	James 3:9: the same tongue blesses God and curses people “who are made in the likeness of God” — the basis for why cursing people is a grave contradiction.	[NEW TERM — High] Keserupaan dengan Allah. Collision note: classical Islamic theology (particularly regarding tanzih, God’s absolute transcendence and freedom from any resemblance to creation, and concerns about tashbih, improperly likening God to creatures) can make “likeness of God” language about humanity sound theologically fraught to a Malay Muslim reader, even though the doctrine (humans bear God’s image) is a foundational, non-negotiable biblical anthropology, not a claim about God’s form. Requires careful teaching framing; human theologian review recommended.
wisdom from above	σοφία ἄνωθεν	sophia anōthen	”wisdom from above”	wisdom originating from God/heaven, as opposed to worldly wisdom	”wisdom from above,” “heavenly wisdom”	James 3:17’s positive counterpart to earthly, unspiritual, demonic wisdom (v.15) — the doctrinal heart of “Wisdom from Above.”	[REUSED TERM from Ch.1 + NEW modifier] Hikmat dari atas / hikmat daripada syurga. See Ch.1 “wisdom” entry for the full collision note on hikmat.
earthly, unspiritual, demonic (wisdom)	ἐπίγειος, ψυχική, δαιμονιώδης	epigeios, psychikē, daimoniōdēs	”earthly” / “soulish, natural (unaided by the Spirit)” / “demonic”	a three-part contrast escalating from merely worldly, to merely human/unaided, to actively demonic in origin	”earthly,” “unspiritual” or “natural,” “demonic” (of wisdom)	James’s tri-partite indictment of false wisdom marked by “jealousy and selfish ambition” (v.14, 16).	[NEW TERMS — High] Duniawi (earthly) / manusiawi (natural/soulish — avoid hawa nafsu, see Ch.1 note) / daripada syaitan (demonic). This three-fold contrast is the doctrinal core of “Wisdom from Above” and requires careful, consistent rendering across all three terms to preserve James’s escalating structure.
jealousy and selfish ambition	ζῆλος καὶ ἐριθεία	zēlos kai eritheia	”envy/rivalry and selfish/factional ambition”	destructive, self-seeking relational vices	”jealousy and selfish ambition,” “envy and rivalry”	The fruit of earthly wisdom, contrasted with the fruit of wisdom from above (v.17-18).	[NEW TERM — Low-Medium] Kecemburuan dan mementingkan diri sendiri. Low doctrinal risk.
fruit of righteousness	καρπὸς δικαιοσύνης	karpos dikaiosynēs	”fruit of righteousness”	the good outcome/harvest produced by righteous, peaceable conduct	”fruit of righteousness,” “harvest of righteousness”	James 3:18: righteousness’s fruit is sown in peace by peacemakers — closing image of the wisdom discourse.	[REUSED FROM ROMANS BASELINE] Buah kebenaran (reusing Kebenaran). Also note the word peace here may be rendered consistently with the baseline’s Damai sejahtera if the fuller phrase is used in context.

Chapter 4 (Worldliness versus Friendship with God; Submission, Humility, Judging)

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Malay Rendering & Risk
friendship with the world	φιλία τοῦ κόσμου	philia tou kosmou	”friendship/love of the world”	allegiance to worldly values/systems opposed to God	”friendship with the world”	James 4:4: friendship with the world is enmity with God — the doctrinal core of “Worldliness versus Friendship with God,” directly building on the “unstained from the world” language of Ch.1.	[NEW TERM — High] Persahabatan dengan dunia. Ties to kosmos (world), reused conceptually from Ch.1.
enmity with God	ἔχθρα τοῦ θεοῦ	echthra tou theou	”enmity/hostility toward God”	active hostility, opposition	”enmity with God,” “God’s enemy”	The other half of James 4:4’s stark either/or statement.	[NEW TERM — High] Permusuhan dengan Allah. High risk given the starkness of the claim; must not be softened — James allows no neutral middle ground between friendship with the world and friendship with God.
adulterous people	μοιχαλίδες	moichalides	”adulteresses” (feminine plural, addressing the whole community)	covenant unfaithfulness, using OT marriage-covenant imagery for Israel’s relationship to God	”You adulterous people,” “adulteresses”	James 4:4 opens with this address, drawing on the OT prophetic tradition (e.g., Hosea) of Israel’s covenant unfaithfulness pictured as marital infidelity.	[NEW TERM — Medium-High] Kamu yang tidak setia (or more literally, hai kamu yang berzina secara rohani). Collision note: the bridal/marriage-covenant metaphor for the God-human relationship is not native to Islamic theology, where the human-divine relationship is not typically figured through a marriage covenant; this metaphor may require additional explanation for readers unfamiliar with the OT prophetic background rather than assuming it will land as intended.
the Spirit who dwells in us	τὸ πνεῦμα ὃ κατῴκισεν ἐν ἡμῖν	to pneuma ho katōkisen en hēmin	”the Spirit that he caused to dwell in us”	indwelling presence of the Holy Spirit (a much-debated verse textually and grammatically, but widely understood as Spirit-indwelling language)	“the Spirit he caused to dwell in us,” “the spirit he has made to dwell in us”	James 4:5’s difficult, likely-quoted-paraphrase verse on God’s jealous yearning over the Spirit within believers.	[REUSED FROM ROMANS BASELINE — High] Roh Kudus (if the Holy Spirit reading is followed, which most modern translations favor). Collision note carried over from baseline: the concept of an indwelling divine presence within a believer has no clear parallel in Islamic theology (where the Spirit/Jibril is understood as an external aid or messenger, not an internal indwelling presence) and no parallel at all in Malay folk-animist roh halus concepts (impersonal nature spirits). Human theologian review recommended given textual/translation difficulty of this specific verse.
grace to the humble	χάριν… ταπεινοῖς	charin… tapeinois	”grace… to the humble”	citation of Proverbs 3:34 (LXX)	“gives grace to the humble”	James 4:6: God opposes the proud but gives grace to the humble — direct reuse of grace-vs-merit vocabulary from Romans.	[REUSED FROM ROMANS BASELINE — High] Kasih kurnia… kepada orang yang rendah hati.
resist the devil	ἀντίστητε τῷ διαβόλῳ	antistēte tō diabolō	”stand against/resist the devil”	active spiritual opposition	”resist the devil”	James 4:7: submit to God, resist the devil, and he will flee.	[NEW TERM — Medium-High] Devil = Iblis (established Alkitab convention). Collision note (parallel to the baseline’s caution on Rasul): Iblis is also the specific Quranic proper name for the jinn who refused to prostrate before Adam (Quran 2:34, 7:11-18) — a related but distinctly Islamic narrative figure. Since Iblis is nonetheless the existing Malay Bible convention for the devil/Satan, it is retained here per established translation-tradition precedent, but teaching material should note the narrative difference (biblical Satan as accuser/tempter of humanity generally vs. the specific Quranic Iblis-and-Adam prostration narrative) rather than assume total equivalence.
lawgiver and judge	νομοθέτης καὶ κριτής	nomothetēs kai kritēs	”law-giver and judge”	God’s unique authority to give and enforce moral law	”lawgiver and judge”	James 4:12: only God, as sole lawgiver and judge, has the right to judge; humans judging one another usurp this role.	[NEW TERM — Medium] Pemberi hukum dan hakim. Medium risk; ties to the “law” vocabulary developed across the book.
mist	ἀτμίς	atmis	”vapor, mist, steam”	brief, insubstantial, quickly-vanishing	”mist,” “vapor,” “puff of smoke”	James 4:14: “you are a mist that appears for a little time and then vanishes” — the impermanence of human life and plans.	[NEW TERM — Low] Wap / kabus. Low risk.
if the Lord wills	ἐὰν ὁ κύριος θελήσῃ	ean ho kyrios thelēsē	”if the Lord should will (it)“	conditional submission of all plans to God’s sovereign will	”if the Lord wills,” “God willing,” “if it is the Lord’s will”	James 4:15’s corrective to arrogant, self-sufficient planning (v.13-16).	[NEW TERM — HIGH, major cultural resonance point] Jika Tuhan menghendaki(nya). Major cultural note: this phrase is functionally and idiomatically identical to the extremely common Malay-Muslim expression InsyaAllah (“if Allah wills”), used constantly in daily speech for any future plan. This is a genuine, strong point of cultural resonance and a natural bridge for teaching — but it must be carefully framed: (1) kyrios (“the Lord”) here follows the baseline’s reservation of Tuhan for the Lord Jesus/the biblical God specifically, not a generic invocation; (2) this submission to God’s will must be taught, per the baseline’s caution on Pemeliharaan Allah (Providence), as trust in a personal, purposive God — not collapsed into a fatalistic takdir-style resignation. Human theologian review recommended to ensure the resonance is used constructively rather than left to create an unexamined equivalence with Islamic InsyaAllah piety.

Chapter 5 (Rich Warned; Patience and the Lord’s Return; Prayer, Healing, Confession and Restoration)

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Malay Rendering & Risk
patience	μακροθυμία / μακροθυμήσατε	makrothymia	”long-suffering, forbearance”	patient forbearance especially toward people/circumstances (distinct from hypomonē, endurance under trial, Ch.1/5:11)	“patience,” “be patient”	James 5:7-8: be patient until the Lord’s coming, following the farmer’s example.	[NEW TERM — Medium, context-sensitive with Ch.1’s hypomonē] Kesabaran. Must be kept distinct from ketekunan (Ch.1’s endurance term) even though both are translated “patience” in some English versions; James deliberately uses two related but different Greek words within the same short unit (5:7-11).
coming (Parousia) of the Lord	παρουσία τοῦ κυρίου	parousia tou kyriou	”arrival, presence, coming”	the technical NT term for Christ’s future, visible, glorious return	”coming of the Lord,” “the Lord’s coming,” “the Parousia”	James 5:7-8: the ground and motivation for patient endurance — the central content of the “Patience and the Lord’s Return” doctrine.	[NEW TERM — CRITICAL] Kedatangan Tuhan. Major collision note: mainstream Sunni Islamic eschatology contains its own doctrine of Isa’s (Jesus’) return before the Day of Judgment (Nuzul Isa/Nuzulul Isa, based on Hadith tradition) — but in that account, the returning Isa submits to and confirms Islamic teaching (praying behind the Mahdi, breaking crosses, ending the practice of treating him as divine, eventually dying a natural death). This is substantially different from the Christian doctrine of the Parousia, in which Christ returns in unveiled, personal, exclusive glory as the divine Judge and King (cf. James 5:9, “the Judge is standing at the door”). This must be flagged and explicitly distinguished in teaching material with the same seriousness as the Romans baseline’s treatment of the Resurrection and Deity of Christ. Human theologian review mandatory.
Judge standing at the door	ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκεν	ho kritēs pro tōn thyrōn hestēken	”the judge stands before the doors”	imminence of final judgment	”the Judge is standing at the door,” “the Judge is already at the doors”	James 5:9’s vivid image of imminent judgment, reinforcing the Parousia doctrine above.	[NEW TERM — High] Hakim sudah berdiri di ambang pintu.
Job’s steadfastness	ἡ ὑπομονὴ Ἰώβ	hē hypomonē Iōb	”the endurance of Job”	Job as OT paradigm of endurance under undeserved suffering	”the steadfastness/patience of Job”	James 5:11 cites Job as the model example, alongside “the compassion and mercy of the Lord” revealed in Job’s eventual restoration.	[NEW TERM] Job = Ayub (established Alkitab proper name; reuse without alteration).
compassionate and merciful	πολύσπλαγχνός ἐστιν ὁ κύριος καὶ οἰκτίρμων	polysplanchnos… kai oiktirmōn	”the Lord is very compassionate (lit. ‘many-boweled’) and merciful”	God’s abundant tender compassion	”the Lord is compassionate and merciful,” “full of compassion and mercy”	Describes the character of the Lord revealed through Job’s story — the ground of hope in patient endurance.	[NEW TERM — Medium-High] Tuhan sangat penyayang dan berbelas kasihan. Collision note: these two adjectives closely parallel two of the most frequently recited divine names in Islamic devotion, Ar-Rahman and Ar-Rahim (“the Most Gracious, the Most Merciful,” recited at the start of nearly every Quranic surah and daily prayer). This is a genuine resonance point, but teaching material should make clear this compassion is revealed specifically and concretely through the Lord Jesus and the biblical narrative of Job, not as a generic recitation of divine attributes detached from the person of Christ.
oaths	ὅρκος / ὀμνύναι	horkos / omnynai	”oath” / “to swear (an oath)“	formal invocation of a higher power/authority to guarantee truthfulness	”oath,” “swear”	James 5:12: “do not swear… let your yes be yes and your no be no” — a call to simple truthfulness without invoking heaven, earth, or any other guarantor.	[NEW TERM — Medium-High] Sumpah / bersumpah. Cultural note: oath-invocation (wallahi, swearing by Allah’s name) is common in everyday Malay-Muslim speech for emphasis; James’s prohibition on oath-swearing is a genuinely countercultural teaching point requiring careful, non-judgmental framing rather than assuming it will be read the same way as in the source culture.
elders of the church	πρεσβυτέρους τῆς ἐκκλησίας	presbyterous tēs ekklēsias	”elders of the assembly/church”	recognized leaders/overseers of a local congregation	”elders of the church”	James 5:14: the sick are to call for the church’s elders to pray.	[REUSED FROM ROMANS BASELINE — Medium] Gereja (baseline) + tua-tua / penatua. Established Alkitab convention; low-medium risk.
anoint with oil	ἀλείψαντες ἐλαίῳ	aleipsantes elaiō	”having anointed with oil”	a physical act accompanying prayer for the sick — debated among interpreters as medicinal, symbolic-of-the-Spirit’s-presence, or ceremonial-consecratory in sense	”anointing him with oil”	James 5:14: part of the elders’ prayer-visit to the sick, alongside “the prayer of faith.”	[NEW TERM — HIGH/CRITICAL] Meminyaki dengan minyak. Major cultural collision note: this practice risks two distinct misreadings in the Malay context: (1) conflation with traditional Malay bomoh (folk healer/shaman) practices, which likewise use oils, talismans, and ritual objects believed to carry supernatural potency — an occult-adjacent association the baseline’s “power of God” entry already warns against; (2) conflation with the Roman Catholic sacrament of Extreme Unction/Anointing of the Sick, a formal sacramental rite with different theological weight than James’s simple elder-led prayer practice. Teaching material must clarify this is a simple act of faith and (possibly) practical care accompanying prayer, not a ritual with independent supernatural power in itself. Human theologian review mandatory.
prayer of faith will save the sick	ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα	hē euchē tēs pisteōs sōsei ton kamnonta	”the prayer of faith will save/heal the one who is sick”	physical healing/restoration (not soteriological salvation) — a distinct sense of sōzō from the core-passage usage	”the prayer of faith will save the sick,” “…will make the sick person well”	James 5:15’s promise connected to elder-led prayer for physical healing.	[NEW derivative of REUSED BASELINE TERM — High] Recommend rendering sōzō here as menyembuhkan (“heal/make well”) rather than menyelamatkan (“save,” the soteriological sense), to avoid conflating physical healing with the Critical-risk doctrine of Keselamatan established in the Romans baseline. This is a deliberate, context-driven translation divergence from a single Greek verb’s other occurrences and must be flagged clearly for reviewers.
confess your sins to one another	ἐξομολογεῖσθε… τὰς ἁμαρτίας	exomologeisthe… tas hamartias	”confess/acknowledge (your) sins”	mutual, horizontal confession among believers (not to a priestly/sacramental intermediary)	“confess your sins to one another”	James 5:16, the foundation of the “Confession and Restoration” doctrine.	[NEW TERM — HIGH] Mengaku dosa seorang kepada yang lain. Collision note (two directions): (1) contrasts with the Roman Catholic sacrament of confession to an ordained priest, which is not James’s model; (2) contrasts with the normative Islamic pattern of repentance (tawbah), which is typically vertical and private, directly between the individual and Allah, without a required human intermediary or confessor. James’s call to mutual, horizontal confession among believers is therefore a genuinely distinctive practice that will likely feel unfamiliar to readers from either background and needs explicit teaching, not just translation.
cover a multitude of sins	καλύψει πλῆθος ἁμαρτιῶν	kalypsei plēthos hamartiōn	”will cover a multitude of sins”	the restorative, protective effect of turning a wandering sinner back	”will cover a multitude of sins”	James 5:20’s closing promise regarding the one who turns a sinner from wandering.	[NEW TERM — High] Akan menudungi banyak dosa. High risk: teaching material must make clear this describes a result flowing from God’s own gracious, Christ-secured forgiveness (cf. baseline’s Kasih kurnia and Diperbenarkan entries), not a claim that the human act of restoring someone else itself earns merit or atones for sin — the same amal-soleh-adjacent caution flagged throughout this document must be reapplied here.
turn a sinner from the error of his way	ἐπιστρέψῃ ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ	epistrepsē hamartōlon ek planēs hodou autou	”turns/converts a sinner from the wandering/error of his way”	restoration of a straying believer to right belief/conduct	”brings back a sinner from wandering,” “turns a sinner from the error of his way”	James 5:19-20’s closing exhortation, the capstone of the “Confession and Restoration” doctrine.	[NEW TERM — Medium-High] Mengembalikan orang berdosa daripada kesesatan jalannya.
Elijah	Ἠλίας	Ēlias	proper name	OT prophet, paradigm of powerful, effective prayer	”Elijah”	James 5:17-18 cites Elijah’s prayer (1 Kings 17-18) as proof that “the prayer of a righteous person has great power as it is working.”	[NEW TERM] Elia (established Alkitab proper name; reuse without alteration).
the prayer of a righteous person has great power	πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη	polu ischyei deēsis dikaiou energoumenē	”the entreaty/prayer of a righteous one is very strong/effective when it is working”	efficacious prayer flowing from righteous standing/character	”the prayer of a righteous person has great power”	Summary principle preceding the Elijah example.	[REUSED FROM ROMANS BASELINE, extended] Dikaiou (righteous) reuses Kebenaran/Diperbenarkan root vocabulary; render the phrase as doa orang benar sangat berkuasa apabila didoakan dengan sungguh-sungguh. Ties to Kuasa Allah (baseline) for “power,” though here power is expressed through human prayer rather than being a direct divine title.

Summary of Cross-Cutting High-Priority Flags for Phase 1 Steps 2–8

“Works” (ἔργα) — Critical. New term; must render Perbuatan, never Amal, throughout the book.
James 2:24 “justified by works” vs. Romans’ “justified by faith apart from works” — Critical. Same Malay word (Diperbenarkan) retained by design; the resolution is taught, not translated differently.
“Religion” (θρησκεία, 1:27) — Critical. Agama carries direct Malaysian constitutional/legal weight; requires explicit disambiguation from any official religious-category sense.
“Parousia / Coming of the Lord” (5:7-9) — Critical. Must be sharply distinguished from the Sunni Nuzul Isa return-of-Isa doctrine.
“Anoint with oil” (5:14) — High/Critical. Risk of conflation with bomoh folk-healing practice and with Catholic sacramental Anointing of the Sick.
“Wisdom” (σοφία) — High. Retained as established Hikmat despite Islamic hikmah overlap, on the same precedent as Rasul/Nabi/Injil; requires consistent teaching disambiguation given its status as a named doctrine.
“Mercy” (ἔλεος, 2:13) — High. Recommend belas kasihan over rahmat, parallel to the baseline’s grace-vs-rahmat caution.
“If the Lord wills” (4:15) — High, major resonance point. Functionally identical to InsyaAllah; a genuine bridge requiring careful framing regarding the referent (“the Lord” = the biblical God/Christ) and the nature of trust (personal providence, not fatalistic takdir).
“Friend of God” (2:23) — High. Resonance with, but distinct from, the exclusive Islamic Khalilullah (Ibrahim) title.
“Confess your sins to one another” (5:16) — High. Distinctive mutual/horizontal practice, unlike both Catholic sacramental confession and Islamic private tawbah.

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