Semantic Analysis

07 Semantic Analysis — Hebrews (Full Book) — English → Manipuri

Methodology Note

This analysis extends the baseline Romans Language Package for Manipuri (translation_memory.json v1, bible_term_registry.json, doctrine_risk_registry.json). Any term already recorded in the Romans translation memory is reused exactly — its Manipuri rendering, transliteration, and risk tier are not re-derived here; they are cited and cross-referenced. New terms specific to Hebrews’ theological argument (priesthood, sacrifice, covenant-mediation, tabernacle typology, apostasy warnings, faith-endurance) are analyzed fresh, with the same dual-tradition awareness (Sanamahi and Gaudiya Vaishnavism as live, currently practiced systems) that governs the baseline.

The core passage, Hebrews 9:11-28, receives full verse-by-verse treatment. Every other chapter (1-8, 10-13) receives a chapter section treating its load-bearing theological vocabulary with the same fields: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Hebrews, and destination-language rendering with risk tier.

Reused-from-Romans terms are marked [TM-REUSE]. New terms are marked [NEW].

PART A: CORE PASSAGE — Hebrews 9:11-28 (Verse-by-Verse)

Hebrews 9:11

“But when Christ appeared as a high priest of the good things to come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)…”

ἀρχιερεύς (archiereus) [NEW-Critical] — transliteration: archiereus; literal meaning: “chief/ruling priest”; semantic range: the OT office of high priest (Aaron, Levitical succession), extended typologically to Christ; English variants: “high priest.” Theological meaning: Christ is the singular, superior fulfillment of the entire OT high-priestly office — the doctrinal center of Hebrews 7-10. Manipuri: মহা যাজক (Maha Yajak). Risk: Critical — must be kept distinct from পুরোহিত (the Hindu/Vaishnava priest-title used of Brahmin temple officiants) and from মাইবা (the male Sanamahi ritual specialist who mediates offerings to the Umang Lai). যাজক is preferred as the standing Bengali-Manipuri Christian Bible term for the biblical priestly office (parallel to how কলিসিয়া, not মন্দির, was chosen for “church” in the baseline), but this curriculum must state explicitly that Christ’s high priesthood is unique, permanent, and requires no successor — unlike both the maiba’s transmissible ritual office and the hereditary Brahmin priesthood.
σκηνή (skēnē) [NEW-Medium] — transliteration: skēnē; literal meaning: “tent”; semantic range: the wilderness Tabernacle, by extension any temporary or heavenly dwelling-structure; English variants: “tabernacle,” “tent.” Theological meaning: the earthly Tabernacle is a shadow-copy of the heavenly reality Christ entered. Manipuri: চৎনবা লৈশাং (chatnaba leishang, “portable/moving dwelling”). Risk: Medium — must not be rendered মন্দির (temple), which would collapse the OT tent-shrine into the register of a fixed Vaishnava temple building.
τέλειος / τελειοτέρας (teleios / teleioteras) [NEW-High] — transliteration: teleioteras; literal meaning: “more complete/perfect”; semantic range: completeness, maturity, fulfillment of purpose (not moral sinlessness alone). Manipuri: মপুং ফাবা (mapung phaba, “complete/fulfilled”) — this compound already appears inside the baseline’s “effectual calling” doctrine name (মপুং ফাবা কৌবা) and should be reused for consistency. Risk: High — Hebrews’ repeated “better/more perfect” argument must not be softened into a merely comparative upgrade; it asserts final, unsurpassable sufficiency.
χειροποίητος (cheiropoiētos) [NEW-Medium] — transliteration: cheiropoiētos; literal meaning: “made by hand”; semantic range: man-made objects, frequently used pejoratively of idols elsewhere in Scripture. Manipuri: খুৎনা শাবা (khutna shaba, “made by hand”). Risk: Medium — carries an implicit idol-critique register; translators should be aware this could (rightly) evoke comparison with hand-crafted temple images in both Vaishnava and Sanamahi material worship culture, but the immediate referent here is the earthly Tabernacle/Temple, not idols per se.
Christ [TM-REUSE, Critical] — ক্রিস্তো (Christo). See baseline “messiah”/“christ” entries.

Hebrews 9:12

“…he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

ἐφάπαξ / ἅπαξ (ephapax / hapax) [NEW-Critical] — transliteration: ephapax; literal meaning: “upon one occasion, once for all”; semantic range: a single, unrepeatable, final act, as opposed to a recurring one. Manipuri: অমুক্তা পুম্নমক্কীদমক্তা (amukta pumnamakkidamakta, “one time, for everyone/for all”). Risk: Critical — this is the single most theologically load-bearing adverb in Hebrews 9-10. It must be sharply distinguished from the repeated ritual offerings made to the Umang Lai at Lai Haraoba, from recurring Vaishnava puja/yajna cycles, and from any reading that treats Christ’s sacrifice as merely the most recent or most powerful in an ongoing series rather than the final one.
τὰ ἅγια (ta hagia) [NEW-Critical] — transliteration: ta hagia; literal meaning: “the holy things/places”; semantic range: in Hebrews, the heavenly sanctuary (sometimes the earthly Holy Place, sometimes the Most Holy Place, disambiguated by context). Manipuri: অসেংবা মফম (asengba mafam, “holy place”), built on the baseline’s established অসেংবা (holy). Risk: Critical — must never be rendered with গর্ভগৃহ (the Vaishnava temple’s inner sanctum) or with any term naming the Umang Lai sacred grove shrine (উমাং লাই থাবা, already forbidden in the baseline for “church”). Here it names the heavenly reality Christ entered, not a terrestrial sacred precinct.
αἷμα (haima) [NEW-Critical] — transliteration: haima; literal meaning: “blood”; semantic range: literal blood, and by extension life given up in death, sacrificial atonement. Manipuri: ঈ (ee), the ordinary Manipuri word for blood. Risk: Critical — blood is central to both Sanamahi animal-sacrifice ritual (offerings of blood to the Umang Lai and to ancestral spirits) and to Vaishnava sacrificial memory (yajna tradition, though contemporary Manipuri Vaishnava practice is largely non-blood). Every occurrence of Christ’s blood in this curriculum needs an explicit note: this is not ritual blood offered to appease a spirit or deity through a repeatable rite, but the historical, once-for-all, personal self-giving of the incarnate Son.
λύτρωσις (lytrōsis) [NEW-Critical] — transliteration: lytrōsis; literal meaning: “a releasing by payment, ransoming”; semantic range: buying back a slave or captive, redemption from bondage or debt. English variants: “redemption.” Manipuri: ৱারোক পীরিবা (warok piriba, “paying a ransom/redemption-price”). Risk: Critical — must not be conflated with মোক্ষ (Vaishnava liberation, already forbidden in the baseline for “salvation”); redemption in Hebrews is a specific transactional-relational image (a price paid, a captive freed to a new master) rather than release from a cosmic cycle of rebirth.
αἰώνιος (aiōnios) [NEW-High] — transliteration: aiōnios; literal meaning: “age-long, without end”; semantic range: eternal, everlasting, belonging to the age to come. Manipuri: লোমননা লৈরকপা (lomanna leirakpa, “continuing without end”). Risk: High — recurs throughout Hebrews (eternal redemption, eternal covenant, eternal inheritance, eternal salvation) and must be rendered consistently everywhere it modifies a salvation-term already fixed in the baseline (e.g. অহানবা for salvation).

Hebrews 9:13-14

“For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.”

ῥαντίζω (rhantizō) [NEW-Medium] — transliteration: rhantizō; literal meaning: “to sprinkle”; semantic range: the ritual act of sprinkling blood, water, or ashes for ceremonial purification (Numbers 19). Manipuri: চাপ্না চদ্রিবা (chapna chadriba, “sprinkling”). Risk: Medium — a purely ritual-technical term; low doctrinal risk in itself, but its collocation with blood/purification raises the stakes of the adjacent terms.
συνείδησις (syneidēsis) [NEW-High] — transliteration: syneidēsis; literal meaning: “co-knowledge, moral awareness”; semantic range: the inner faculty of moral self-judgment. English variants: “conscience.” Manipuri: থামোই ৱাখল (thamoi wakhal, “heart-mind/inner moral awareness”). Risk: High — Hebrews 9:14 is making a category leap that neither tradition’s ritual-purity system anticipates: the object cleansed is not the body/flesh (outward ritual status, addressed by শেংবা-type purity in the baseline) but the inner moral conscience. This distinction — outward ritual cleanness vs. inward conscience cleansed — must be taught explicitly, since it is the very point Hebrews is arguing.
νεκρὰ ἔργα (nekra erga) [NEW-High] — transliteration: nekra erga; literal meaning: “dead works”; semantic range: works/deeds that cannot produce life or right standing — either sinful deeds or, in context, the entire system of repeatable ritual works that cannot ultimately cleanse. Manipuri: সিবা থবক (siba thabak, “dead works”). Risk: High — connects directly to the baseline’s grace/works contrast (Romans 4:4-5, 11:5-6); here the “works” in view include ritual religious performance itself, a point of special relevance where both Sanamahi and Vaishnava traditions locate spiritual standing partly in ongoing ritual/devotional performance.
λατρεύω (latreuō) [NEW-Medium] — transliteration: latreuō; literal meaning: “to serve, render cultic service/worship”; semantic range: religious service performed toward a deity. Manipuri: থৌজাল তৌবা (thoujal touba, “to render service/worship”). Risk: Medium — must be distinguished from সেবা (Vaishnava devotional service performed toward Krishna to build bhakti standing, already flagged in the baseline’s “obedience of faith” entry); latreuō here follows from a conscience already cleansed by grace, not service that earns cleansing.
living God (ζῶν θεός, zōn theos) [NEW-High] — Manipuri: হিংবা তেংবাং মপু (hingba Tengban Mapu). Risk: High — see Chapter 3 and Chapter 12 sections below for full treatment; distinguishes the personal, active God from an impersonal ultimate reality or an ancestral-spirit register (Apokpa) within Sanamahi belief.
Spirit (πνεῦμα αἰώνιον, “eternal Spirit”) — see থাওয়াই অসেংবা [TM-REUSE, Critical] though note 9:14’s phrase is “eternal Spirit,” best rendered as থাওয়াই অসেংবা লোমননা লৈরকপা, keeping থাওয়াই অসেংবা intact per the baseline’s absolute prohibition on bare থাওয়াই.

Hebrews 9:15

“Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.”

μεσίτης (mesitēs) [NEW-Critical] — transliteration: mesitēs; literal meaning: “one who stands in the middle, go-between”; semantic range: an arbitrator, negotiator, or covenant-guarantor standing between two parties. Manipuri: মাঝিমদা লেপ্লিবা মী (majimda lepliba mi, “one who stands in the middle”). Risk: Critical — this is one of the highest-collision terms in the whole book. A maibi priestess in Lai Haraoba trance functions culturally as a spirit-medium between the community and the Umang Lai; a Vaishnava guru or temple pujari functions as a devotional intermediary between devotee and Krishna. Christ’s mediatorship in Hebrews is categorically different: he is not a medium accessed periodically through ritual trance or ongoing devotional service, but the one, permanent, once-installed mediator whose single act of blood-shedding secures permanent access (see 9:24-25, 10:19-22 below). This must be taught explicitly, not assumed.
διαθήκη — καινὴ διαθήκη (new covenant) [TM-REUSE base term + NEW modifier] — base term ৱারেপ্পা [TM-REUSE, High, from baseline “covenant” entry]. “New covenant” = অনৌবা ৱারেপ্পা (anouba wareppa); “first/old covenant” = হৌজিক্কী ৱারেপ্পা or পুরানবা ৱারেপ্পা. Risk carried over as High from the baseline covenant entry, elevated here to a book-defining structural contrast (Hebrews 8-9 is built entirely on old/new covenant contrast).
κληρονομία (klēronomia) [NEW-High] — transliteration: klēronomia; literal meaning: “inheritance, portion received by lot”; semantic range: property or status passed to an heir. Manipuri: চাদা (chada, “share/portion/inheritance”). Risk: High — must connect explicitly to the baseline’s already-Critical “adoption” doctrine (মচা ওইনা লৌবা), since Hebrews 9:15’s “eternal inheritance” presupposes the full inheritance-rights sonship Romans 8:15-17 establishes. As in the baseline note on adoption, Meitei clan (yumnak) inheritance runs through birth lineage; this curriculum should stress that believers’ inheritance rights come through the “death of the testator” (9:16-17) — a legal-relational image needing explicit unpacking, not assumed cultural equivalence.
κλητός/κληθέντες (called) [TM-REUSE, High] — কৌখিবা. See baseline “called” entry; here in the specific sense of those summoned to receive covenant inheritance.
παράβασις (parabasis) [NEW-High] — transliteration: parabasis; literal meaning: “a stepping across, transgression”; semantic range: violation of a specific law/boundary. Manipuri: য়াথাং থুগাইবা (yathang thugaiba, “breaking the law”), built on the baseline’s established য়াথাং (law). Risk: High — must be kept distinct from generic পাপ (sin) [TM-REUSE, High]; parabasis specifically names violation of the first covenant’s stipulated law.

Hebrews 9:16-17

“For where a will is involved, the death of the one who made it must be established… For a will takes effect only at death, since it is not in force as long as the one who made it is alive.”

διαθήκη (as “will/testament”) [TM-REUSE with contextual sense-shift, Critical] — ৱারেপ্পা. This is a deliberate wordplay in the Greek (diathēkē = both “covenant” and “last will/testament”), which the base compound ৱারেপ্পা cannot fully carry. Risk: Critical for the argument, though the term itself is not new — this verse requires a translator note explaining the wordplay is being made theologically (Christ’s death “activates” the covenant-inheritance the way a testator’s death activates a will), which the Manipuri rendering will not automatically convey without an explanatory gloss.
ὁ διαθέμενος (the testator) [NEW-Medium] — Manipuri descriptive: ৱারেপ্পা শারিবা মী (wareppa shariba mi, “the one who made/established the covenant”). Risk: Medium — technical legal image, low collision risk with either indigenous tradition.

Hebrews 9:18-22

“Therefore not even the first covenant was ratified without blood… ‘This is the blood of the covenant that God commanded for you.’… without the shedding of blood there is no forgiveness.”

αἷμα διαθήκης (blood of the covenant) [NEW-Critical, combining haima + diathēkē, both above] — Manipuri: ৱারেপ্পাগী ঈ (wareppagi ee). Risk: Critical — the direct scriptural anchor for Christ’s own words at the Last Supper (echoed in Hebrews); must be rendered identically wherever it recurs (9:20, 10:29, 12:24, 13:20) for cross-document consistency per the baseline’s consistency rules.
ἐγκαινίζω (enkainizō, “to inaugurate/ratify”) [NEW-Medium] — Manipuri: হৌদোকপা (houdokpa, “to begin/inaugurate”). Risk: Medium.
ἄφεσις (aphesis, “forgiveness/release”) [NEW-High] — transliteration: aphesis; literal meaning: “a sending away, release”; semantic range: forgiveness of sin/debt, release from obligation. Manipuri: ময়ামদা কোকপা (mayamda kokpa, “forgiveness”). Risk: High — the baseline explicitly rejected this term as too narrow a stand-alone gloss for “justification” (অচুম্বা ওইহনবা), but affirms it as the correct term for forgiveness itself; Hebrews 9:22 (“without shedding of blood there is no forgiveness”) uses aphesis in exactly this proper, narrower sense and ময়ামদা কোকপা is correct here. This distinction (forgiveness ≠ justification, but forgiveness is real and blood-grounded) should be flagged for translator awareness.

Hebrews 9:23-24

“…it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.”

ἀντίτυπα (antitypa, “copies/antitypes”) [NEW-Medium] — transliteration: antitypa; literal meaning: “corresponding impression, copy”; semantic range: a earthly representation corresponding to a heavenly reality. Manipuri: মখল (makhal, “pattern/type/copy”). Risk: Medium — a key term for teaching Hebrews’ typological argument (earthly Tabernacle as copy of heavenly reality) without which the whole book’s structure is hard to follow; low direct collision risk but requires careful teaching since typology itself is a Christian-specific hermeneutical category with no ready parallel in either tradition.
κρείττων/κρείσσων (kreittōn, “better”) [NEW-High] — transliteration: kreittōn; literal meaning: “stronger, superior”; semantic range: comparative excellence. Manipuri: হেন্না ফবা (henna phaba, “better/more excellent”). Risk: High — this single comparative adjective carries Hebrews’ entire structural argument (better covenant, better sacrifices, better promises, better hope, better country, better resurrection) and must be rendered with the same compound consistently across all thirteen occurrences in the book; inconsistent rendering would obscure the book’s argumentative backbone.
ἐμφανίζω (emphanizō, “to appear/present oneself”) [NEW-Low] — Manipuri: উৎপা (utpa, “to show/present”). Risk: Low.

Hebrews 9:25-26

“Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own… but as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.”

πολλάκις (pollakis, “many times/repeatedly”) [NEW-High] — Manipuri: তায়া তায়া (taya taya, “again and again/repeatedly”). Risk: High as a contrast-term to ephapax; must be rendered so the once-for-all/repeated contrast is unmistakable to a reader for whom repeated ritual offering (Lai Haraoba’s annual/seasonal cycle; Vaishnava festival and puja calendars) is the normal, expected religious pattern.
συντέλεια τῶν αἰώνων (synteleia tōn aiōnōn, “end of the ages”) [NEW-Medium] — Manipuri: মতমশিংগী রোয়বা (matamshinggi royaba, “the completion/end of the ages”). Risk: Medium — an eschatological-historical claim (a single hinge-point in real history), to be distinguished from any cyclical time-concept.
ἀθέτησις ἁμαρτίας (athetēsis hamartias, “putting away/annulling sin”) [NEW-Critical] — transliteration: athetēsis; literal meaning: “a setting aside, annulment”; semantic range: to nullify, cancel, render void. Manipuri: পাপ লৌথোকপা (pap louthokpa, “removing/taking away sin”), built on the baseline’s established পাপ. Risk: Critical — this is Hebrews’ central atonement claim in miniature: sin itself is decisively annulled, not merely temporarily covered by a rite that will need repeating. Must never be softened into a description of ritual atonement-management (prayaschitta-style repair) as practiced in Vaishnava ritual life, nor into periodic ritual appeasement of the Umang Lai.

Hebrews 9:27-28

“And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.”

κρίσις (krisis, “judgment”) [NEW-High] — Manipuri: ৱায়েল (wayel, “judgment/verdict”). Risk: High — final divine judgment after death, once, for every person; must not be softened by, or confused with, karma-style accumulating consequence across lifetimes (a live conceptual risk given পুনর্জন্ম’s forbidden-term status already noted in the baseline for resurrection).
ἀναφέρω (anapherō, “to bear/carry up,” here “to bear sins”) [NEW-Critical] — Manipuri: পাপ পূরকপা (pap pourakpa, “to carry/bear sin”). Risk: Critical — substitutionary bearing of others’ sin by Christ; the vicarious, on-behalf-of-others structure of this act must be preserved and not flattened into a general statement that Christ merely “dealt with” sin abstractly.
ἐκ δευτέρου (ek deuterou, “a second time”) [NEW-Medium] — Manipuri: অনিরকপা তারক্তা (aniraba tarakta, “for the second time”). Risk: Medium — anchors the doctrine of Christ’s future, singular, bodily second coming; must not be confused with a cyclical-return concept.
ἀπεκδέχομαι (apekdechomai, “to await eagerly”) [NEW-Medium] — Manipuri: ঙাইজরবা (ngaijariba, “waiting eagerly/expectantly”). Risk: Medium — hope-laden anticipation of Christ’s return, connects to baseline’s হোপ/আশা vocabulary (see Chapter 6, 10, 11 below).
σωτηρία (salvation) [TM-REUSE, Critical] — অহানবা. Here explicitly future/consummating salvation at Christ’s return — must retain the same rendering used throughout for consistency, per the baseline’s cross-document consistency rules.

PART B: WHOLE-BOOK CHAPTER-BY-CHAPTER STUDY

Chapter 1 — The Son Superior to Angels

ἀπαύγασμα (apaugasma, “radiance/effulgence”) [NEW-Critical] — literal meaning: “the shining-forth of light from its source”; semantic range: reflected or emitted brightness, inseparable from its source. Manipuri: মতিক চাউবগী থাংবা (matik chaubagi thangba, “the shining-forth of glory”), built on the baseline’s established মতিক চাউবা (glory). Theological meaning: the Son’s deity is not a separate or derivative divine being but the very outshining of the Father’s own glory — co-essential, not emanated in a graded hierarchy. Risk: Critical — must be taught with particular care given Manipuri Vaishnavism’s own graded-emanation theology of avatars proceeding from Vishnu, and the Sanamahi tradition’s own elder/younger sibling relationship between Sanamahi and Pakhangba; Christ’s radiance-of-glory is unique co-equal Sonship, not a ranked emanation or sibling-deity structure.
χαρακτήρ τῆς ὑποστάσεως αὐτοῦ (charaktēr tēs hypostaseōs autou, “the exact imprint of his nature/being”) [NEW-Critical] — Manipuri: মপুংফাবা মখল (mapungphaba makhal, “the exact/complete form/image”). Risk: Critical — asserts the Son perfectly and exactly expresses God’s own being, not a symbolic or partial representation. Must be distinguished from an অবতার’s partial/purposive descent-manifestation, already forbidden in the baseline.
πρωτότοκος (prōtotokos, “firstborn”) [NEW-Critical] — literal meaning: “first-born”; semantic range: literal birth order, or (as here and in Colossians 1:15) a title of supremacy/rank/heirship not necessarily implying a beginning in time. Manipuri: প্রথম পোকপা (prothom pokpa, “firstborn”). Risk: Critical — must be taught explicitly as a title of supreme rank and unique heirship, NOT as implying the Son had a beginning or is one sibling-deity among others (a live risk given both the baseline’s already-flagged Sanamahi elder-brother/younger-brother deity relationship between Sanamahi and Pakhangba, and Meitei clan culture’s strong practical emphasis on literal firstborn inheritance rights).
ἄγγελος (angelos, “angel”) [NEW-High] — literal meaning: “messenger”; semantic range: a created spiritual being sent by God to serve and announce; distinct from God himself. Manipuri: তেংবাং মপুগী দূত (Tengban Mapugi doot, “God’s messenger”). Risk: High — must never be rendered দেবদূত (which imports “deva,” a Hindu god-class being, into the term) nor treated as equivalent to the Umang Lai (the forest/guardian deities honored at Lai Haraoba, which in Sanamahi belief are themselves objects of ritual reverence and offering). Hebrews 1 explicitly subordinates angels to the Son and states they are not to be worshipped — a point of direct relevance where spirit-beings are venerated in the destination culture.
κληρονόμος πάντων (heir of all things) [NEW-Critical, combining Son + klēronomos above] — Manipuri: পুম্নমক্কী চাদা লৌবা (pumnamakki chada louba). Risk: Critical — the Son’s cosmic heirship over all creation, foundational to the whole book’s Christology.
λειτουργικὰ πνεύματα (ministering spirits) [NEW-Medium, re angels] — Manipuri: থৌজাল তৌরিবা থাওয়ায়শিং (thoujal touriba thawaishing, “spirits who render service”). Risk: Medium — angels’ subordinate service role, contrasted with the Son’s rule.
Son of God, Lord, God [TM-REUSE, all Critical] — তেংবাং মপুগী মচানুপা, মপু ইবুংগো, তেংবাং মপু. Reused exactly per baseline.

Chapter 2 — Christ’s Humanity and Solidarity with Humanity

ἀρχηγός (archēgos, “founder/pioneer/captain”) [NEW-High] — literal meaning: “chief leader, originator”; semantic range: one who goes first and opens the way for others to follow. Manipuri: অহানবগী লুচিংবা (ahanbagi luchingba, “the leader/pioneer of salvation”), built on the baseline’s established অহানবা (salvation). Risk: High — Christ as the trailblazer who perfects salvation for “many brothers”; must not be flattened into a generic “great teacher/founder” title paralleling a guru-founder figure.
τελειῶσαι διὰ παθημάτων (to perfect through suffering) [NEW-High, teleioō as in ch.9] — Manipuri: য়াম্না তৌজবা মখা তম্না মপুংফাহনবা (yamna toujaba makha tamna mapungphahanba, “to be made complete through suffering”). Risk: High — Christ’s own perfecting through real suffering, foundational for the book’s argument that he can sympathize as high priest (4:15); must not be confused with an avatar’s dramatized suffering within devotional performance, nor with karmic suffering as moral consequence.
γεύσηται θανάτου (taste death) [NEW-Low] — Manipuri: সিबা চাংবা (siba changba, idiomatic “tasting death”). Risk: Low, but requires natural Manipuri idiom-finding per the baseline’s idiom-handling rule rather than literal calque.
ἱλάσκεσθαι τὰς ἁμαρτίας (to make propitiation for sins) [NEW-Critical] — see full treatment under Chapter 9/core passage’s mercy-seat term below; here the verb form. Manipuri: পাপগী মথৌ তেংবাং মপুগী মীওষা কমহনবা (pap-gi mathou Tengban Mapugi miwosha kamhanba, “to turn away God’s displeasure concerning sin”). Risk: Critical.
πειράζω (peirazō, “to test/tempt”) [NEW-Medium] — Manipuri: থাদোকপা (thadokpa, “to test/try”). Risk: Medium.
brothers (ἀδελφοί, adelphoi) — related to fellowship/church vocabulary [TM-REUSE pattern, Low-Medium] — কলিসিয়াগী ইচিল-ইনাওশিং, drawing on baseline church/fellowship entries.

Chapter 3 — Christ Superior to Moses; Warning Against Unbelief

Μωϋσῆς (Mōusēs, “Moses”) [NEW-Medium] — Manipuri: মোশে (Moshe), standard transliterated proper name per established regional Bible convention. Risk: Medium — Hebrews 3 argues Christ is superior to Moses as a son is greater than a servant in the same household; requires OT narrative background teaching since Moses’ unique authority is not an inherited category in either indigenous tradition.
οἶκος (oikos, “house/household”) [NEW-Low, metaphorical] — Manipuri: য়ুম (yum, “house/household”), the ordinary Meitei household term, here used of God’s people as a household. Risk: Low, though note the resonance with yumnak (clan-household identity) should be flagged for the same reason adoption/inheritance language was flagged in the baseline.
σκληρύνω (sklērynō, “to harden”) [NEW-Medium] — Manipuri: থামোই কনহনবা (thamoi kanhanba, “to harden the heart”). Risk: Medium — echoes the wilderness generation’s hardened unbelief (Psalm 95 quotation); a warning-passage term requiring careful, non-softened rendering per the baseline’s doctrinal-preservation rules.
παραπικρασμός (parapikrasmos, “rebellion/provocation”) [NEW-Medium] — Manipuri: ৱারী য়াদবা (wari yadaba, “rebelling/refusing”). Risk: Medium.
ἀπιστία (apistia, “unbelief”) [NEW-High, negative of pistis] — Manipuri: থাজদবা (thajadaba, negation of থাজবা). Risk: High — direct negative counterpart of the baseline’s Critical/High “faith” term; must be rendered as the precise negation, not a softer “doubt.”
ζῶν θεός (living God) [NEW-High] — see full treatment at 9:14 above; introduced first at 3:12. Manipuri: হিংবা তেংবাং মপু.

Chapter 4 — The Promised Rest; the Living Word; the Sympathetic High Priest

κατάπαυσις (katapausis, “rest”) [NEW-Critical] — literal meaning: “a ceasing, a resting-place”; semantic range: the Sabbath rest of creation, the rest of Canaan, and typologically the final eschatological rest of God’s people. English variants: “rest,” “Sabbath-rest.” Manipuri: পোৎথাবা (potthaba, “rest”); the specific theological sense as তেংবাং মপুগী পোৎথাবা (Tengban Mapugi potthaba, “God’s rest”). Risk: Critical — this concept is genuinely vulnerable to being re-heard through the Vaishnava category of মোক্ষ (liberation/final release from cyclic striving), which the baseline has already forbidden for “salvation.” Hebrews’ “rest” is relational, covenantal, and Sabbath-shaped (ceasing from self-effort to enter what God has accomplished), not liberation from an ongoing cycle of rebirth or ritual obligation. This requires explicit contrastive teaching, not assumed transparency.
σαββατισμός (sabbatismos, “sabbath rest/observance”) [NEW-High] — Manipuri: সাবাথ পোৎথাবা (Sabath potthaba). Risk: High, paired with the above.
λόγος τοῦ θεοῦ ζῶν καὶ ἐνεργής (the word of God, living and active) [NEW-Medium] — Manipuri: তেংবাং মপুগী ৱাহৈ, হিংবা অমসুং পাংথোক-থেংনবা (Tengban Mapugi wahei, hingba amasung pangthok-thengnaba), reusing the baseline’s descriptive pattern for “power of God” (পাংথোক-থেংনবা). Risk: Medium.
θρόνος τῆς χάριτος (throne of grace) [NEW-Critical, combining “grace” TM-REUSE + throne] — Manipuri: মথৌ তাদনা পীবা তেংবাংগী ফম (mathou tadana piba tengbanggi pham), built directly on the baseline’s Critical grace term মথৌ তাদনা পীবা তেংবাং. Risk: Critical — inherits the full Critical rating of “grace” itself; this is the passage (4:16) that introduces bold, direct access to God’s throne, which must be taught against the bhakti-responsive কৃপা framework exactly as the baseline’s grace entry specifies.
παρρησία (parrēsia, “boldness/confidence”) [NEW-High] — see fuller treatment at Chapter 10 below; introduced here at 4:16. Manipuri: থাজবগী কীদবা লৈতবা (thajabagi kidaba leitaba).
ἀρχιερεύς — sympathetic high priest [NEW-Critical, see ch.1 core passage entry] — Christ’s high priesthood here is defined by compassionate identification with human weakness, a point requiring explicit contrast with any priestly office (Brahmin pujari, Sanamahi maiba/maibi) understood primarily as ritual-technical rather than relationally sympathetic.

Chapter 5 — Qualifications for Priesthood; Melchizedek Introduced; Spiritual Immaturity

Μελχισέδεκ (Melchisedek) [NEW-Medium] — Manipuri: মেল্কিসেদেক, transliterated proper name. Risk: Medium — a unique OT priest-king type (Genesis 14) requiring narrative background teaching; low direct collision risk, but the “priest-king” combination should be taught carefully since Manipur’s own historic kingship tradition (Pakhangba-descended ningthou) combined royal and quasi-sacred status, a point of real if distinct cultural resonance worth naming rather than ignoring.
τάξις (taxis, “order”) [NEW-Medium] — Manipuri: মখল (makhal, “order/type”), same compound as “copy/antitype” in ch.9 — context disambiguates. Risk: Medium.
γάλα / βρῶμα (milk / solid food) [NEW-Low] — Manipuri: গা-চাক (ga-chak, milk) / চাক (chak, solid food), a maturity metaphor. Risk: Low.
ὑπακοή (obedience, of Christ “learning obedience”) [TM-REUSE pattern via obedience_of_faith, High] — থাজবগী ইনবা framework extended; here Christ’s own perfected obedience through suffering, not obedience that earns anything (he already possesses full sonship) — a distinct nuance from the believer’s obedience-of-faith, worth flagging for translator awareness.

Chapter 6 — Warning Against Falling Away; the Anchor of Hope

παραπίπτω (parapiptō, “to fall away”) [NEW-Critical, core apostasy term] — literal meaning: “to fall beside, to fall away from”; semantic range: decisive abandonment after having received full knowledge, distinct from a momentary stumble. Manipuri: থাজবাদগী হুন্দোকপা (thajabadagi hundokpa, “turning away from faith”). Risk: Critical — Hebrews 6:4-6 is one of the most theologically fraught warning passages in the New Testament (perseverance/assurance vs. apostasy debates). This curriculum must not resolve the interpretive tension by softening the Greek; it must render the severity of the warning intact while allowing the doctrinal-framework discussion (in the companion doctrine analysis) to address the perseverance-of-the-saints question. Also: this must be explicitly distinguished from the socially live phenomenon of Meitei individuals or families moving between Sanamahi and Vaishnava religious identity/practice (a real, ongoing social reality in Manipur) — Hebrews’ apostasy warning is not a general comment on religious-identity fluidity but a specific warning about decisively repudiating the true God after clear knowledge of him.
ἄγκυρα (agkyra, “anchor”) [NEW-Medium] — Manipuri: থিং (thing, “anchor”), applied metaphorically as থাওয়ায়গী থিং (thawaigi thing, “anchor of the soul”). Risk: Medium.
ὅρκος (horkos, “oath”) and ἐπαγγελία (epangelia, “promise”) [NEW-Medium/High] — Manipuri: লৌথোকপা ৱারোল (louthokpa warol, “sworn declaration”) / ৱাশাক্লিবা (washaklliba, “having promised”), the latter reusing the promise-compound already present in the baseline’s Messianic Promise doctrine name (ৱাশাক্না পীবা). Risk: High for “promise” given its load-bearing role across the whole book’s covenant argument.
πρόδρομος (prodromos, “forerunner”) [NEW-Low] — Manipuri: হৌখ্রবা লাক্লিবা মী (houkhraba lakliba mi, “one who has gone ahead”). Risk: Low.

Chapter 7 — The Order of Melchizedek; the Superior Priesthood

κρείττων/κρείσσων (better) [NEW-High, see full treatment ch.9] — হেন্না ফবা, recurring heavily in this chapter (better hope, better covenant anticipated).
δεκάτη (dekatē, “tithe”) [NEW-Low] — Manipuri: দশমাংশ (dashamangsha, “tenth part”), a standard borrowed term. Risk: Low.
ἀγενεαλόγητος (agenealogētos, “without genealogy”) [NEW-Low] — Manipuri: মপা-মমাগী মশক লৈতবা (mapa-mamagi mashak leitaba, “having no recorded lineage”). Risk: Low, though note this stands in deliberate tension with the “seed of David” genealogical emphasis reused from the baseline elsewhere in this curriculum’s Christology — flag as a point requiring careful harmonizing explanation (Melchizedek’s priesthood is validated by God’s oath, not ancestry, unlike the Levitical priesthood or, by contrast, Christ’s Davidic descent for kingship).
ἔγγυος (engyos, “guarantor”) [NEW-Medium] — Manipuri: কনফম পীবা মী (kanfam piba mi, “one who guarantees/secures”). Risk: Medium — Christ as guarantor of the better covenant, a legal-relational image close to but distinct from mediator (mesitēs, above).
σῴζειν εἰς τὸ παντελές (to save completely/to the uttermost) [NEW-Critical, combining σωτηρία-family] — Manipuri: মপুংফাना অহানবা (mapungphana ahanba, “saving completely”), built on the baseline’s Critical অহানবা. Risk: Critical.

Chapter 8 — The New Covenant Announced (Jeremiah 31)

κρείττων διαθήκη (better covenant) [NEW-High/Critical combination, see above] — হেন্না ফবা ৱারেপ্পা.
σκιά (skia, “shadow”) [NEW-Medium] — literal meaning: “shadow, shade cast by an object”; semantic range: a faint outline anticipating a fuller reality. Manipuri: মমাল (mamal, “shadow”). Risk: Medium — the Old Covenant system as “a shadow of the good things to come” (10:1) rather than the reality itself; requires careful teaching of biblical typology as a distinct hermeneutical category.
μεσίτης (mediator) [NEW-Critical, see full treatment at 9:15] — reappears here at 8:6.
Jeremiah’s new covenant promise: “I will write my laws on their hearts,” “I will remember their sins no more” — no single new technical term, but connects directly to the baseline’s already-Critical “law” (য়াথাং) and “forgiveness” (ময়ামদা কোকপা, see above) terms; the internalization-of-law theme (law written on the heart, not merely external command) is a load-bearing theological point distinguishing New Covenant obedience from external legal/ritual compliance in either indigenous tradition.

Chapter 9 — See Core Passage treatment above (Part A). This chapter is the theological anchor of the curriculum; verses 1-10 (describing the earthly Tabernacle’s furniture and limitations) introduce additional descriptive-only terms:

ἱλαστήριον (hilastērion, “mercy seat/place of atonement”) [NEW-Critical] — literal meaning: “the place/means of propitiation,” the golden cover of the Ark where the high priest sprinkled blood on the Day of Atonement. Manipuri: তেংবাং মপুগী মীওষা কমহনবগী মফম (Tengban Mapugi miwosha kamhanbagi mafam, “the place where God’s displeasure is turned away”). Risk: Critical — this is the OT concrete object behind Paul’s use of the same Greek word in Romans 3:25 (already Critical there via the imputed_righteousness/justification cluster); this curriculum should cross-reference that connection explicitly. Must not be rendered in any way that suggests appeasing an impersonal or capricious power through ritual technique (a live risk given both traditions’ propitiatory ritual practices), since the mercy seat in Hebrews points forward to a relational, once-for-all, divinely-initiated satisfaction, not an ongoing appeasement mechanism.
κιβωτός (kibōtos, “ark”) [NEW-Low] — Manipuri: ৱারেপ্পাগী হুন্দ্রক (wareppagi hundrak, “the covenant chest/box”). Risk: Low, historical-descriptive.
Χερουβίμ (cherubim) [NEW-Low] — Manipuri: চেরুবিম, transliterated. Risk: Low.
μάννα (manna) [NEW-Low] — Manipuri: মান্না, transliterated. Risk: Low.
λατρεία (latreia, “worship/service”) [NEW-Medium, noun form of latreuō above] — Manipuri: থৌজাল তৌবা.

Chapter 10 — Christ’s Single Offering; the Call to Persevere; the Peril of Deliberate Sin

προσαγωγή/προσέρχομαι (access / draw near) [NEW-High] — literal meaning: “a coming/bringing near”; semantic range: approach to a person of authority, here specifically approach to God himself. Manipuri: নকশিনবা (naksinaba, “to draw near/approach”). Risk: High — Hebrews 10:19-22’s “let us draw near with a true heart in full assurance of faith… since we have confidence to enter the holy places by the blood of Jesus” is the book’s climactic access-to-God statement, one of the eight named core doctrines of this curriculum. Direct, unmediated access — without a maibi’s trance-mediation, without a priestly intermediary required for every approach, without cumulative devotional-service qualification — must be preserved as the passage’s central claim, not softened into “God is generally approachable.”
παρρησία (parrēsia, boldness/confidence) [NEW-High, see also ch.4] — থাজবগী কীদবা লৈতবা. Risk: High, recurring at 10:19 and 10:35 as a structural bracket around the chapter’s central exhortation.
πληροφορία πίστεως (full assurance of faith) [NEW-Medium] — Manipuri: থাজবগী মপুংফাবা লৈনা (thajabagi mapungphaba leina). Risk: Medium.
καινὴ καὶ ζῶσα ὁδός (new and living way) [NEW-High] — Manipuri: অনৌবা হিংবা লম্বি (anouba hingba lambi, “a new, living way”). Risk: High — the way opened by Christ’s flesh (the torn curtain image), directly relevant to the access-to-God doctrine.
καταπέτασμα (katapetasma, “veil/curtain”) [NEW-Medium] — Manipuri: পর্দা (parda, “curtain”), a common loanword. Risk: Medium — the torn Temple curtain symbolizing removed separation between God and humanity; low collision risk in itself but theologically load-bearing.
ἐπισυναγωγή (episynagōgē, “assembling together”) [NEW-Low] — Manipuri: তিন্নবা (tinnaba, “gathering together”). Risk: Low, connects to the baseline’s কলিসিয়া (church) entry.
ἑκουσίως ἁμαρτάνω (to sin deliberately/willfully) [NEW-Critical] — Manipuri: লৌনা পাপ তৌবা (louna pap touba, “sinning deliberately/knowingly”). Risk: Critical — Hebrews 10:26-31’s warning against deliberate, informed rejection of Christ’s sacrifice; must retain full doctrinal weight per the baseline’s rule against softening warning passages.
ἐκδίκησις (ekdikēsis, “vengeance”) [NEW-Medium] — Manipuri: ৱাশাক পীবা কায়দা (washak piba kaida, “repayment/vengeance”). Risk: Medium.
ὑποστολή (hypostolē, “shrinking back”) [NEW-High, contrasted with pistis] — Manipuri: থাজবাদগী হুন্দোকপা — note this shares register with the ch.6 apostasy term; translators should distinguish “shrinking back” (10:39, a live present-tense danger the audience is warned against) from “having fallen away” (6:6, a completed past scenario under discussion) with different but related Manipuri phrasing, flagged for native-speaker refinement.
δίκαιος ἐκ πίστεως ζήσεται (“the righteous shall live by faith,” 10:38, quoting Habakkuk) [TM-REUSE, Critical] — must use exactly the baseline’s established অচুম্বা চৎনবিরাক (righteousness) + থাজবা (faith) compound, per the baseline’s cross-document consistency rule requiring identical rendering of key thesis statements; this verse functions in Hebrews similarly to Romans 1:17 and should be treated with the same consistency discipline the baseline mandates for that verse.

Chapter 11 — The Faith of the Old Testament Saints

πίστις (faith) [TM-REUSE, High] — থাজবা, used throughout this famous “hall of faith” chapter; reused exactly, no new rendering needed. Contextual note: Hebrews 11 uses faith to describe forward-looking trust in unseen promises across many OT figures — the object of faith (God’s specific promise) must be named at each occurrence per the baseline’s instruction that faith’s object always be recoverable from context.
ὑπόστασις (hypostasis, “substance/assurance,” 11:1) [NEW-Critical, context-sensitive with ch.1 and ch.3 occurrences] — literal meaning: “that which stands under, underlying reality”; in 11:1 the sense shifts from ch.1’s “essence/nature” to “the concrete reality/guarantee that grounds hoped-for things.” Manipuri: থাজবগী মপুংফাবা লৈনা (thajabagi mapungphaba leina, “the confident ground of faith”), reused from the ch.10 “full assurance” compound for consistency. Risk: Critical — this verse (11:1) is one of the most quoted definitional verses in the book and must be rendered with theological precision: faith is not wishful feeling but a substantive ground/guarantee.
ἔλεγχος (elegchos, “evidence/conviction,” 11:1) [NEW-Medium] — Manipuri: উত্লিবা (utliba, “proof/demonstration”). Risk: Medium.
μαρτυρέω (martyreō, “to bear witness/be commended”) [NEW-Low] — Manipuri: সাক্ষী পীবা (sakshi piba, “to give witness/testimony”), সাক্ষী being an established loanword. Risk: Low.
Proper names: Abel (এবেল), Enoch (এনোক), Noah (নোয়া), Abraham (আব্রাহাম), Sarah (সারা), Isaac (আইজাক), Jacob (জেকব), Joseph (জোসেফ), Moses [TM-REUSE-pattern, see ch.3], Rahab (রাহাব), Gideon, Samson, David [TM-REUSE, দাউদ], Samuel — standard transliterations, Low risk each, but flagged collectively as High-value curriculum content: this chapter requires substantial OT narrative-literacy scaffolding per the baseline’s note that “Old Testament narrative literacy is low” among the target audience.
κρείττων ἀνάστασις (better resurrection, 11:35) [NEW-Critical, combining kreittōn + anastasis TM-REUSE] — Manipuri: হেন্না ফবা সিবদগী হিংজত-লকপা, reusing the baseline’s Critical resurrection term সিবদগী হিংজত-লকপা exactly. Risk: Critical.

Chapter 12 — Discipline, Endurance, and Mount Zion

νέφος μαρτύρων (cloud of witnesses) [NEW-Low] — Manipuri: সাক্ষীশিংগী নুংশিৎ (sakshishinggi nungsit). Risk: Low.
ἀγών (agōn, “race/contest”) [NEW-Low] — Manipuri: চেনবগী থৌরাং (chenbagi thourang, “the race to be run”). Risk: Low.
ὑπομονή (hypomonē, “endurance”) [NEW-High] — literal meaning: “a remaining under, steadfast endurance”; semantic range: patient perseverance under pressure. Manipuri: লোয়ননা চৎনবা (loinanna chatnaba, “continuing steadfastly”). Risk: High — directly names the curriculum’s “Perseverance and Assurance” doctrine; must be distinguished from fatalistic endurance (ৱাইফম-style acceptance of fate, already forbidden elsewhere in the baseline) — biblical endurance is active, hope-grounded perseverance toward a certain promised outcome, not passive resignation.
παιδεία (paideia, “discipline”) [NEW-Medium] — literal meaning: “training, upbringing, correction”; semantic range: a father’s loving corrective training of a child. Manipuri: চহঙদোক-তাকপিবা (chahangdok-takpiba, “training/correction”). Risk: Medium — God’s fatherly discipline of believers as sons (connects to the baseline’s ইপা/adoption cluster); must be distinguished from punitive retribution.
πικρίας ῥίζα (root of bitterness) [NEW-Low] — Manipuri: অখাবা মরু (akhaba maru). Risk: Low.
πρωτοτόκια (birthright, re: Esau) [NEW-Medium, connects to prōtotokos ch.1] — Manipuri: প্রথম পোকপগী হক (prothom pokpagi hak, “the firstborn’s right”). Risk: Medium.
Σιών / Ἰερουσαλὴμ ἐπουρανίῳ (Zion / heavenly Jerusalem) [NEW-Low] — Manipuri: সিয়োন / স্বর্গগী জেরুসালেম (Swargagi Jerusalem), transliterated proper names. Risk: Low, though the Mount Sinai/Mount Zion contrast (fear vs. grace-access) in this passage is High-value teaching content connecting directly to the “throne of grace” and “access to God” doctrines above.
πῦρ καταναλίσκον (consuming fire) [NEW-Medium] — Manipuri: কাংথোকপা মেই (kangthokpa mei). Risk: Medium.
βασιλεία ἀσάλευτος (unshakable kingdom) [NEW-Medium, combines kingdom_of_god TM-REUSE + modifier] — Manipuri: নিংথিনা লেপ্লিবা তেংবাং মপুগী লৈপাক. Risk: Medium.

Chapter 13 — Practical Exhortations; Benediction

φιλαδελφία (philadelphia, brotherly love) [NEW-Low] — Manipuri: ইচিল-ইনাওগী নুংশিবা (ichil-inaogi nungshiba). Risk: Low.
φιλοξενία (philoxenia, hospitality) [NEW-Low] — Manipuri: লমদম-কৈবু তরুক্না লৌহৌরকপা (lamdam-koibu taruk-na louhourakpa, “warmly welcoming outsiders”). Risk: Low.
κοίτη ἀμίαντος (marriage bed undefiled) [NEW-Low] — Manipuri: লুহোংবগী ফম অসেংবা (luhongbagi pham asengba). Risk: Low.
αὐτάρκης (autarkēs, contentment) [NEW-Low] — Manipuri: য়াম্না লৈবদা থাগৎপা লৈবা (yamna leibada thagatpa leiba, “being satisfied with what one has”). Risk: Low.
διδαχαῖς ποικίλαις καὶ ξέναις (diverse and strange teachings) [NEW-High] — Manipuri: অতোপ্পা অমসুং মদুংদা লৈতবা তক্লিবা ৱারিশিং (atoppa amasung madungda leitaba takliba warishing, “other and unfamiliar/foreign teachings”). Risk: High — a direct, explicit warning against doctrinal syncretism; this curriculum should flag this term for particular attention given the two live religious traditions this Language Package already documents, since Hebrews 13:9 is itself a warning against exactly the kind of blending this whole package works to prevent.
θυσιαστήριον (thysiastērion, “altar”) [NEW-High] — Manipuri: বলি কাটপগী মফম (bali katpagi mafam, “the place where sacrifice is offered”). Risk: High — must be distinguished from the Vaishnava যজ্ঞবেদী (yajna altar) and any Umang Lai grove shrine altar; here it refers typologically to Christ’s cross/once-for-all sacrifice, not a location believers must ritually visit.
ἔξω τῆς παρεμβολῆς (outside the camp) [NEW-Low] — Manipuri: সাহারগী মপান্দা (sahargi mapanda). Risk: Low.
θυσία αἰνέσεως (sacrifice of praise) [NEW-Low, combining thanksgiving TM-REUSE + sacrifice] — Manipuri: থাগৎচরিগী বলি (thagatchari-gi bali), reusing the baseline’s established থাগৎচরি. Risk: Low, though worth a brief note that this is a metaphorical, non-literal “sacrifice” (praise/good deeds), following directly from the book’s argument that literal ritual sacrifice has ended.
ἡγούμενοι (hēgoumenoi, “leaders”) [NEW-Low] — Manipuri: লুচিংবাশিং (luchingbashing, “leaders”). Risk: Low.
καταρτίζω (katartizō, “equip/complete”) [NEW-Medium, related to teleioō family] — Manipuri: মপুংফাহনবা (mapungphahanba, “to make complete/equip”), built on মপুংফাবা. Risk: Medium.
ποιμὴν τῶν προβάτων ὁ μέγας (the great Shepherd of the sheep) [NEW-Medium] — Manipuri: শাল য়েংবা অচৌবা মী (shal yengba achouba mi, “the great one who watches the flock”). Risk: Medium — a pastoral image of Christ, complementary to but distinct from his high-priestly and lordly titles.
αἷμα διαθήκης αἰωνίου (blood of the eternal covenant) [NEW-Critical, combining haima + diathēkē + aiōnios, all above] — Manipuri: লোমননা লৈরকপা ৱারেপ্পাগী ঈ (lomanna leirakpa wareppagi ee). Risk: Critical — the book’s closing benediction restates its central atonement claim; must match exactly the renderings established at 9:12-22 above per the baseline’s consistency rules.
χάρις μετὰ πάντων ὑμῶν (grace be with you all) [TM-REUSE, Critical] — মথৌ তাদনা পীবা তেংবাং নখোয় পুম্নমক্কীগা লোয়ননা লৈশি, reusing the baseline’s Critical grace term exactly as its final word to the reader.

This document should be read together with analysis/08_core_glossary.md, which consolidates every term identified above into a single per-term reference table with risk tiers and translation-memory status.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.