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

Methodology

This document analyzes the Koine Greek text of James, chapter 1 through chapter 5, in full. The core passage, James 2:14-26, receives verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter-level section treating its load-bearing theological vocabulary with the same analytical fields:

• Original word (Koine Greek)
• Transliteration
• Literal meaning
• Semantic range
• English variants (as different English Bible traditions render it)
• Contextual theological meaning (as used specifically in James)
• Manipuri rendering and risk (destination-language rendering, with risk tier and grounded reason where Critical/High)

Where a term is already established in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json), that exact Manipuri rendering is reused without modification, and this is marked [REUSED FROM ROMANS TM]. New terms required for James’s distinctive vocabulary are marked [NEW TERM — JAMES] and are proposed for confirmation with a Manipuri-speaking theologian/native speaker per the same caution the baseline applies to its own provisional entries (e.g. “covenant,” “fellowship,” “imputed righteousness”).

Chapters that introduce no new load-bearing vocabulary beyond terms already treated are stated explicitly as such; no chapter of James is silently skipped.

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⚠ Central Doctrinal Harmonization Note: Faith and Works (Romans ↔ James)

James 2:14-26 uses δικαιόω (dikaioō, “justify”) in a sense that must be carefully distinguished from — but not set in contradiction with — its use in Romans (3:28, 4:5, 11:6), where the same Manipuri term অচুম্বা ওইহনবা is the baseline-mandated rendering.

• Romans’ sense: the initial, forensic, once-for-all divine declaration that a sinner is righteous, received by faith alone, apart from works (Romans 3:28, 4:4-5).
• James’s sense: the public vindication/demonstration that a person’s professed faith is genuine and living, shown by the works it produces (James 2:18, 21, 24-25). James is not describing how a sinner is first declared righteous before God; he is describing how a claimed faith is shown to be real rather than “dead” (2:17, 26).

This curriculum MUST teach these as two facets of one doctrine — the ground of justification (faith alone, Romans) and the fruit that proves justifying faith is real (works, James) — never as competing soteriologies. Every occurrence of অচুম্বা ওইহনবা in James 2 requires a [TRANSLATOR NOTE] flagging this harmonization for theologian review. Risk: Critical.

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

James 2:14

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

• πίστις (pistis) — “faith.” Literal: trust, persuasion, confidence. Semantic range: trust in a person; a body of belief; fidelity. English variants: faith, belief. Contextual meaning: a claimed faith under scrutiny — the whole passage tests whether such a claim is genuine. Manipuri: থাজবা (thajaba). [REUSED FROM ROMANS TM — High risk]. Note: object of faith (God/Christ) must remain contextually clear even when, as here, the term is used to describe a mere verbal claim.
• ἔργα (erga) — “works.” Literal: deeds, actions, accomplishments. Semantic range: labor; deeds done; the visible outworking of a disposition. English variants: works, deeds, actions. Contextual meaning: concrete acts of obedience/love that a genuine faith necessarily produces; NOT meritorious acts that earn justification before God. Manipuri: থবক (thabak) [NEW TERM — JAMES; Critical risk]. Grounded reason: থবক must never be taught as accumulating merit toward salvation, which would collide with both (a) Romans’ explicit “apart from works” grace doctrine already established in this Language Package, and (b) Manipuri Vaishnavism’s সেবা (devotional service performed to build bhakti standing with Krishna), a live, well-developed devotional-merit framework. থবক in James names the fruit and evidence of থাজবা, never its price.
• σῶσαι (sōsai, from σώζω sōzō) — “to save.” Literal: to rescue, deliver, keep safe. Semantic range: eternal salvation; physical rescue/healing (cf. James 5:15). Contextual meaning here: eternal salvation — can a merely verbal, workless faith actually save? Manipuri: অহানবা (ahanba) [REUSED FROM ROMANS TM — Critical risk], per baseline caution against মোক্ষ or Vaishnava devotional-union framing.
• ἀδελφοί μου (adelphoi mou) — “my brothers.” Address term for the church community; Low risk descriptive, reuse pattern consistent with কলিসিয়া family-language throughout.

Verse summary: James opens the core passage with a rhetorical question exposing that a merely professed faith, producing no থবক, cannot অহানবা — cannot save. This sets the terms for the entire unit.

James 2:15-16

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

• γυμνοί (gymnoi) — “naked/poorly clothed.” Literal: naked. Semantic range: literally naked, or (as here) inadequately clothed. Low risk, plain descriptive: ফুরিৎ য়াওদবা (without adequate clothing).
• ἐφημέρου τροφῆς (ephēmerou trophēs) — “daily food.” Low risk, plain descriptive: নুমিৎ খুদিংগী চাক (daily food).
• ὑπάγετε ἐν εἰρήνῃ (hypagete en eirēnē) — “go in peace.” εἰρήνη (eirēnē) = peace, reused [REUSED FROM ROMANS TM: ইনগবা — Medium risk]. Contextual meaning here: an empty, hollow blessing spoken instead of concrete help — James is being ironic/critical of a peace-wish with no accompanying থবক. Translators must render this irony clearly, not as a sincere blessing.
• τὰ ἐπιτήδεια τοῦ σώματος (ta epitēdeia tou sōmatos) — “the necessities of the body.” σῶμα (sōma, body) reused from the same root that will appear in v.26. Low-Medium risk, plain descriptive: হাক্চাংগী মথৌ তারবা (bodily necessities).

Verse summary: A concrete case study — pious words toward a needy brother/sister, without the থবক (material help) that would embody real care, exposes the same emptiness as a workless faith-claim.

James 2:17

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

• νεκρά (nekra, from νεκρός nekros) — “dead.” Literal: dead, lifeless, a corpse. Semantic range: physical death; figuratively, spiritually inert/ineffective. English variants: dead, useless, worthless. Contextual meaning: faith that produces no থবক is not weak faith — it is not living faith at all. Manipuri: সিবা (siba) [NEW TERM — JAMES, built on the resurrection root সিবদগী already in the baseline; High risk]. Grounded reason: because সিবদগী হিংজত-লকপা (resurrection) is a Critical-risk baseline term carefully guarded against পুনর্জন্ম (rebirth), any use of the সিব- root elsewhere must be flagged so translators do not accidentally introduce cyclical/rebirth resonance when James later speaks (2:26) of dead faith needing to be “given life” by works — this is a metaphor of vitality, not of literal death-and-rebirth.
• καθ᾿ ἑαυτήν (kath’ heautēn) — “by itself/in itself.” Low risk, descriptive: মশক্তমক্তা (by itself alone).

Verse summary: The passage’s thesis statement: থাজবা without থবক is সিবা (dead) — inert, not a lesser-but-real category of saving faith.

James 2:18

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.

• δεῖξόν (deixon, from δείκνυμι deiknymi) — “show/demonstrate.” Literal: to show, point out, make visible. Semantic range: to prove by evidence. Contextual meaning: works are the demonstrable evidence of faith’s existence, not an additional requirement layered onto faith. Manipuri: উৎপা (utpa, “to show/display”) [NEW TERM — JAMES; Medium-High risk]. Must be taught carefully: “showing” faith through থবক is evidential, not causal — works do not produce faith’s reality before God, they reveal it to observers.
• χωρὶς τῶν ἔργων (chōris tōn ergōn) — “apart from works.” Same phrase-shape as Romans’ grace formula (Romans 4:6, 11:6 use χωρὶς ἔργων of justification apart from works); James uses it of the impossibility of demonstrating faith apart from works. [TRANSLATOR NOTE required: same Greek phrase-shape, opposite argumentative direction — Romans denies works as the ground of justification; James denies that faith without works is even verifiable as faith. Critical risk of confusion if not flagged.]

Verse summary: An imagined objector’s challenge is answered: faith and works cannot be separated and independently displayed, because works are faith’s only visible proof.

James 2:19

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

• εἷς θεός (heis theos) — “one God.” θεός reused [REUSED FROM ROMANS TM: তেংবাং মপু — Critical risk]. Contextual meaning: bare monotheistic assent (the Shema) is presented as the minimum possible content of “faith” — even demons hold it.
• τὰ δαιμόνια (ta daimonia) — “the demons.” Literal: lesser divine/spirit beings (in pagan Greek usage), but in NT usage uniformly evil spirits under Satan’s authority. Manipuri: অসুবা থাওয়াইশিং (asuba thawaishing, “evil spirits”) [NEW TERM — JAMES; Critical risk]. Grounded reason: this term must be sharply distinguished from the Umang Lai, the forest/guardian deities honored at sacred groves through Lai Haraoba in Sanamahi practice — the Umang Lai are venerated, not classed as malevolent in Sanamahi belief. Calling something δαιμόνια could be misheard by a Sanamahi-background reader as an attack on the Umang Lai themselves if the term is not carefully bounded to “spirit-beings in active rebellion against God,” a category the Umang Lai are not presented as belonging to in this curriculum’s teaching.
• φρίσσουσιν (phrissousin, from φρίσσω phrissō) — “shudder/tremble.” Literal: to bristle, shudder with fear. Low-Medium risk, descriptive: নীংশাদা কুরানবা (trembling in fear).

Verse summary: Mere doctrinal assent — even correct assent — is not saving faith; it is a faith demons themselves possess without benefit, because it produces no থবক, only ভয় (fear).

James 2:20

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

• κενέ (kene, from κενός kenos) — “empty/foolish.” Literal: empty, hollow, without content. English variants: foolish, empty-headed, vain. Manipuri: অतुम्बा নাइदबा — better rendered plainly: অৱাংবা মিওই (“empty/senseless person”) [NEW TERM — JAMES; Low risk]. No significant doctrinal collision; a rhetorical rebuke.

Verse summary: Restates v.17’s thesis with direct address, driving home that this is not a subtle point but an obvious one to any thoughtful reader.

James 2:21

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

• ἐδικαιώθη (edikaiōthē, from δικαιόω dikaioō) — “was justified.” Literal: was declared/shown righteous. Semantic range: forensic declaration (Pauline/Romans sense) OR public vindication/demonstration (James’s sense — see Harmonization Note above). Manipuri: অচুম্বা ওইহনবা (achumba oihanba) [REUSED FROM ROMANS TM — Critical risk, WITH MANDATORY HARMONIZATION NOTE]. This is the single most theologically sensitive term-reuse in the entire James curriculum: the identical Manipuri phrase that in Romans names the initial forensic declaration of righteousness by faith alone must here name the demonstration, before witnesses, that Abraham’s faith was the real, living kind — evidenced in his willingness to offer Isaac (which occurred after Genesis 15:6’s initial crediting of righteousness by faith, cited two verses later in v.23). Every occurrence requires theologian review.
• πατήρ ἡμῶν (patēr hēmōn) — “our father.” πατήρ reused [REUSED FROM ROMANS TM: ইপা — Critical risk in the God-as-Father sense; here of Abraham as ancestral father, Low-Medium risk, context-sensitive].
• θυσιαστήριον (thysiastērion) — “altar.” Literal: place of sacrifice. Manipuri: হুন কাৎপগী মফম (“place of offering a sacrifice”) [NEW TERM — JAMES; Medium risk]. Must be distinguished from a Vaishnava temple’s ritual sacrificial/offering space or a Sanamahi sacred grove’s offering site.

Verse summary: Abraham’s offering of Isaac is presented as the demonstrating act that vindicated his faith as genuine and living, not as the ground of his initial righteous standing.

James 2:22

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

• συνήργει (synērgei, from συνεργέω synergeō) — “worked together with.” Literal: cooperated, worked jointly. Manipuri: লোইননা থবক তৌবা (“working together”) [NEW TERM — JAMES; Medium risk]. Contextual meaning: faith and works are not sequential but cooperative — faith animates the works, and the works complete/perfect the faith’s expression.
• ἐτελειώθη (eteleiōthē, from τελειόω teleioō, cognate with τέλειος teleios) — “was perfected/brought to completion.” Literal: made complete, brought to its intended end. Semantic range: moral/spiritual maturity; completion of a process. English variants: perfected, made complete, matured. Manipuri: মপুং ফাবা (mapung phaba, “made complete/whole”) [NEW TERM — JAMES, reusing the মপুংফাবা morpheme already present in the baseline’s effectual-calling and universal-accountability doctrine names; High risk]. Grounded reason: must not be taught as Abraham’s faith being incomplete or deficient until works were added (which would reopen a merit-based justification reading), but as faith reaching its designed, living expression — the relationship is organic (a seed reaching fruit), not transactional (a debt being paid off).

Verse summary: Faith and works are shown as organically joined: works are not faith’s payment but faith’s full, living expression.

James 2:23

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

• ἐπίστευσεν (episteusen, from πιστεύω pisteuō) — “believed.” Verb form of πίστις; reused pattern: থাজবা তৌবা (thajaba touba). [REUSED FROM ROMANS TM — High risk].
• ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (elogisthē autō eis dikaiosynēn) — “was credited/reckoned to him as righteousness.” This is a direct citation of Genesis 15:6, quoted identically in Romans 4:3. Manipuri: পীথোকপা অচুম্বা চৎনবিরাক (pithokpa achumba chatnabirak) [REUSED EXACTLY FROM ROMANS TM’s “imputed_righteousness” entry — Critical risk]. This is the CLEAREST textual link between James and Romans on justification: James 2:23 quotes the very verse Romans 4:3 builds its entire “justification apart from works” argument on. The curriculum must teach that James is showing Abraham’s credited righteousness (Genesis 15:6, by faith alone, before any recorded work) was later demonstrated as genuine by the Isaac-offering (Genesis 22, some twenty years later) — the timeline itself resolves the apparent tension.
• φίλος θεοῦ (philos theou) — “friend of God.” Literal: a friend, one bound by philia (affectionate loyalty). Manipuri: তেংবাং মপুগী মরুপ (Tengban Mapugi marup) [NEW TERM — JAMES; Critical risk]. Grounded reason: this term requires the single most specific caution in the whole book. Manipuri Vaishnavism’s bhakti devotional theology explicitly recognizes sakhya bhāva — friendship — as one of its five classical devotional relationship-modes (rasa) toward Krishna, alongside servanthood, parental affection, and conjugal love, and this “friendship with the divine” framework is actively taught and practiced in Manipur’s Gaudiya Vaishnava devotional life connected to the Ras Lila tradition. Rendering Abraham as “God’s মরুপ (friend)” risks being heard as placing Abraham inside this existing sakhya-bhakti devotional category rather than describing a unique covenant intimacy granted by God’s initiative to a specific historical man on the basis of credited righteousness. This term requires mandatory theologian review with an explicit contrastive note every time it occurs.
• ἐκλήθη (eklēthē, from καλέω kaleō) — “was called.” Reused pattern: কৌখিবা (koukhiba) [REUSED FROM ROMANS TM — High risk], here in the sense of “was named/designated,” a distinct but related sense from the baseline’s calling-to-salvation/apostleship senses; context-sensitivity must be flagged per the baseline’s own caution on this term.

Verse summary: Scripture’s own verdict (Genesis 15:6) is fulfilled/confirmed: Abraham’s credited righteousness by faith is now publicly named — he is called God’s friend — because that faith proved genuine through action.

James 2:24

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

• δικαιοῦται (dikaioutai, present tense of δικαιόω) — “is justified.” Same Critical-risk term as v.21, present tense. Manipuri: অচুম্বা ওইহনবা [REUSED FROM ROMANS TM — Critical risk, HARMONIZATION NOTE MANDATORY].
• οὐκ ἐκ πίστεως μόνον (ouk ek pisteōs monon) — “not from faith alone.” [CRITICAL FLAG]: This phrase, read in isolation and without the chapter’s full argument and without cross-reference to Romans, is the single highest-risk sentence in James for producing a works-based-salvation misreading among both new converts and among readers from a bhakti-devotional background already accustomed to devotional-service-based standing with the divine. The curriculum must present this verse together with the Harmonization Note above in every instance; it must never be excerpted alone.

Verse summary: The paragraph’s conclusion: a person’s faith is shown/vindicated as real (“justified” in James’s demonstrative sense) by an active, working faith — not by a merely intellectual, inert assent.

James 2:25

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

• Ῥαὰβ ἡ πόρνη (Rhaab hē pornē) — “Rahab the prostitute.” Proper name + descriptive title. Manipuri: রাহাব, ৱাথোক্লবী (Rahab, wathokchabi/a term for a woman engaged in prostitution) [NEW TERM — JAMES; Medium risk]. The pairing of Abraham (patriarch) and Rahab (a Canaanite prostitute) as parallel examples of vindicated faith is itself theologically significant — both extremes of social respectability, united by the same living faith-and-works pattern. This reinforces the “no favoritism” doctrine of James 2:1-13 (see Part B below) and should be taught alongside it.
• ἀγγέλους (angelous) — “messengers/spies” (here, the Israelite spies of Joshua 2, not heavenly angels — context-sensitive). Manipuri: থাবিরকপা মিওইশিং (“sent men/messengers”) [NEW TERM — JAMES; Low-Medium risk, context-sensitive with “angel” in other contexts].

Verse summary: A second demonstration-case, reinforcing v.21-24’s pattern with a very different kind of person, underscoring that genuine faith proves itself through action regardless of one’s social standing.

James 2:26

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

• σῶμα (sōma) — “body.” Literal/plain, Low risk: হাক্চাং (hakchang, body).
• πνεῦμα (pneuma) — “spirit/breath.” Literal: breath, wind, spirit — here the animating life-breath of a body, NOT the Holy Spirit. Manipuri: থাওয়াই (thawai, generic) [REUSED BASE MORPHEME FROM ROMANS TM — Critical risk, CONTEXT-SENSITIVE]. Grounded reason: the baseline mandates that bare থাওয়াই (without অসেংবা) must never be used for the Holy Spirit, precisely because in Sanamahi belief থাওয়াই names the general populated category of spirit/soul, extending to ancestral spirits (Apokpa) and the Umang Lai. Here, James is using πνεῦμα in exactly that generic, non-Trinitarian sense (the life-breath that animates a corpse) — which is the correct semantic home for bare থাওয়াই. Translators must not “upgrade” this occurrence to থাওয়াই অসেংবা (which would wrongly introduce the Holy Spirit into a simple body/breath analogy), NOR should the ordinary use here be allowed to blur, in the reader’s mind, the sharp line the baseline draws for Holy Spirit occurrences elsewhere. A translator note distinguishing this generic sense from the Holy Spirit sense is mandatory.
• νεκρόν (nekron) — “dead” — same as v.17’s সিবা. Reused within-document.

Verse summary: The chapter’s closing analogy: just as a body without breath/spirit is a corpse, faith without works is not a diminished faith but no living faith at all — restating and sealing the entire unit’s thesis.

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

Chapter 1

James 1 introduces trials, wisdom, and practical religion — three of the curriculum’s nine doctrines (Trials and Testing, Wisdom from Above, and groundwork for Worldliness vs. Friendship with God).

• δοῦλος (doulos, “servant/slave,” 1:1) — Literal: slave, bondservant. Semantic range: legal slave; devoted servant of a deity or king. Contextual meaning: James’s self-identification as Christ’s committed servant. Manipuri: মপুগী থবক তৌবা মিওই (Mapugi thabak touba miwoi, “one who does the Lord’s work”) [NEW TERM — JAMES; Medium risk]. Must not be confused with a Vaishnava temple’s ritual servant role or a household devotee-servant role toward a Sanamahi deity.
• πειρασμός / πειράζω (peirasmos / peirazō, “trial” / “tempt,” 1:2, 1:12-14) — Literal: a testing, trial, or temptation; same root spans both senses. Semantic range: (a) external circumstances that test faith, permitted by God for growth (1:2-3, 12); (b) internal enticement toward sin, never originating from God (1:13-14). Contextual meaning: James deliberately plays on this single root’s double sense; God tests (in sense a) but never tempts (in sense b — 1:13, “God cannot be tempted with evil, and he himself tempts no one”). Manipuri: চাংলবা (changlaba) [NEW TERM — JAMES; High risk]. Grounded reason: because a single Manipuri word cannot carry both English senses cleanly, translators must add explicit context markers per occurrence and a translator note explaining the wordplay is deliberate in Greek; collapsing both senses into one undifferentiated Manipuri word without such notes risks implying God is the source of temptation to sin.
• δοκίμιον (dokimion, “the testing/proving,” 1:3) — Literal: the process or means of testing (as of metal by fire). Contextual meaning: trials function to prove and refine genuine faith. Manipuri: থাজবা চাংলবগী থৌদাং (the process of testing faith) [NEW TERM — JAMES; Medium risk].
• ὑπομονή (hypomonē, “steadfastness/endurance,” 1:3-4, 1:12) — Literal: remaining under, endurance. Semantic range: patient, active endurance under pressure (distinct from passive resignation). Manipuri: খুদোংচাবা (khudongchaba) [NEW TERM — JAMES; High risk]. Must be taught as active, hope-filled perseverance grounded in God’s character (cf. Romans’ প্রোভিডেন্স term তেংবাং মপুগী থৌরাং), never as fatalistic resignation (ৱাইফম, “fate” — already forbidden in the baseline for providence/election).
• τέλειος (teleios, “perfect/mature/complete,” 1:4, 1:17, 1:25) — see full treatment under 2:22 above; reused here. [NEW TERM — JAMES: মপুং ফাবা; High risk].
• σοφία (sophia, “wisdom,” 1:5) — Literal: skill, wisdom, insight. Semantic range: practical skill; divine wisdom; (in 3:15, contrasted) merely earthly cleverness. Contextual meaning here: wisdom to interpret and respond rightly to trials, given generously by God to any who ask. Manipuri: লৌহুম (louhum) [NEW TERM — JAMES; High risk — see full treatment under Chapter 3 below, where the doctrine “Wisdom from Above” is fully developed].
• δίψυχος (dipsychos, “double-minded/two-souled,” 1:8) — Literal: two-souled. Semantic range: wavering, inwardly divided, lacking singular trust. Manipuri: থাওয়াই অनि (thawai ani, “two spirits/souls”) [NEW TERM — JAMES; High risk]. Grounded reason: this literal compound risks being heard, in a Sanamahi-background reader’s ear, as describing a person possessed by or hosting two competing spirit-entities — a real category in Sanamahi belief about spirit affliction — rather than the intended sense of a single person’s wavering, undecided trust. A non-literal descriptive alternative (e.g., “an undecided heart,” থমোই খুদিং তানলবা) should be considered and flagged for native-speaker confirmation.
• πλούσιος / πτωχός (plousios / ptōchos, “rich” / “poor,” 1:9-11) — introduces the book’s Favoritism-and-the-Poor doctrine, fully developed in Chapter 2 below. Manipuri: মশক লৈবা মিওই (rich) / মশক লৈতবা মিওই (poor) [NEW TERM — JAMES; Medium-High risk]. Grounded reason: must not be taught in a way that resonates with any residual folk-karmic framing (wealth as reward for past merit, poverty as its opposite) that could be absorbed from the region’s Vaishnava environment; James’s point (1:9-11; 2:5) is the reversal of worldly status in God’s kingdom, not a merit-desert explanation of wealth/poverty.
• ἐπιθυμία (epithymia, “desire/lust,” 1:14-15) — Literal: strong desire, craving. Semantic range: neutral desire; disordered, sin-producing craving (as here). Contextual meaning: the psychological chain James traces — desire conceives and gives birth to sin, and sin, when full-grown, gives birth to θάνατος (death). Manipuri: পাম্বা (pamba) [NEW TERM — JAMES; High risk]. Must be distinguished from bhakti’s cultivated devotional desire/longing (prema, kama reoriented toward Krishna) — James’s ἐπιθυμία here is disordered, sin-producing craving, not any form of properly directed longing.
• θάνατος (thanatos, “death,” 1:15) — reused root pattern; Manipuri: সিবা (siba) [NEW TERM — JAMES, same root family as সিবদগী হিংজত-লকপা; Critical risk]. Grounded reason: as sin’s ultimate wage, death here must be taught as separation from God, not as a transition point in a cycle of rebirth — the same caution the baseline attaches to resurrection language must extend to every use of the সিব- root.
• Θεός ἀπείραστός ἐστιν κακῶν (“God cannot be tempted with evil,” 1:13) — direct statement of God’s unchangeable holy character. Manipuri: reuses তেংবাং মপু [REUSED FROM ROMANS TM — Critical risk]. Must be taught plainly and without qualification, since it directly refutes any framing (from any tradition) in which the divine can be morally ambivalent or ethically tested.
• λόγος ἀληθείας / ἔμφυτος λόγος (“word of truth” / “implanted word,” 1:18, 1:21) — Manipuri: অচুম্বা ৱারোল (achumba warol, reusing the অচুম্বা root and the ৱারোল/prophecy root) / হাপচিনবা ৱারোল (hapchinba warol, “implanted word”) [NEW TERM — JAMES; Medium-High risk]. Must be distinguished from a maibi’s trance utterance during Lai Haraoba (cf. baseline’s caution on “prophecy”) and from Vaishnava scripture (the Bhagavad Gita/Puranas) as an authoritative “word.”
• θρησκεία (thrēskeia, “religion,” 1:26-27) — Literal: religious observance, cultic practice. Semantic range: in ordinary Koine Greek, ritual/cultic religious practice; James redefines it toward ethical practice (caring for orphans and widows, moral purity). Manipuri: থাজবগী চৎনবিরাক (thajabagi chatnabirak, “the conduct/practice of faith”) [NEW TERM — JAMES; Critical risk]. Grounded reason: “religion” is the single most syncretism-exposed English word in this verse, because James’s own Greek term (thrēskeia) itself normally denotes ritual/cultic observance — precisely the register in which Manipur’s two live traditions (Sanamahi ritual practice at the Umang Lai groves, Vaishnava temple/Ras Lila devotional observance) operate. This curriculum must teach James 1:27 as redefining “religion” away from ritual correctness toward ethical, compassionate action, and must never render it with any term that suggests ritual purity practices (e.g. the baseline’s reserved শেংবা) or devotional-union language (the baseline’s reserved লাইনিং).
• ὀρφανός / χήρα (orphans / widows, 1:27) — Low risk, plain descriptive: অলগী মচা / লুহোংলবা নুপী.
• κόσμος (kosmos, “world,” 1:27, developed fully in Chapter 4) — Manipuri: মালেম (malem) [NEW TERM — JAMES; High risk — see full treatment under Chapter 4].

Chapter 2 (2:1-13 — the Favoritism section; 2:14-26 treated in Part A above)

• προσωπολημψία (prosōpolēmpsia, “favoritism/partiality,” 2:1, 2:9) — Literal: receiving/regarding the face. Semantic range: judging by external appearance/status rather than character. Manipuri: মমাই য়েংবা (mamai yengba, “looking at the face”) [NEW TERM — JAMES; High risk]. Grounded reason: while James’s immediate concern is rich-vs-poor treatment in the assembly, this doctrine carries acute contemporary weight in Manipur given ongoing inter-community and clan (yumnak) sensitivities already flagged in the baseline’s “universal_scope_of_gospel” note; teaching must present the prohibition on partiality as flowing from every person bearing God’s likeness (see εἰκὼν below, ch.3), not map it onto current ethnic-community tensions as a political statement.
• βασιλικὸς νόμος / νόμος ἐλευθερίας (“royal law” / “law of liberty,” 2:8, 12; cf. 1:25) — νόμος reused [REUSED FROM ROMANS TM: য়াথাং — High risk]; βασιλικός (“royal”) and ἐλευθερίας (“of liberty”) are new modifiers. Manipuri: লেংবগী য়াথাং (lengbagi yathang, “law of liberty”) [NEW TERM — JAMES; High risk]. Grounded reason: must be taught as the moral law (summarized in “love your neighbor,” Leviticus 19:18, quoted at 2:8) that liberates rather than enslaves — and must not collapse, as the baseline already cautions for য়াথাং generally, into a ধর্ম-style cosmic-duty framework, nor be misheard as a claim to freedom from all moral law.
• ἔλεος (eleos, “mercy,” 2:13) — Literal: compassion shown to someone in need or distress. Semantic range: God’s compassionate favor; human compassion modeled on God’s. Manipuri: চানবিবা (chanbiba, “compassion/kindness shown”) [NEW TERM — JAMES; High risk]. Grounded reason: this concept sits immediately adjacent to the baseline’s Critical grace/কৃপা caution — Manipuri Vaishnava bhakti has its own well-developed conception of Krishna’s compassionate favor (কৃপা/করুণা) toward a devotee, understood as responsive to bhakti and seva. চানবিবা must be taught, in this doctrine of “mercy toward the poor,” as compassion that flows from God’s character and must be imitated by believers toward the poor and needy — a horizontal ethical mandate — not as a devotional transaction that builds standing with God.
• κρίσις (krisis, “judgment,” 2:13) — Manipuri: ৱায়েল (wayel) [NEW TERM — JAMES; Medium risk]. Grounded reason: ৱায়েল carries genuine positive cultural resonance as the term for a customary Meitei village/clan dispute-resolution assembly; this can helpfully convey the idea of a real verdict, but teaching must clarify that God’s ৱায়েল is final, universal, and not open to the kind of negotiated settlement a customary village council might reach.

Chapter 3

Chapter 3 develops two doctrines fully: Taming the Tongue, and Wisdom from Above.

• γλῶσσα (glōssa, “tongue,” 3:1-12 throughout) — Literal: the tongue (organ); by extension, speech. Manipuri: লে (lei) [NEW TERM — JAMES; UNCONFIRMED LEXEME — flag for mandatory native-speaker confirmation before deployment; doctrinal risk Medium, lexical-confidence risk High]. This is the central term of the “Taming the Tongue” doctrine (3:1-12: the tongue as fire, as untamable, as blessing and cursing from the same mouth) and must be confirmed against a current printed Manipuri Bible before Phase 2 translation begins.
• χαλιναγωγέω (chalinagōgeō, “to bridle/control,” 3:2-3; cf. 1:26) — Literal: to lead by a bridle (of a horse). Manipuri: লে থীংবা (lei thingba, “controlling the tongue”) [NEW TERM — JAMES; Medium risk], dependent on confirmation of লে above.
• πῦρ (pyr, “fire,” 3:6) — Literal: fire. Manipuri: মেই (mei) — Low lexical risk (a well-attested Meitei word), but Medium doctrinal risk as a metaphor for destructive speech’s scope and danger.
• γέεννα (geenna, “Gehenna/hell,” 3:6) — Literal: the Valley of Hinnom (a historical place name repurposed as the place of final judgment/hell). Manipuri: নরক (naraka) [NEW TERM — JAMES; Critical risk]. Grounded reason: নরক is a term shared directly with Hindu/Vaishnava cosmology, where it names a real, specific realm (or set of realms) of post-mortem punishment within a broader system that includes the possibility of eventual release or rebirth into a new existence. This curriculum must teach নরক, when used for γέεννα, as naming a fixed and final reality under God’s judgment — never one stage within a cycle — using the same category of caution the baseline already applies to মোক্ষ and পুনর্জন্ম.
• σοφία ἄνωθεν vs σοφία … ἐπίγειος, ψυχική, δαιμονιώδης (“wisdom from above” vs. “earthly, unspiritual, demonic wisdom,” 3:15, 17) — the doctrinal core of “Wisdom from Above.” Manipuri: মথাক্তগী লৌহুম (mathaktagi louhum, “wisdom from above”) vs. মালেমগী লৌহুম (malemgi louhum, “earthly wisdom”) and অসুবা থাওয়াইগী লৌহুম (asuba thawaigi louhum, “demonic wisdom”) [NEW TERM — JAMES; High-Critical risk]. Grounded reason: as with δαιμόνια in 2:19, “demonic wisdom” must be bounded so it cannot be heard as describing the wisdom associated with a maibi’s Lai Haraoba trance-derived insight or oracular counsel (already flagged in the baseline’s “spiritual_gifts” entry as a distinct risk) as though that entire office were simply “demonic” — the teaching point is the character of a wisdom that produces envy, strife, and disorder (3:16), contrasted with wisdom that produces peace and good fruit (3:17-18), not a blanket verdict on any specific traditional office.
• καρπὸς δικαιοσύνης (“fruit of righteousness,” 3:18) — Manipuri: অচুম্বা চৎনবিরাক্কী মহৈ (achumba chatnabirakki mahei) [REUSES অচুম্বা চৎনবিরাক from Romans TM, plus মহৈ (mahei, “fruit”), which usefully echoes the baseline’s own use of মহৈ in the incarnation compound মীওইগী মহৈ লৌবা (“taking on human nature/form”) — a positive typological consistency worth preserving; Medium risk].
• εἰκὼν θεοῦ (“likeness/image of God,” 3:9 — “people… made in the likeness of God,” in the context of cursing others) — Manipuri: তেংবাং মপুগী মমাংদা শেমখিবা (Tengban Mapugi mamangda shemkhiba, “made in the likeness of God”) [NEW TERM — JAMES; High risk]. Grounded reason: this is the theological foundation underlying both the ban on favoritism (ch.2) and the ban on cursing others (ch.3) — every person, regardless of clan (yumnak) or ethnic-community identity, bears God’s own likeness. Given ongoing inter-community sensitivities in Manipur, this doctrine should be taught with care as a universal anthropological claim, not applied as a direct political statement about any specific community relationship.
• εὐλογεῖ / καταρᾶται (“bless” / “curse,” 3:9-10) — εὐλογεῖ reuses নুংঙাইবা-adjacent blessing vocabulary; καταρᾶται Manipuri: শিরাপ পীবা (shirap piba, “to curse”) [NEW TERM — JAMES; Medium risk].

Chapter 4

Chapter 4 develops the “Worldliness versus Friendship with God” doctrine most fully, alongside prayer, submission, and provident dependence on God.

• φιλία τοῦ κόσμου / ἔχθρα τοῦ θεοῦ (“friendship with the world” / “enmity with God,” 4:4) — Manipuri: মালেমগী মরুপ ওইবা (malemgi marup oiba, “being a friend of the world”) / তেংবাং মপুগী য়েক্লবা ওইবা (Tengban Mapugi yeklaba oiba, “being God’s enemy”) [NEW TERM — JAMES; Critical risk]. Grounded reason: this term must be taught in explicit, deliberate contrast with φίλος θεοῦ (2:23, “friend of God,” already flagged Critical above for its Vaishnava sakhya-bhakti collision risk). James’s own structure pairs these two “friendship” statements as opposites — friendship with the world versus friendship with God — and this curriculum must preserve and teach that literary/theological pairing explicitly, while ensuring κόσμος (“world,” see below) is correctly bounded so that “friendship with the world” is not misheard as a rejection of the created natural order that Sanamahi tradition reveres through the Umang Lai groves.
• κόσμος (kosmos, “world,” 4:4, cf. 1:27) — Literal: the ordered universe; by extension, human society organized in opposition to God. Manipuri: মালেম (malem, a genuine, attested Meitei word for “world/earth,” used in existing Manipuri Christian song tradition) [NEW TERM — JAMES; High risk]. Grounded reason: James’s κόσμος names the fallen human value-system opposed to God — not the physical creation itself. This distinction must be taught explicitly, because Sanamahi tradition holds the natural world (forests, sacred groves) as the dwelling-place of the revered Umang Lai; teaching against “worldliness” must never be heard as teaching against nature itself or against the created order, but against a system of values hostile to God.
• φθόνος / ἐπιποθεῖ τὸ πνεῦμα (“envy” / “the spirit… yearns jealously,” 4:5) — a notoriously difficult verse; πνεῦμα here is exegetically disputed between “the human spirit” and “the Holy Spirit.” [AMBIGUITY FLAG — High risk]: translators must not default to থাওয়াই অসেংবা (the baseline’s reserved Holy Spirit compound) without explicit theological-committee review of which reading this curriculum adopts; record both readings as “alternatives_considered” per the AI instruction set’s ambiguity-handling rule.
• ταπεινοῖς δίδωσιν χάριν (“gives grace to the humble,” 4:6, quoting Proverbs 3:34) — χάρις reused [REUSED FROM ROMANS TM: মথৌ তাদনা পীবা তেংবাং — Critical risk], exact reuse mandatory. ταπεινός (“humble”) Manipuri: মশক নোন্থাবা (mashak nonthaba, “one who lowers himself”) [NEW TERM — JAMES; Medium risk]; ὑπερήφανος (“proud”) Manipuri: মশক চাউহনবা (mashak chauhanba, “one who makes himself great,” reusing চাউবা from the baseline’s glory compound মতিক চাউবা) [NEW TERM — JAMES; Medium risk].
• διάβολος (diabolos, “the devil,” 4:7 — “resist the devil”) — Manipuri: শয়তান (Shoytan, an established regional transliteration) [NEW TERM — JAMES; Critical risk]. Grounded reason: must be taught as a specific personal being in active rebellion against God, and sharply distinguished from (a) any class of Sanamahi ancestral or nature spirits (Apokpa, Umang Lai) which are not equivalent categories, and (b) any specific named demon-antagonist figure from Vaishnava Puranic mythology (e.g., asuras defeated by Krishna’s avatars) — the devil in James is a singular, ongoing spiritual adversary, not a mythological figure from a completed past narrative cycle.
• ἐγγίσατε τῷ θεῷ (“draw near to God,” 4:8) — Manipuri: তেংবাং মপুগী নক্তা লাকপা (Tengban Mapugi nakta lakpa) [NEW TERM — JAMES; Medium risk]. Must be taught as relational/spiritual nearness, not physical/ritual approach to a shrine, temple murti, or sacred grove.
• κριτής / νομοθέτης (“judge” / “lawgiver,” 4:11-12) — κριτής reuses ৱায়েল-root judgment vocabulary; νομοθέτης Manipuri: য়াথাং পীবা মপু (yathang piba mapu, “the law-giving Lord”) [NEW TERM — JAMES; Medium risk]. Must affirm God alone as ultimate lawgiver, distinct from the historic Meitei kingship’s own law-giving role tied to the Pakhangba-descent tradition (cf. baseline’s kingdom_of_god note).
• Ἐὰν ὁ κύριος θελήσῃ (“If the Lord wills,” 4:15) — a direct expression of providence. Manipuri: reuses তেংবাং মপুগী থৌরাং [REUSED FROM ROMANS TM — High risk], an excellent, doctrinally clean cross-reference point for teaching Romans 8:28’s providence doctrine alongside James’s practical humility about future plans; must never collapse into ৱাইফম (fate), per the baseline’s existing caution.
• ἁμαρτία (hamartia, “sin,” 4:17 — “if anyone knows to do good and does not do it, it is sin for him”) — reused [REUSED FROM ROMANS TM: পাপ — High risk]. Contextual extension: sin includes sins of omission, not only commission — worth flagging as a distinct nuance for teaching notes, though the term itself needs no new rendering.

Chapter 5

Chapter 5 develops Patience and the Lord’s Return, and Prayer and Healing, and closes with Confession and Restoration.

• παρουσία τοῦ κυρίου (“the coming of the Lord,” 5:7-8) — Literal: arrival, presence, official visit (used in the Greco-Roman world of a king’s/emperor’s state visit); in the NT, the technical term for Christ’s second coming. Manipuri: মপু ইবুংগোগী হন্না লাক্লগদবা (Mapu Ibungogi hanna lakkhatlagadaba, “the Lord’s coming again”) [NEW TERM — JAMES, reusing মপু ইবুংগো from Romans TM; Critical risk]. Grounded reason: this doctrine requires exactly the same forbidden-substitution logic the baseline already applies to the Incarnation. Manipuri Vaishnavism holds an expectation of Kalki, the future/final avatar of Vishnu anticipated at the close of the current cosmic age in Puranic tradition, who will appear to end corruption and restore righteousness — a structurally similar “awaited future divine coming” concept. Christ’s parousia must be taught as the definite, personal, bodily, one-time return of the same historical Jesus who already came, died, and rose — never assimilated to a cyclical avatar-sequence’s next installment. This is a Critical-risk, mandatory-theologian-review doctrine.
• μακροθυμία (makrothymia, “patience/longsuffering,” 5:7-8, of waiting for the harvest/the Lord’s coming) — distinct from ὑπομονή (ch.1’s “endurance under trial”): μακροθυμία is patient, unhurried waiting, illustrated by a farmer awaiting the harvest. Manipuri: থমোইনা ঙাকপা (thamoina ngakpa, “waiting patiently”) [NEW TERM — JAMES; High risk]. Must be taught alongside — and distinguished from — খুদোংচাবা (ch.1’s endurance-under-trial term); the two describe different postures (active endurance under pressure vs. patient waiting for a promised event).
• προφῆται (“prophets,” as an example of patient suffering, 5:10) — reused [REUSED FROM ROMANS TM: তোঙান তোঙানবা ফোংদোকপা — Low-Medium risk].
• Ἰώβ (Job, 5:11) — proper name. Manipuri: যোব (Yob) — Low risk, standard transliteration convention.
• μὴ ὀμνύετε (“do not swear [an oath],” 5:12) — Manipuri: ৱারী শাগৎপা (wari shagatpa, “to swear an oath”) [NEW TERM — JAMES; Medium risk]. Must NOT reuse the baseline’s reserved ৱারেপ্পা (covenant), a distinct relational-promise concept; oath-swearing here is prohibited precisely because a Christian’s plain word should need no reinforcing oath.
• ἀσθενεῖ (“is sick,” 5:14) — Manipuri: অনাবা (anaba, “sick/ill”) [NEW TERM — JAMES; Low-Medium risk].
• πρεσβύτεροι τῆς ἐκκλησίας (“elders of the church,” 5:14) — ἐκκλησία reused [REUSED FROM ROMANS TM: কলিসিয়া — Medium risk]; πρεσβύτεροι Manipuri: অহলশিং (ahalshing, “elders”) [NEW TERM — JAMES; Medium risk]. Must be distinguished from a village/clan council of elders (a real, separate customary-authority institution) and from a Sanamahi maiba’s or Vaishnava religious specialist’s role — church eldership is a specific congregational office.
• ἀλείψαντες αὐτὸν ἐλαίῳ (“having anointed him with oil,” 5:14) — Literal: to rub/smear with olive oil. Semantic range: medicinal application; ceremonial/consecratory anointing (as of kings, priests). Contextual meaning: an act of faith-filled prayer accompanying physical care for the sick, done in the Lord’s name and by faith, not a self-effective ritual or medicine. Manipuri: থাউনা ৎিংবা (thauna tingba, “applying/anointing with oil”); থাউ (thau) = oil. [NEW TERM — JAMES; Critical risk]. Grounded reason: this is the single highest-risk collision point in the entire “Prayer and Healing” doctrine. Sanamahi religious practice recognizes the maiba, a male ritual healer and specialist (already flagged in the baseline’s “prophet” entry as distinct from a biblical prophet), whose healing practice may include the application of oils, herbs, and other substances as part of an indigenous medicine/spirit-appeasement ritual; Manipuri Vaishnava temple practice likewise includes ritual anointing (abhisheka) of a deity’s image with oil, ghee, or other substances as an act of devotional service. James 5:14-15’s anointing-with-oil-and-prayer must be taught explicitly as an act whose efficacy rests entirely on God’s sovereign will answering the prayer of faith offered in the Lord’s name (5:14-15) — not on the oil’s own inherent power, not on the elder’s personal spiritual potency, and not structurally equivalent to consulting a maiba or performing a devotional anointing rite. Mandatory theologian review for every occurrence.
• σώσει τὸν κάμνοντα (“will save/heal the sick person,” 5:15) — σῴζω reused [REUSED FROM ROMANS TM: অহানবা — Critical risk, CONTEXT-SENSITIVE]. Grounded reason: this is a context-sensitive use of the same verb root the baseline reserves for eternal salvation, here meaning physical healing/restoration to health. A mandatory translator note must distinguish this bodily-healing sense from the eternal-salvation sense to prevent readers from concluding that physical healing is guaranteed to every believer who is prayed for in faith, or conversely that failure to be healed indicates a deficiency in one’s eternal salvation.
• ἐξομολογεῖσθε … τὰς ἁμαρτίας (“confess your sins [to one another],” 5:16) — ἁμαρτία reused [REUSED FROM ROMANS TM: পাপ — High risk]; ἐξομολογέω (“confess,” related to the ফোংদোকপা root already used for “prophecy”/“declare”) Manipuri: পাপ ফোংদোকপা (pap phongdokpa, “declaring/confessing sin”) [NEW TERM — JAMES; High risk]. Grounded reason: this mutual, congregational confession-for-healing-and-restoration practice must be distinguished from a public ritual confession made before a maibi/priest as part of a Lai Haraoba atonement rite, or a Vaishnava prayaschitta (penance) confession requiring a guru/religious specialist as intermediary. James envisions confession among ordinary believers, for the purpose of mutual prayer and restoration, without a required ritual-specialist intermediary.
• δέησις δικαίου ἐνεργουμένη (“the prayer of a righteous person, being at work / very powerful,” 5:16) — Manipuri: থাজবগী হায়জবগী চাউবা পাংথোক্না (thajabagi haijabagi chauba pangthokna, “the great effective power of a prayer of faith”) [NEW TERM — JAMES; High risk]. Grounded reason: this phrase must be carefully bounded so that it is not heard as attributing an independent, inherent, almost mantra-like efficacious power to the words of the prayer itself (a formula whose recitation automatically produces an effect, paralleling how a ritual formula or mantra is sometimes popularly understood to function) — the power described belongs to God, who answers, not to the prayer-utterance as a self-effective spiritual technology.
• Ἠλίας (Elijah, 5:17-18) — proper name. Manipuri: এলিয়া (Eliya) — Low-Medium risk; standard transliteration, with a note that Elijah’s miracle should not be assimilated to a siddha/miracle-working-guru category familiar from the region’s devotional traditions.
• ἐπιστρέψῃ … πλανηθῇ … σώσει ψυχὴν … καλύψει ἁμαρτίας (“turns back… has wandered… will save a soul from death… will cover a multitude of sins,” 5:19-20) — the climactic “Confession and Restoration” doctrine. Manipuri: অচুম্বা লম্বীদগী খেয়েংবা (achumba lambidagi kheyengba, “wandering from the true path,” reusing অচুম্বা), হন্না পুরকপা (hanna purakpa, “bringing back again”), থাওয়াই সিবদগী কান্দোকপা (thawai sibadagi kandokpa, “saving a soul from death” — reusing থাওয়াই in its generic soul/life sense, cf. 2:26’s caution, and সিবা, cf. 1:15’s caution), পাপ লিপ্পা (pap lippa, “covering sin”) [NEW TERMS — JAMES; High risk overall]. Grounded reason: “covering sins” must be taught as God’s own gracious forgiveness accomplished through restoration, never as a mere ritual concealment of guilt without genuine repentance and change — a risk of being heard as parallel to a ritual atonement practice that manages guilt symbolically rather than resolving it before God.

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Full-Book Coverage Confirmation

All five chapters of James have been analyzed:

• James 1 — trials/testing, wisdom, double-mindedness, rich/poor, desire and death, word of truth, pure religion. Fully treated above.
• James 2 — favoritism (2:1-13) and the faith-and-works core passage (2:14-26, verse-by-verse in Part A). Fully treated.
• James 3 — the tongue, and wisdom from above vs. earthly/demonic wisdom. Fully treated.
• James 4 — friendship with the world, submission to God, resisting the devil, providence. Fully treated.
• James 5 — patience for the Lord’s return, prayer and healing, confession and restoration. Fully treated.

No chapter of James was found to introduce zero new theological vocabulary; James is a densely load-bearing short book, and all five chapters contribute distinct terms to this analysis.