Semantic Analysis

Semantic Analysis — Epistle of James (Punjabi Destination Language Package)

Source language: English (from Koine Greek) Destination language: Punjabi (Gurmukhi script) Curriculum: James 1–5 Core passage: James 2:14–26 Baseline authority: Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md) — all established renderings below are reused exactly where the same Greek/theological term recurs in James.

Methodology

Every load-bearing term is analyzed with: original Greek word, transliteration, literal meaning, semantic range, English variants across major versions, contextual theological meaning in James, and the Punjabi rendering risk (reusing the baseline’s Critical/High/Medium/Low tiers). The core passage (James 2:14–26) receives verse-by-verse treatment. Every other chapter receives full chapter coverage; where a chapter introduces no new theological vocabulary beyond what has already been analyzed, this is stated explicitly rather than omitted.

James shares several terms exactly with the Romans baseline (faith, grace, law, sin, God, Lord, Jesus Christ, Holy Spirit, righteousness, salvation, mercy-adjacent vocabulary). These are marked [REUSED FROM BASELINE — EXACT]. James also introduces a large body of genuinely new vocabulary — most urgently the term “works” (ἔργα), which sits at the doctrinal center of this book and creates the single largest new terminology risk in the curriculum: the unavoidable proximity of “works” to the Punjabi word for karma (ਕਰਮ).

PART 1 — CORE PASSAGE: James 2:14–26 (Verse-by-Verse)

James 2:14

“What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context	Punjabi Rendering & Risk
good/profit	ὄφελος (ophelos)	“profit, advantage, use”	benefit, gain	”good,” “profit,” “use”	Rhetorical question exposing the emptiness of a faith-claim with no visible fruit	ਲਾਭ (labh) / ਫ਼ਾਇਦਾ (faida) — Low. Straightforward.
faith	πίστις (pistis)	“trust, belief, reliance”	trust in a person; a body of belief; faithfulness	”faith,” “belief,” “trust”	The professed faith under scrutiny — a mere verbal claim (λέγῃ, “says”) not yet shown to be genuine	ਨਿਹਚਾ (nihcha) — [REUSED FROM BASELINE — EXACT]. High. Baseline note applies fully: personal trust in Christ, not generic religious sentiment or verbal profession.
works	ἔργα (erga)	“deeds, actions, labor”	moral/religious deeds; occupational labor; visible outworking of an inner state	”works,” “deeds,” “actions,” “doing”	The visible, active outworking that must accompany genuine faith; James’s entire argument in this passage turns on this word	ਕੰਮ (kamm) — Critical (new term). See glossary entry and Section 3 note below: NEVER render as ਕਰਮ.
save	σῷζω (sōzō), inf. σῶσαι	”to save, rescue, deliver, heal”	deliverance from danger; spiritual salvation; physical healing/rescue	”save,” “rescue,” “deliver”	Rhetorical: can a merely verbal, fruitless “faith” actually deliver a person? Connects directly to the σωτηρία (salvation) doctrine of Romans	ਬਚਾਉਣਾ (bachauna) — Critical (new term). Verb form connected to ਮੁਕਤੀ (baseline salvation noun). Must not be read as implying works-based rescue; the question is about the nature of genuine faith, not a new means of salvation.

James 2:15–16

“If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that?”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
brother/sister	ἀδελφός/ἀδελφή (adelphos/adelphē)	“brother/sister”	biological sibling; fellow believer	”brother,” “sister”	Fellow member of the ਮੰਡਲੀ (church), not a biological or caste kinship claim	ਭਰਾ/ਭੈਣ (bhra/bhain) — Low.
poorly clothed	γυμνοί (gymnoi)	“naked, bare”	literal nakedness; inadequate clothing	”naked,” “poorly clothed,” “ill-clad”	Concrete material need, not spiritual metaphor	ਨੰਗੇ / ਬਿਨਾਂ ਕੱਪੜਿਆਂ ਦੇ — Low.
daily food	ἐφήμερος τροφή (ephēmeros trophē)	“day-by-day nourishment”	subsistence-level provision	”daily food,” “food for the day”	Same register as the Lord’s Prayer’s daily bread; urgency of physical need	ਰੋਜ਼ ਦੀ ਰੋਟੀ / ਲੋੜੀਂਦਾ ਭੋਜਨ — Low.
go in peace, be warmed and filled	ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε	”depart in peace, warm yourselves and be filled”	conventional religious blessing-formula	”go in peace…be warmed and filled”	Empty pious speech with no accompanying material help — James’s paradigm case of dead faith-talk	ਸ਼ਾਂਤੀ ਨਾਲ ਜਾਓ, ਗਰਮ ਹੋਵੋ ਅਤੇ ਰੱਜ ਜਾਓ — Medium. ਸ਼ਾਂਤੀ reused [BASELINE — EXACT]; the passage’s force is that a correct religious word (even “peace”) is worthless without ਕੰਮ.

James 2:17

“So also faith by itself, if it does not have works, is dead.”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
by itself	καθ’ ἑαυτήν (kath’ heautēn)	“according to itself, alone, in isolation”	isolation, self-containment	”by itself,” “alone,” “in itself”	Faith cut off from any expression; the crucial qualifier that keeps this from contradicting Romans (Paul addresses faith contrasted with works as the ground of justification; James addresses faith isolated from any life-evidence at all)	ਆਪਣੇ ਆਪ ਵਿੱਚ / ਇਕੱਲੀ — High. Must be translated precisely; dropping this qualifier collapses the Romans/James harmonization.
dead	νεκρά (nekra)	“dead, lifeless”	corpse-like; inactive; spiritually lifeless	”dead,” “lifeless,” “useless”	Faith with no living expression is not qualitatively different from a corpse — it does not function as saving faith at all	ਮੁਰਦਾ / ਮੋਈ ਹੋਈ (murda/moi hoi) — Medium. Ordinary adjective; note: this is unrelated to the resurrection vocabulary (ਪੁਨਰ-ਉਥਾਨ) and must never borrow or echo that term family.

James 2:18

“But someone will say, ‘You have faith and I have works.’ Show me your faith apart from your works, and I will show you my faith by my works.”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
show	δείκνυμι (deiknymi), fut. δείξω	”to show, demonstrate, point out”	display; prove; evidence	”show,” “prove,” “demonstrate”	Faith’s genuineness is demonstrated, not merely asserted — an evidentiary, not causal, claim	ਦਿਖਾਉਣਾ (dikhauna) — Low.
apart from	χωρίς (chōris)	“without, apart from, separated from”	separation, exclusion	”apart from,” “without”	Repeats the isolation-motif of v.17; faith severed from ਕੰਮ cannot even be demonstrated to exist	ਬਿਨਾਂ (binaan) — Medium. Consistency with v.17’s ਆਪਣੇ ਆਪ ਵਿੱਚ is important for the argument’s coherence.

James 2:19

“You believe that God is one; you do well. Even the demons believe—and shudder!”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
you believe that God is one	πιστεύεις ὅτι εἷς ἐστιν ὁ θεός	”you believe God is one”	echo of the Shema (Deut 6:4)	“God is one,” “there is one God”	Bare monotheistic assent — theologically correct but insufficient; James deliberately picks the most minimal, most correct doctrinal statement to show that even flawless propositional belief is not saving faith	ਤੂੰ ਵਿਸ਼ਵਾਸ ਕਰਦਾ ਹੈਂ ਕਿ ਪਰਮੇਸ਼ੁਰ ਇੱਕ ਹੈ — High. ਪਰਮੇਸ਼ੁਰ reused [BASELINE — EXACT]. Note: monotheistic confession alone is a point where Sikh (ੴ, Ik Onkar) and Muslim hearers will readily agree — the passage’s force is precisely that agreement with this true statement is not yet ਨਿਹਚਾ in the saving sense. Flag for teaching note.
demons	δαιμόνια (daimonia)	“demons, evil spirits”	malevolent spiritual beings	”demons,” “evil spirits,” “devils”	Even hostile spiritual beings hold correct theology; contrast between correct belief and living, working faith	ਭੂਤ / ਦੁਸ਼ਟ ਆਤਮਾਵਾਂ (bhoot / dusht atmavan) — Medium. Note: avoid ਆਤਮਾ used in isolation here without the qualifier ਦੁਸ਼ਟ (evil), to keep clear distance from ਪਵਿੱਤਰ ਆਤਮਾ (Holy Spirit).
shudder	φρίσσουσιν (phrissousin)	“to bristle, shudder, tremble with fear/dread”	physical horror-response	”shudder,” “tremble”	Fear without trust — belief that produces terror rather than relationship	ਕੰਬਦੇ ਹਨ (kambde han) — Low.

James 2:20

“Do you want to be shown, you foolish person, that faith apart from works is useless?”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
foolish person	ὦ ἄνθρωπε κενέ (ō anthrōpe kene)	“O empty/foolish man”	vocative of κενός, “empty, hollow, foolish"	"foolish person,” “you fool,” “senseless man”	Sharp rhetorical rebuke to the imagined objector — the diatribe style continues from v.18	ਹੇ ਮੂਰਖ ਮਨੁੱਖ (he murakh manukkh) — Low.
useless	ἀργή (argē) — note: significant textual variant νεκρά (“dead”) in some manuscripts	”idle, inactive, useless” (ἀργή) / “dead” (νεκρά)	inoperative; unproductive	”useless,” “worthless,” “dead” (variant)	Restates v.17’s “dead” with a slightly different nuance if ἀργή is original — faith that does nothing	ਵਿਅਰਥ (viarth) — Medium. Flag textual-variant note for back-translation reviewers; ensure consistency with v.17’s ਮੁਰਦਾ if translators harmonize the two verses stylistically.

James 2:21

“Was not Abraham our father justified by works when he offered up his son Isaac on the altar?”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
Abraham our father	Ἀβραὰμ ὁ πατὴρ ἡμῶν (Abraam ho patēr hēmōn)	“Abraham the father of us”	covenantal patriarchal ancestor	”Abraham our father”	Same figure central to Romans 4; consistency across the curriculum is doctrinally essential	ਅਬਰਾਹਾਮ ਸਾਡਾ ਪਿਤਾ — Abraham: [REUSED FROM BASELINE — EXACT]; ਪਿਤਾ here in the ancestral, not divine-Fatherhood, sense — Medium, disambiguate register from the ਪਿਤਾ = God entry.
justified	ἐδικαιώθη (edikaiōthē), aorist passive of δικαιόω	”was declared/shown righteous, was vindicated”	forensic declaration (Pauline sense); vindication/demonstration (Jacobean sense)	“justified,” “shown righteous,” “vindicated,” “proved righteous”	THE hinge term of the whole passage and the entire curriculum’s central doctrinal challenge. James is not contradicting Romans 4 (justification by faith apart from works, at the point of Abraham’s initial belief in Genesis 15:6) but describing Abraham’s later act (Genesis 22) as the public vindication/demonstration of the faith he already possessed. Must be translated so that Punjabi readers do not perceive a contradiction with the Romans material already delivered in this curriculum family.	ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ — [REUSED FROM BASELINE — EXACT]. Critical. MANDATORY translator/theologian note required on every occurrence in this passage: James’s “justified” (evidentiary, before people, vindicating an already-present faith) must be distinguished in teaching material from Paul’s “justified” (forensic, before God, at the moment of first faith) — see Doctrine Note below.
offered up	ἀνενέγκας (anenegkas), aor. ptcp. of ἀναφέρω	”having carried up, having offered”	sacrificial offering language	”offered up,” “sacrificed,” “bound… offered”	Concrete, costly obedience — not verbal assent	ਚੜ੍ਹਾਇਆ (charhaya) — Low.
altar	θυσιαστήριον (thysiastērion)	“place of sacrifice”	Israelite sacrificial altar	”altar”	Old Testament sacrificial background; requires OT literacy note for readers with low OT narrative familiarity	ਜਗਵੇਦੀ (jagvedi) — Low, but flag Note: audience OT literacy is low per baseline tone requirements; a brief narrative gloss on Genesis 22 may be needed.

James 2:22

“You see that faith was working together with his works, and faith was completed by his works.”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
was working together with	συνήργει (synērgei), impf. of συνεργέω	”was co-working, was cooperating”	joint operation, cooperation	”working together with,” “cooperating with,” “worked with”	Faith and ਕੰਮ are not competitors but partners in a single organic process — critical for avoiding a false “faith vs. works” reading	ਨਾਲ ਮਿਲ ਕੇ ਕੰਮ ਕਰ ਰਹੀ ਸੀ — High. This verb must not be rendered in a way that suggests works cause or earn faith’s acceptance; it describes organic cooperation of an already-present, already-accepted faith.
was completed/perfected	ἐτελειώθη (eteleiōthē), aor. pass. of τελειόω	”was brought to completion/maturity”	fulfillment, maturation, completion (not “made perfect” in a moral-perfection sense)	“was completed,” “was made perfect,” “was perfected,” “reached its goal”	Works bring faith to its intended mature expression — not to its origin or its acceptance before God	ਸੰਪੂਰਨ ਹੋਈ (sampooran hoi) — High. Must not be confused with earning merit; this is organic maturation, comparable to fruit ripening, not payment accruing.

James 2:23

“And the Scripture was fulfilled that says, ‘Abraham believed God, and it was counted to him as righteousness’—and he was called a friend of God.”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
Scripture was fulfilled	ἐπληρώθη ἡ γραφή (eplērōthē hē graphē)	“the Scripture was filled up/fulfilled”	prophetic/textual fulfillment	”Scripture was fulfilled,” “the Scripture was confirmed”	Genesis 15:6 quoted as authoritative, already-accomplished truth — links directly to the Fulfillment of Prophecy doctrine established in Romans	ਲਿਖਤ ਪੂਰੀ ਹੋਈ — Medium.
believed	ἐπίστευσεν (episteusen), aor. of πιστεύω	”believed, trusted”	verb form of πίστις	”believed,” “trusted,” “had faith”	Abraham’s foundational act of trust — the moment Paul focuses on in Romans 4	ਵਿਸ਼ਵਾਸ ਕੀਤਾ / ਨਿਹਚਾ ਕੀਤੀ — High, verb form of ਨਿਹਚਾ [BASELINE — EXACT root].
counted/credited/imputed	ἐλογίσθη (elogisthē), aor. pass. of λογίζομαι	”was reckoned, was credited, was counted”	accounting/legal-ledger metaphor	”counted,” “credited,” “imputed,” “reckoned”	Identical Greek verb and identical Genesis 15:6 citation used in Romans 4:3 — this is the SAME doctrine of imputed righteousness already established in the baseline curriculum	ਲੇਖੇ ਲਾਈ [ਧਾਰਮਿਕਤਾ] — [REUSED FROM BASELINE — EXACT: “imputed_righteousness”]. Critical. This is a direct cross-reference point; the Punjabi rendering MUST be verbatim-consistent with the Romans material, since this is literally the same proof-text and the same underlying doctrine.
righteousness	δικαιοσύνη (dikaiosynē)	“righteousness, right standing”	forensic right-standing (Pauline); moral rightness (general)	“righteousness”	Same term, same referent, as the baseline’s Critical “righteousness” entry	ਧਾਰਮਿਕਤਾ — [REUSED FROM BASELINE — EXACT]. Critical. NEVER ਧਰਮ.
friend of God	φίλος θεοῦ (philos theou)	“friend of God”	intimate, mutual relational bond (not master-servant, not guru-disciple)	“friend of God”	Unprecedented relational intimacy conferred on Abraham — theologically significant honorific	ਪਰਮੇਸ਼ੁਰ ਦਾ ਮਿੱਤਰ (Parmeshar da mittar) — High (new term). Distinguish from any Sufi wali/“friend of God” mystical-union concept and from a guru-disciple bond; this is covenantal relational intimacy granted by grace, not attained through spiritual mastery. Consistency required with James 4:4’s φιλία τοῦ κόσμου (same φιλ- root; see Ch. 4 below).

James 2:24

“You see that a person is justified by works and not by faith alone.”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
justified	δικαιοῦται (dikaioutai), present passive of δικαιόω	see v.21	see v.21	see v.21	The passage’s climactic summary statement — the single most theologically sensitive sentence in the letter, given its surface tension with Romans 3:28 (“justified by faith apart from works of the law”)	ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਂਦਾ ਹੈ — [REUSED FROM BASELINE — EXACT]. Critical. MANDATORY human theologian review on every occurrence; see Doctrine Note below for required harmonization framing.
not by faith alone	οὐκ ἐκ πίστεως μόνον (ouk ek pisteōs monon)	“not from faith only”	exclusivity-qualifier	”not by faith alone,” “not faith only”	James is not denying justification by faith; he is denying that a bare, isolated, fruitless verbal claim to faith (as defined in v.14, 17-19) justifies. This is the single most important interpretive key in the passage	ਨਿਹਚਾ ਹੀ ਦੁਆਰਾ ਨਹੀਂ — Critical. This clause must be translated and footnoted with extreme care; a careless rendering could be read by Punjabi readers already versed in this curriculum’s Romans material as a direct doctrinal reversal.

MANDATORY DOCTRINE NOTE — James 2:21–24 Harmonization with Romans (Critical, Human Theologian Review Required on Every Occurrence): Historic Protestant/Evangelical harmonization (which this curriculum follows): Paul (Romans 3–4) addresses the ground of a sinner’s justification before God — received by faith alone, apart from works, at the moment of first belief (Genesis 15:6, Abraham’s belief). James (2:14–26) addresses the evidence of that justification before other people — a professed faith that produces no ਕੰਮ was never living faith at all (Genesis 22, Abraham’s later obedience vindicates/demonstrates the faith he already had). Every Punjabi teaching unit built on this passage must carry an explicit note preventing the false inference that James teaches works-merit salvation, since ਕੰਮ (works) sits doctrinally adjacent to ਕਰਮ (karma) in the target culture’s dominant religious vocabulary (see Glossary “works” entry).

James 2:25

“And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
Rahab the prostitute	Ῥαὰβ ἡ πόρνη (Rhaab hē pornē)	“Rahab the harlot”	historical figure, Joshua 2	”Rahab the prostitute/harlot”	A second witness deliberately chosen from the social margins (a Gentile woman of disreputable occupation) — reinforces the Universal Scope of the Gospel doctrine already established in the baseline	ਰਾਹਾਬ ਕੰਜਰੀ (Rahab kanjari) — Medium. Note: pairing Abraham (patriarch) with Rahab (Gentile prostitute) is itself theologically deliberate; do not soften or omit her occupation in translation, as the social contrast is part of the argument.
received	ὑποδεξαμένη (hypodexamenē)	“having welcomed, having received as a guest”	hospitality-reception	”received,” “welcomed,” “harbored”	Concrete, risky hospitality-action	ਸਵੀਕਾਰ ਕੀਤਾ (sweekar kita) — Low.
messengers	ἀγγέλους (angelous)	“messengers, envoys” (here: human spies, NOT angelic beings)	messenger; in other contexts, angel	”messengers,” “spies”	Must not be rendered with a term implying supernatural angelic beings here — these are the human Israelite spies of Joshua 2	ਜਾਸੂਸ / ਸੁਨੇਹੇ ਵਾਲੇ (jasoos / suneha vale) — Medium. Disambiguation flag: ਦੂਤ could wrongly suggest angels; prefer ਜਾਸੂਸ (“spies,” matching the Joshua 2 narrative) or a clarifying phrase.

James 2:26

“For as the body apart from the spirit is dead, so also faith apart from works is dead.”

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
body	σῶμα (sōma)	“body”	physical body	”body”	Concrete physical analogy for the abstract theological point	ਸਰੀਰ (sarir) — Low.
spirit (here: breath/life-principle, not the Holy Spirit)	πνεῦμα (pneuma)	“breath, spirit, life-principle”	wind; breath; human spirit; the Holy Spirit (context-dependent)	“spirit,” “breath,” “life”	Here πνεῦμα denotes the animating life-breath that makes a body alive, NOT the third Person of the Trinity — a crucial disambiguation	ਸਾਹ / ਜਿੰਦ (saah / jind) — High (disambiguation risk). Must NOT be rendered ਆਤਮਾ in a way that could be confused with ਪਵਿੱਤਰ ਆਤਮਾ (Holy Spirit). Recommend ਜਿੰਦ (life/life-breath) or ਸਾਹ (breath) rather than ਆਤਮਾ here.
dead	νεκρά (nekra)	see v.17	see v.17	see v.17	The letter’s summary thesis on faith and works, closing the passage with the same image that opened its central argument (v.17)	ਮੁਰਦਾ / ਮੋਈ ਹੋਈ — Medium. Consistency with v.17 required.

PART 2 — WHOLE-BOOK CHAPTER-BY-CHAPTER STUDY

Chapter 1 — Trials, Wisdom, the Word, and True Religion

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
servant	δοῦλος (doulos)	“slave, bondservant”	slave; devoted servant	”servant,” “slave,” “bondservant”	James’s self-designation as ਦਾਸ of God and Christ — total ownership/submission, not a hired role	ਦਾਸ (das) — Medium. Alternative ਸੇਵਕ (sevak) considered but rejected as primary term: ਸੇਵਕ carries strong Sikh gurdwara-seva connotations of voluntary community service, which understates the total-ownership sense of δοῦλος; ਦਾਸ preferred, matching established South Asian Christian Bible usage.
trial / testing	πειρασμός (peirasmos) — external sense (1:2–3, 1:12)	“trial, testing”	external testing of faith; (elsewhere) temptation to sin	”trials,” “testing,” “temptations”	Trials that God permits to prove and mature genuine faith — a positive, faith-strengthening category	ਪਰੀਖਿਆ / ਪਰਖ (parikhia/parakh) — High. MUST be disambiguated per-occurrence from the same Greek word’s other sense (below); James 1:2–3,12 = trial-that-tests, 1:13–14 = temptation-to-sin. Conflating the two senses risks implying God tempts believers to sin, which v.13 explicitly denies.
temptation (to sin)	πειρασμός (peirasmos) — internal sense (1:13–14)	“temptation, enticement to sin”	see above	”temptation"	"God cannot be tempted… and he himself tempts no one” — the same Greek word here refers to an internal enticement toward sin, not an external test God sends	ਪਰਤਾਵਾ (partava) — High. See note above; require a translator’s disambiguation flag wherever πειρασμός occurs in ch.1.
testing/proving	δοκίμιον (dokimion)	“the testing/proving (process),” “genuineness”	the act or instrument of proving genuineness	”testing,” “the testing of faith,” “genuineness”	The process by which faith’s authenticity is proved, producing endurance	ਪਰਖ (parakh) — Medium.
steadfastness/endurance	ὑπομονή (hypomonē)	“remaining under, endurance”	patient endurance under pressure; perseverance	”steadfastness,” “endurance,” “patience,” “perseverance”	Endurance produced through trials, maturing the believer toward completeness (1:4) — recurs in 5:11 (Job’s endurance)	ਸਬਰ (sabar) — Medium-High. Distinguish consistently from μακροθυμία (ch.5, below); ਸਬਰ here = active steadfastness under pressure, not passive waiting for an event. Note: ਸਬਰ is common, religiously neutral Punjabi vocabulary (unlike the Sufi-specific ਸਿਦਕ already rejected in the baseline for “faith”), so it carries low collision risk itself; risk here is purely about maintaining a consistent internal distinction from ਧੀਰਜ.
wisdom	σοφία (sophia)	“wisdom, skill in living”	practical/moral wisdom; divine wisdom; (elsewhere) worldly cleverness	”wisdom”	God-given practical wisdom for facing trials, asked for in faith without doubting; recurs as the central subject of Ch.3:13–18	ਬੁੱਧੀ (buddhi) — High (new term). ਬੁੱਧ (Buddh) rejected as primary rendering: though it is the older Sanskritic word for “wisdom,” it is visually and phonetically identical to the name of the Buddha and to “ਬੁੱਧ ਧਰਮ” (Buddhism), risking an unintended association. ਬੁੱਧੀ retains clarity as “wisdom/intellect.” A further teaching note is needed distinguishing James’s “wisdom from above” (a gift asked for from God, ch.1:5 and ch.3:17) from Sikh ਗਿਆਨ attained through Guru-mediated revelation or generic South Asian wisdom-tradition vocabulary.
double-minded	δίψυχος (dipsychos)	“double-souled, two-spirited”	inward division; wavering, inconsistency	”double-minded,” “wavering,” “unstable”	The doubter who prays without settled trust — recurs in 4:8	ਦੁਚਿੱਤਾ (duchitta) — Medium. Natural, well-formed Punjabi compound; low collision risk.
blessed	μακάριος (makarios)	“blessed, happy, fortunate”	divine favor/approval; flourishing	”blessed,” “happy”	The one who endures trial receives divine approval and reward (crown of life)	ਧੰਨ (dhann) — Low.
desire/lust	ἐπιθυμία (epithymia)	“strong desire, craving, lust”	neutral desire (rare); illicit/sinful desire (usual NT sense)	“desire,” “lust,” “craving”	The internal source of temptation — desire personified as conceiving and giving birth to sin and death (1:14–15)	ਲਾਲਸਾ (lalsa) — Medium-High. Ensure the term reads as morally negative craving in this context, not neutral “wanting.”
sin	ἁμαρτία (hamartia)	“sin, missing the mark”	moral transgression before God	”sin”	Same doctrine as Romans; the fruit of unchecked desire	ਪਾਪ — [REUSED FROM BASELINE — EXACT]. High.
death	θάνατος (thanatos)	“death”	physical death; spiritual death/separation from God	”death”	The end-product of sin’s maturation (1:15) — historical, decisive, terminal, NOT a way-station within a rebirth cycle	ਮੌਤ (maut) — Medium. Flag note: this “death” is not part of ਆਵਾਗਵਣ (the transmigration cycle); it is the consequence Scripture treats as decisive and to be reversed only by resurrection (ਪੁਨਰ-ਉਥਾਨ) and new birth (see below), not by another incarnation.
Father of lights	πατὴρ τῶν φώτων (patēr tōn phōtōn)	“father of the lights [heavenly bodies]“	God as Creator of sun, moon, stars; figuratively, unchanging source of all good and moral light	”Father of lights,” “Father of the heavenly lights”	God’s utter constancy and goodness, contrasted with the “shifting shadows” of created lights	ਜੋਤਾਂ ਦਾ ਪਿਤਾ (jotan da pita) — High/Critical (collision risk). ਜੋਤ (plural ਜੋਤਾਂ) is the specific Sikh doctrinal term for the single divine light/spirit transmitted sequentially through the Ten Gurus into the Guru Granth Sahib. This verse’s “lights” (φώτων) refers to created heavenly luminaries as an image of God’s own unchanging goodness — NOT to a transmitted divine light-essence. MANDATORY translator note required distinguishing this use from the Sikh Jot doctrine, parallel to the baseline’s existing ਜੋਤ caution under “glory” and “holy_spirit.”
brought forth / new birth	ἀπεκύησεν (apekyēsen), from ἀποκυέω	”gave birth to, brought forth”	childbirth imagery applied to a spiritual event	”brought forth,” “gave us birth,” “made us”	God’s decisive act of spiritual regeneration “by the word of truth” — a once-for-all new birth into God’s family, parallel to the Adoption doctrine already established in Romans	ਨਵਾਂ ਜਨਮ (nava janam) — Critical (new term). MUST NEVER be rendered with or near ਪੁਨਰ-ਜਨਮ (reincarnation) or ਆਵਾਗਵਣ (baseline-forbidden terms for a wholly different reason in Romans’ resurrection entry). This new birth is a single, decisive, non-repeatable spiritual event, categorically distinct from the cyclical rebirth doctrine.
word of truth / implanted word	λόγος τῆς ἀληθείας / ἔμφυτος λόγος (logos tēs alētheias / emphytos logos)	“word of truth” / “implanted/inborn word”	God’s revealed message; the gospel message received and internalized	”word of truth,” “implanted word,” “the word planted in you”	God’s authoritative message, received internally, “able to save your souls” (1:21)	ਸੱਚ ਦਾ ਬਚਨ / ਬਿਜਿਆ ਹੋਇਆ ਬਚਨ (sach da bachan / bijiya hoya bachan) — High (new term). MUST use ਬਚਨ, NEVER ਸ਼ਬਦ. ਸ਼ਬਦ carries the specific Sikh doctrinal weight of Shabad-Guru — the belief that the divine Word is itself an eternal, living Guru embodied in the Guru Granth Sahib’s hymns. Using ਸ਼ਬਦ for James’s “word of truth” would suggest the Bible functions as an equivalent Shabad-Guru revelation-structure. This is a category error parallel to the baseline’s ਗੁਰੂ prohibition for “apostle.”
soul	ψυχή (psychē)	“soul, life, self”	the inner person; life itself; the whole self	”soul,” “life,” “self"	"the implanted word… is able to save your souls” (1:21) — connects to the σῴζω/ਬਚਾਉਣਾ verb family already flagged in the core passage	ਜਾਨ (jaan) — Medium (new term). Preferred over ਆਤਮਾ to avoid ambiguity with ਪਵਿੱਤਰ ਆਤਮਾ (Holy Spirit); ਜਾਨ denotes the human soul/life/self consistently through this curriculum.
religion	θρησκεία (thrēskeia)	“religious observance, cultic practice”	outward religious activity/practice	”religion,” “religious observance"	"Pure and undefiled religion… is this: to visit orphans and widows… and to keep oneself unstained from the world” (1:27)	ਧਰਮ (dharam) — High (disambiguation risk, NOT a Critical prohibition here). IMPORTANT: this is a different English word and different underlying concept from “righteousness” (δικαιοσύνη), for which ਧਰਮ remains permanently forbidden per the baseline. ਧਰਮ is the natural, standard Punjabi word for “religion” as a category (ਸਿੱਖ ਧਰਮ, ਹਿੰਦੂ ਧਰਮ, ਈਸਾਈ ਧਰਮ) and is appropriate here. MANDATORY translator note required at every occurrence in James 1:26–27 clarifying that this ਧਰਮ (religious practice/observance) is not the same word-use as the forbidden ਧਰਮ for righteousness elsewhere in this curriculum family — a genuine risk of internal confusion for reviewers cross-referencing the Romans glossary.
unstained by the world / world	ἄσπιλον ἀπὸ τοῦ κόσμου / κόσμος (aspilon apo tou kosmou / kosmos)	“unspotted from the world” / “world, ordered system, present age”	the created order; humanity in rebellion against God; the present temporal/moral order opposed to God	”world,” “the world,” “the present world-system”	The present sinful order set against God’s will — central to the Worldliness vs. Friendship with God doctrine developed fully in ch.4	ਸੰਸਾਰ (sansar) — High. RETAINED-WITH-MANDATORY-GLOSS (parallel structure to the baseline’s ਮੁਕਤੀ treatment). ਸੰਸਾਰ is the established Punjabi Bible rendering for κόσμος (e.g. John 3:16) and should be retained rather than broken with tradition. However, ਸੰਸਾਰ is also the standard Hindu/Sikh term for the cycle of worldly existence (saṃsāra) from which mukti/moksha liberates. EVERY doctrinally load-bearing occurrence (especially James 1:27 and 4:4) requires a clarifying note: biblical κόσμος names the present sinful moral-spiritual order opposed to God, not the metaphysical cycle of rebirth.

Chapter 2 (verses 1–13) — Favoritism and the Law of Liberty

(Verses 14–26 are the core passage, treated fully in Part 1 above.)

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
favoritism/partiality	προσωπολημψία (prosōpolēmpsia)	“receiving/judging by the face,” i.e., partiality based on outward appearance or status	showing favor based on social status, wealth, or appearance	”favoritism,” “partiality,” “respect of persons”	Direct condemnation of unequal treatment of rich and poor within the assembly — the doctrine of Favoritism and the Poor	ਪੱਖਪਾਤ (pakshpaat) — High (new term). Directly relevant to residual caste-consciousness that persists in Punjab even within religious communities formally committed to equality (paralleling the baseline’s note on caste under “universal_scope_of_gospel”).
poor / rich	πτωχός / πλούσιος (ptōchos / plousios)	“poor, destitute” / “rich, wealthy”	economic poverty/wealth	”poor” / “rich”	Concrete social categories James addresses directly and repeatedly (also ch.5)	ਗਰੀਬ (garib) / ਧਨੀ (dhani) — Medium.
law of liberty	νόμος τῆς ἐλευθερίας (nomos tēs eleutherias)	“law of freedom”	the moral law as fulfilled and internalized under grace, contrasted with mere external code	”law of liberty,” “perfect law of liberty,” “law of freedom”	The moral law, now written on the heart, that liberates rather than merely constrains — distinct from a legalistic burden	ਆਜ਼ਾਦੀ ਦੀ ਬਿਵਸਥਾ (azadi di bivastha) — High. ਬਿਵਸਥਾ reused [BASELINE — EXACT] for “law”; NEVER ਧਰਮ or ਸ਼ਰੀਅਤ per baseline prohibition. Requires teaching note that “liberty” here is freedom to obey from a transformed heart, not license or freedom from all moral obligation.
mercy	ἔλεος (eleos)	“mercy, compassion”	compassionate favor, especially toward the needy or guilty	”mercy,” “compassion"	"Judgment without mercy” awaits the merciless (2:13); mercy shown is mercy that will be shown	ਦਯਾ (daya) — Medium (new term).

Chapter 3 — Taming the Tongue and Wisdom from Above

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
teacher	διδάσκαλος (didaskalos)	“teacher, instructor”	one who instructs others, formally or informally	”teacher"	"Not many of you should become teachers” — a warning about the greater accountability of the teaching role	ਉਪਦੇਸ਼ਕ (updeshak) — Critical/High. NEVER ਗੁਰੂ, applying the baseline’s Apostleship-doctrine rationale directly: ਗੁਰੂ is reserved exclusively for the Ten Sikh Gurus and the Guru Granth Sahib; using it for any Christian teaching role — even James’s ordinary in-church teacher — remains a serious category error.
tongue	γλῶσσα (glōssa)	“tongue”	the physical organ; speech/language capacity	”tongue”	The central image of Ch.3 — a small member capable of great destruction or great blessing	ਜੀਭ (jeebh) — Low in itself, but doctrinally central; the surrounding imagery (bit, rudder, fire, poison) carries the theological weight.
hell/Gehenna	γέεννα (geenna)	“Gehenna” (Valley of Hinnom, used as an image of final judgment)	place of divine judgment; (in later usage) eternal punishment	”hell,” “Gehenna"	"Set on fire by hell” (3:6) — the tongue’s destructive potential is traced to an infernal source	ਨਰਕ (narak) — High. RETAINED-WITH-MANDATORY-GLOSS (same pattern as ਸੰਸਾਰ above). ਨਰਕ is the established Punjabi Bible rendering (as in the Gospels) and should be retained, but Hindu cosmology also uses ਨਰਕ/Naraka for a temporary punishment-realm within the rebirth cycle, after which a soul re-enters saṃsāra. Biblical Gehenna in this curriculum’s theology is a different category — final, not a way-station toward a future rebirth. A clarifying note is required wherever this term carries doctrinal weight, not merely narrative color.
image/likeness [of God]	εἰκών (eikōn), implied in “made in the likeness of God” (3:9)	“image, likeness”	representation, resemblance	”image,” “likeness”	Human beings, even those we curse, bear God’s image — grounding the prohibition on cursing others	ਸਰੂਪ (sarup) — High (new term). Note comparative caution: Sikh theology speaks of a divine spark/light (ਜੋਤ) within all beings; this is a genuine point of partial contact but must not be treated as identical — biblical “image of God” is a unique creational endowment, not an emanated fragment of the divine light-essence.
wisdom from above / earthly, unspiritual, demonic wisdom	σοφία ἄνωθεν / ἐπίγειος, ψυχική, δαιμονιώδης (sophia anōthen / epigeios, psychikē, daimoniōdēs)	“wisdom from above” / “earthly, soulish, demon-originated”	God-given wisdom vs. wisdom that is merely human, unregenerate, or spiritually corrupted	”wisdom from above,” “earthly wisdom,” “unspiritual/natural wisdom,” “demonic wisdom”	Central to the Wisdom from Above doctrine — a sharp either/or contrast, not a spectrum	ਉੱਪਰੋਂ ਦੀ ਬੁੱਧੀ / ਸੰਸਾਰਿਕ, ਪ੍ਰਾਣਕ, ਭੂਤਵਾਦੀ ਬੁੱਧੀ — High. ਬੁੱਧੀ reused consistently from ch.1; ਸੰਸਾਰਿਕ carries the ਸੰਸਾਰ gloss-requirement noted above; ਭੂਤਵਾਦੀ (“demon-originated”) should echo the ਭੂਤ term used for δαιμόνια in 2:19 for internal consistency.
fruit of righteousness	καρπὸς δικαιοσύνης (karpos dikaiosynēs)	“fruit of righteousness”	the moral/relational produce of righteous, peace-sown living	”fruit of righteousness,” “harvest of righteousness”	Closing image of Ch.3, summarizing the practical outworking of wisdom from above	ਧਾਰਮਿਕਤਾ ਦਾ ਫਲ — [REUSED FROM BASELINE — EXACT: ਧਾਰਮਿਕਤਾ]. Critical. Consistency check point across the whole curriculum family.

Chapter 4 — Worldliness, Friendship with God, and Submission

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
friendship with the world / enmity with God	φιλία τοῦ κόσμου / ἔχθρα τοῦ θεοῦ (philia tou kosmou / echthra tou theou)	“friendship of the world” / “enmity of God”	exclusive, either/or relational allegiance	”friendship with the world is enmity with God”	The central statement of the Worldliness vs. Friendship with God doctrine; deliberately echoes and inverts the φίλος θεοῦ (“friend of God”) of 2:23	ਸੰਸਾਰ ਨਾਲ ਮਿੱਤਰਤਾ / ਪਰਮੇਸ਼ੁਰ ਨਾਲ ਦੁਸ਼ਮਣੀ — High. ਸੰਸਾਰ carries the mandatory gloss noted in ch.1. φιλ- root consistency with 2:23’s ਮਿੱਤਰ is theologically important — the same relational vocabulary is being deliberately contrasted (friend of God vs. friend of the world) and Punjabi rendering must preserve this verbal echo.
proud / humble	ὑπερήφανος / ταπεινός (hyperēphanos / tapeinos)	“arrogant, haughty” / “lowly, humble”	pride vs. humility as opposite postures before God	”proud” / “humble"	"God opposes the proud but gives grace to the humble” (4:6, citing Prov 3:34)	ਹੰਕਾਰੀ (hankari) / ਨਿਮਰ (nimar) — Medium. Note: humility (ਨਿਮਰਤਾ) is also a highly esteemed virtue in Sikh teaching (following Guru Nanak); this is a genuine positive point of contact, similar to ਸੰਗਤ, but the passage’s grace-to-the-humble logic must still be anchored specifically in ਕਿਰਪਾ as defined by the baseline (Christ-centered, not earned through humility as a spiritual practice).
grace	χάρις (charis)	“grace, favor”	unmerited favor	”grace”	Same doctrine as Romans — grace given specifically to the humble	ਕਿਰਪਾ — [REUSED FROM BASELINE — EXACT]. High. Baseline caution applies: keep the Christ-centered source of grace explicit; do not let ਕਿਰਪਾ read as flowing from the practice of humility itself (which would reintroduce a merit framework).
submit	ὑποτάγητε (hypotagēte), aor. imperative of ὑποτάσσω	”submit yourselves, be subordinated”	voluntary submission to authority	”submit,” “submit yourselves”	Submission to God as the first step of the passage’s call to repentance (4:7)	ਅਧੀਨ ਹੋਣਾ (adheen hona) — Medium. Comparative note: this resembles but is not identical to the Sikh doctrine of submission to Waheguru’s ਹੁਕਮ (Divine Order), already flagged as a point of comparison (not substitution) under Providence in the baseline. James’s submission is a personal, relational, repentance-oriented act toward a personal Father, not submission to an impersonal cosmic order.
devil	διάβολος (diabolos)	“slanderer, accuser”	the personal chief adversary, Satan	”devil,” “Satan"	"Resist the devil, and he will flee from you” (4:7)	ਸ਼ੈਤਾਨ (shaitan) — Medium (new term). Comparative note: Sikh theology’s closest analogous category is ਮਾਇਆ, the impersonal force of illusion/attachment that obscures the truth — NOT a personal, willing, malevolent being. ਸ਼ੈਤਾਨ must be understood by translators as a personal adversary, distinct from ਮਾਇਆ’s impersonal-illusion framework.
lawgiver and judge	νομοθέτης καὶ κριτής (nomothetēs kai kritēs)	“one who gives law, and judge”	God’s unique sovereign authority to legislate and to judge	”lawgiver and judge"	"There is only one lawgiver and judge” (4:12) — exclusive divine authority	ਬਿਵਸਥਾ ਦੇਣ ਵਾਲਾ ਅਤੇ ਨਿਆਂਕਾਰੀ — Medium. ਬਿਵਸਥਾ reused [BASELINE — EXACT].
if the Lord wills	Ἐὰν ὁ Κύριος θελήσῃ (Ean ho Kyrios thelēsē)	“if the Lord should will”	conditioned submission of human plans to divine will	”if the Lord wills,” “God willing”	Corrective to arrogant planning that ignores divine sovereignty (4:13–15)	ਜੇ ਪ੍ਰਭੂ ਚਾਹੇ (je Prabhu chahe) — Medium. ਪ੍ਰਭੂ reused [BASELINE — EXACT]. Comparative note: functionally similar to everyday Punjabi/South Asian expressions of submission to divine will (cf. Sikh ਹੁਕਮ, and even the common Perso-Arabic-origin “Insha’Allah” idiom widely used across Punjabi speech regardless of religion) — a positive natural-fit expression, not a collision.
boasting	ἀλαζονεία (alazoneia)	“arrogant boasting, presumption”	vain, self-exalting confidence	”boasting,” “arrogance,” “presumption"	"All such boasting is evil” (4:16)	ਸ਼ੇਖੀ (shekhi) — Low.

Chapter 5 — Riches, Patience, the Lord’s Return, Healing, and Restoration

Term	Greek (translit.)	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Punjabi Rendering & Risk
rich	πλούσιοι (plousioi)	see ch.2	see ch.2	”rich”	Prophetic warning to the oppressive wealthy (5:1–6), continuing the Favoritism and the Poor doctrine	ਧਨੀ — reuse from ch.2. Medium.
wages	μισθός (misthos)	“wage, pay, reward”	earned payment; (elsewhere) heavenly reward	”wages,” “pay”	Withheld wages of laborers cry out against the rich (5:4) — social-justice application	ਮਜ਼ਦੂਰੀ (mazdoori) — Low-Medium.
Lord of hosts / Sabaoth	Κύριος Σαβαώθ (Kyrios Sabaōth)	“Lord of [heavenly] armies”	divine title emphasizing sovereign might	”Lord of hosts,” “Lord Sabaoth,” “Lord Almighty”	The wronged laborers’ cries have reached the sovereign, mighty God — an assurance of coming justice	ਸੈਨਾਵਾਂ ਦਾ ਪ੍ਰਭੂ (Sainavan da Prabhu) — Medium (new term). ਪ੍ਰਭੂ reused [BASELINE — EXACT]; transliterated option ਸਬਾਓਥ available for liturgical contexts.
patience/forbearance	μακροθυμία (makrothymia)	“long-temperedness, forbearance, patient waiting”	patient waiting, especially for an awaited event or person	”patience,” “longsuffering,” “patient waiting”	Patient waiting for the Lord’s coming, illustrated by a farmer awaiting the harvest (5:7–8); distinct from ὑπομονή (ch.1, endurance under pressure) though both feed the Patience and the Lord’s Return doctrine	ਧੀਰਜ (dheeraj) — Medium-High. Must be kept distinct from ਸਬਰ (ch.1’s ὑπομονή); ਧੀਰਜ here specifically names patient, hopeful waiting for a future event, not endurance under present pressure — the two Greek words and their Punjabi equivalents should not be used interchangeably across teaching materials.
coming/return of the Lord	παρουσία τοῦ Κυρίου (parousia tou Kyriou)	“arrival, presence, coming”	official/royal arrival; the Second Coming of Christ	”coming of the Lord,” “the Lord’s return,” “the Parousia”	Central eschatological hope of the letter’s final section — a single, decisive, future, linear historical event	ਪ੍ਰਭੂ ਦਾ ਆਉਣਾ (Prabhu da aauna) — Critical (new term). ਪ੍ਰਭੂ reused [BASELINE — EXACT]. This must be framed as a singular, historical, once-for-all future event, never assimilated to a cyclical cosmological framework (e.g., a repeating avatar-descent pattern from Hindu eschatology, or a generalized cyclical-time worldview). This shares the Incarnation doctrine’s “unique, non-repeatable divine act” framing already established in the baseline, applied here to Christ’s future rather than past coming.
Job (proper name)	Ἰώβ (Iōb)	—	historical figure, exemplar of endurance	”Job”	Cited as the exemplar of ὑπομονή (5:11)	ਅੱਯੂਬ (Ayyub) — Low, established Punjabi Bible proper-name form.
Elijah (proper name)	Ἠλίας (Ēlias)	—	historical prophetic figure, exemplar of effective prayer	”Elijah”	Cited as the exemplar of effective, righteous prayer (5:17–18)	ਏਲੀਯਾਹ (Eliyah) — Low, established Punjabi Bible proper-name form.
oath	ὅρκος / ὀμνύω (horkos / omnyō)	“oath / to swear an oath”	formal vow invoking a higher power as witness	”oath,” “swear"	"Do not swear… let your yes be yes” (5:12) — integrity of speech, connecting back to the Taming the Tongue doctrine	ਸਹੁੰ (sahun) — Low-Medium. Cultural note: oath-taking (e.g. on the Guru Granth Sahib) carries weight in Punjabi culture; James’s point is the integrity of ordinary speech, not a prohibition specific to sacred oaths, so no direct collision, but a brief clarifying note may aid teaching.
elders	πρεσβύτεροι (presbyteroi)	“elders”	recognized senior/leadership figures of the local congregation	”elders”	Congregational leaders called to pray over the sick (5:14)	ਬਜ਼ੁਰਗ (bazurg), qualified as ਮੰਡਲੀ ਦੇ ਬਜ਼ੁਰਗ
anointing with oil	ἀλείψαντες ἐλαίῳ (aleipsantes elaiō)	“having anointed with oil”	practical/medicinal and prayer-accompanying act	”anointing with oil,” “anointing him with oil”	Physical act accompanying the prayer of faith for the sick (5:14)	ਤੇਲ ਲਾਉਣਾ (tel launa) — Medium (new term). Comparative note: distinct from ritual anointing/consecration ceremonies in South Asian religious traditions (e.g., abhishek, or the Sikh Amrit ceremony) which confer a change of sacred status; James’s anointing is a simple prayer-accompanying act of faith, not a sacrament conferring new spiritual status.
prayer of faith	εὐχὴ τῆς πίστεως (euchē tēs pisteōs)	“the prayer/vow of faith”	prayer offered in confident trust	”the prayer of faith”	Faith-filled prayer that God uses to heal (5:15) — connects the core passage’s “can faith save?” question to a concrete positive answer in the healing/restoration context	ਨਿਹਚਾ ਦੀ ਪ੍ਰਾਰਥਨਾ — High. ਨਿਹਚਾ reused [BASELINE — EXACT].
save/heal	σῷζω / ἰάομαι (sōzō / iaomai)	“to save/rescue” / “to heal”	physical healing and/or spiritual deliverance (context-dependent, esp. σῷζω)	“save,” “heal,” “make well”	James 5:15’s “will save the one who is sick” (σώσει) is physical-healing-primary but resonant with the salvation vocabulary of the whole letter; 5:16’s ἰαθῆτε (“be healed”) is unambiguously physical	ਬਚਾਉਣਾ (for σῷζω, reused from core passage) / ਚੰਗਾ ਕਰਨਾ (changa karna, for ἰάομαι) — High. Flag: keep the physical-healing sense of 5:15–16 distinct from the soteriological ਮੁਕਤੀ doctrine even while noting the deliberate wordplay; do not let healing-in-answer-to-prayer be taught as guaranteed in every case, and do not conflate physical healing with the doctrine of eternal salvation.
raise up	ἐγερεῖ (egerei), fut. of ἐγείρω	”will raise up”	to lift up physically from sickness/bed; (elsewhere, of Christ) to raise from death	”will raise him up,” “will restore him"	"The Lord will raise him up” (5:15) — physical restoration from sickbed	ਉਠਾਵੇਗਾ (uthavega) — Medium (disambiguation risk). MUST NOT be rendered with or confused with ਪੁਨਰ-ਉਥਾਨ (the baseline’s Critical resurrection term); this ἐγείρω use is ordinary physical restoration from illness, not resurrection from death.
confess sins to one another	ἐξομολογεῖσθε ἀλλήλοις τὰς ἁμαρτίας (exomologeisthe allēlois tas hamartias)	“confess/acknowledge sins to one another”	mutual, horizontal acknowledgment of sin within the believing community	”confess your sins to one another”	Core text for the Confession and Restoration doctrine — mutual, not institutional/priestly, confession	ਇੱਕ ਦੂਜੇ ਅੱਗੇ ਪਾਪ ਮੰਨਣਾ (ikk dooje agge paap mannana) — Medium (new term). Note: must be understood as mutual, horizontal confession among believers, not a formal priestly-sacramental confession booth practice; ਪਾਪ reused [BASELINE — EXACT].
effective prayer	δέησις… ἐνεργουμένη (deēsis… energoumenē)	“prayer… being at work/effective”	prayer that produces real results because of the one praying	”the effective prayer of a righteous person,” “the prayer of a righteous man has great power"	"The prayer of a righteous person has great power as it is working” (5:16)	ਧਰਮੀ ਦੀ ਪ੍ਰਾਰਥਨਾ ਅਸਰਦਾਰ ਹੁੰਦੀ ਹੈ — Medium. ਧਰਮੀ (righteous [one]) shares the root of the baseline’s Critical ਧਾਰਮਿਕਤਾ term family; maintain consistency.
turn back a sinner from wandering	ἐπιστρέψῃ τις αὐτὸν, ἀπὸ πλάνης (epistrepsē tis auton, apo planēs)	“should turn him back, from wandering/error”	restoring a straying believer	”brings back a sinner from wandering,” “turns him from the error of his way”	The closing exhortation of the letter — restoration of the wandering believer, cross-referencing the Confession and Restoration doctrine	ਭੁੱਲੇ ਹੋਏ ਨੂੰ ਵਾਪਸ ਲਿਆਉਣਾ (bhulle hoye nu vapas liauna) — Medium.
save a soul from death	σώσει ψυχὴν ἐκ θανάτου (sōsei psychēn ek thanatou)	“will save a soul from death”	rescue from spiritual death/final judgment through restoration	”will save his soul from death”	Reuses ψυχή (ਜਾਨ) and θάνατος (ਮੌਤ) established in ch.1; closes the letter on a note of restorative hope	ਜਾਨ ਨੂੰ ਮੌਤ ਤੋਂ ਬਚਾਉਣਾ — High, reusing established ch.1 vocabulary.
cover a multitude of sins	καλύψει πλῆθος ἁμαρτιῶν (kalypsei plēthos hamartiōn)	“will cover a multitude of sins”	the restorative, sin-covering fruit of bringing a wanderer back	”will cover a multitude of sins”	The letter’s closing image; must be read as a description of restoration’s fruit, not a new means of atonement earned by the restorer’s act	ਬਹੁਤ ਸਾਰੇ ਪਾਪਾਂ ਨੂੰ ਢੱਕ ਦੇਵੇਗਾ (bahut sare paapan nu dhak devega) — High. MANDATORY cross-reference note to the Faith and Works doctrine (core passage): this “covering” of sins is the fruit of restorative love, not a merit-earning act that itself atones for sin in a self-generated or karma-like sense; Christ’s atoning work alone forgives sin (per the baseline’s imputed_righteousness and justification entries).

Summary of Structural Findings for Phase 1 Continuation

“Works” (ἔργα) is the single highest-priority new term in this curriculum. Its proximity to ਕਰਮ (karma) creates a doctrinal collision risk more severe than any single term newly introduced in James, requiring Critical-tier handling throughout the core passage and beyond.
Two new RETAINED-WITH-MANDATORY-GLOSS terms are identified, following the baseline’s ਮੁਕਤੀ precedent: ਸੰਸਾਰ (world/κόσμος, vs. saṃsāra) and ਨਰਕ (hell/Gehenna, vs. Naraka). Both should be retained per established Punjabi Bible tradition but require the same mandatory-gloss discipline as ਮੁਕਤੀ.
A new “reserved title” collision is identified for ਸ਼ਬਦ, parallel to the baseline’s ਗੁਰੂ prohibition: “word” (λόγος, in its doctrinal sense of God’s revealed message) must use ਬਚਨ, never ਸ਼ਬਦ, to avoid the Shabad-Guru doctrine.
James 2:21–24’s use of “justified” requires the same Critical human-theologian routing as the baseline’s justification doctrine, but with an additional mandatory harmonization note not present in the Romans material, since James’s evidentiary use of δικαιόω sits in surface tension with Paul’s forensic use of the same verb family.
Several genuinely positive bridge terms recur (ਸੰਗਤ-adjacent ਮਿੱਤਰ/friendship vocabulary, ਨਿਮਰ/humility, ਦੁਚਿੱਤਾ/double-mindedness) that can be taught as areas of contact rather than pure risk, consistent with the baseline’s treatment of ਸੰਗਤ and ਪਵਿੱਤਰ.

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