Semantic Analysis: Isaiah (Arabic Destination Language Package)

Methodology Note

Isaiah is a Hebrew (with a few Aramaic-adjacent forms) Old Testament book, not a Koine Greek New Testament book. This analysis therefore works from the Masoretic Hebrew text as the base original-language layer, since that is the linguistic authority for doctrine and translation risk. Where a New Testament author quotes Isaiah, the Septuagint (LXX) Greek rendering is cited alongside the Hebrew, because it is frequently the LXX wording (not the Hebrew) that the NT author is building on, and because several LXX lexical choices (e.g. παῖς/δοῦλος for עֶבֶד, παρθένος for עַלְמָה) have shaped the Christian doctrinal reading of Isaiah for two millennia and therefore shape the destination-language risk profile as well.

All terms already fixed in the baseline Romans translation_memory.json (e.g. الله, الرب, المسيح, الإيمان, البر, التبرير, الخلاص, المجد, الروح القدس, ابن الله, التجسد, القيامة, العهد, الناموس, الخطية, الأمم, إسرائيل, داود, يسوع, نسل داود, البر المحسوب, الشفاعة, العناية الإلهية, اختيار الله, السلام, النعمة) are reused exactly and are not re-litigated below except where Isaiah introduces new nuance requiring a translator’s note. New terms specific to Isaiah’s doctrinal content are analyzed in full and carried into 08_core_glossary.md.

---

PART 1 — CORE PASSAGE: ISAIAH 53:1-12 (Verse-by-Verse)

This passage is the fourth and climactic Servant Song (beginning at 52:13) and the theological anchor of “The Coming Messiah and Suffering Servant” doctrine. Every verse below lists load-bearing terms with: Hebrew original, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Isaiah 53, and destination-language (Arabic) rendering risk.

Isaiah 52:13-15 (Servant Song Overture — immediately precedes the core passage)

Terms	Variants	Contextual Theological Meaning	Arabic Rendering & Risk
exalted / lifted up / very high יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד yārûm wə-niśśā’ wə-gābah mə’ōd ”he will be high and lifted up and exalted greatly”	royal enthronement language elsewhere used only of YHWH (6:1; 57:15) “exalted,” “lifted up,” “raised high”	Applies divine-enthronement vocabulary to the Servant after his suffering — resurrection/ascension trajectory anticipated before the suffering is even narrated.	يرتفع ويتعالى ويعلو جدًا. Risk: Critical — this is exaltation language elsewhere reserved for YHWH’s own throne (6:1); must not be flattened to ordinary human vindication.
sprinkle many nations יַזֶּה גּוֹיִם רַבִּים yazzeh gôyim rabbîm ”he will sprinkle/spatter many nations”	priestly cultic term for ritual cleansing with blood (Lev 14:7; 16:14) OR “startle/astonish” (alternate reading reflected in LXX θαυμάσονται) “sprinkle,” “cleanse,” “startle,” “astonish”	Genuine textual ambiguity. The priestly-cleansing reading ties the Servant’s death to sacrificial atonement extended to the nations (Salvation Extended to the Nations doctrine); the “astonish” reading emphasizes the nations’ shocked reaction to his exaltation.	يُطهّر (or) يُبهت أممًا كثيرة. Risk: High — flag for theologian review; note both readings, prefer the sacrificial-cleansing sense given 53:5-10’s sacrificial vocabulary, but do not suppress the alternate reading in study notes.

v.1 — “Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed?”

Terms	Variants	Theological Meaning	Arabic Risk
believed הֶאֱמִין he’ĕmîn ”trusted, considered firm”	root אמן (same root as “amen” — firmness, reliability); trust/reliance, not mere intellectual assent ”believed,” “trusted,” “had faith in”	The report about the Servant requires the same personal trust-reliance that Romans 1:17/4 requires of the gospel — reuse the baseline “faith” term exactly.	الإيمان (REUSE baseline TM exactly — الإيمان/آمن). Risk: High (per baseline notes: must be read as trust, not Islamic creedal iman).
arm of the LORD זְרוֹעַ יהוה zərôa’ YHWH ”the LORD’s forearm”	idiom for God’s active, effective power/agency in salvation and judgment (Exod 6:6; Isa 51:9) “arm of the LORD,” “power of the LORD”	God’s own saving power is revealed precisely in the Servant’s suffering — a deliberate paradox (weakness as the vehicle of divine power).	ذراع الرب. Risk: High — pair explicitly with “قوة الله” (power_of_god, baseline TM) in teaching notes so readers see this is not a literal-body anthropomorphism but the same divine-power category already established in Romans 1:16.

v.2 — “For he grew up before him like a young plant, and like a root out of dry ground…”

Terms	Variants	Theological Meaning	Arabic Risk
root out of dry ground שֹׁרֶשׁ מֵאֶרֶץ צִיָּה shōresh mē’ereṣ ṣiyyāh ”a root from a parched land”	continues the Branch/root-of-Jesse messianic image line (11:1) “root,” “shoot”	Links the Suffering Servant to the earlier Davidic Branch prophecies — the humble, unpromising origin of the Messiah.	جذر من أرض قاحلة. Risk: High — must be taught alongside “نسل داود” (seed_of_david, baseline TM) and Isaiah 11’s “غصن” (branch) so the connection to Davidic messianic hope is not lost.
no form, no majesty לוֹ תֹאַר וְלוֹא הָדָר lō tō’ar wə-lō’ hādār ”no form/appearance and no splendor”	הָדָר often describes royal/divine splendor (cf. כָּבוֹד, glory) “majesty,” “splendor,” “comeliness”	The Servant’s incarnate humility deliberately withholds outward glory — a direct counterpoint to Islamic expectation that a true prophet/king of God display visible honor and worldly success.	لا صورة له ولا جمال… لا مظهر فنستحسنه. Risk: Critical — this verse is one of the most theologically loaded in the passage for a Muslim-background reader: it must be taught as intentional self-emptying (kenosis, cf. incarnation doctrine, التجسد) not failure or divine abandonment.

v.3 — “He was despised and rejected by men, a man of sorrows, and acquainted with grief…”

Terms	Variants	Theological Meaning	Arabic Risk
despised and rejected נִבְזֶה וַחֲדַל אִישִׁים nibzeh wa-ḥădal ‘îshîm ”despised and forsaken of men”	social rejection, contempt ”despised,” “rejected,” “shunned”	Establishes the humanity_of_christ doctrine’s suffering dimension — real social rejection, not merely theological abstraction.	محتقر ومخذول من الناس. Risk: High.
man of sorrows / acquainted with grief אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי ’îsh mak’ōvôt wîdûa’ ḥōlî ”a man of pains and known of sickness/grief”	מַכְאוֹב = physical/emotional pain; חֹלִי = sickness, grief, weakness ”man of sorrows,” “man of suffering,” “familiar with suffering”	The single most quoted phrase for the doctrine of Christ’s genuine human suffering; directly confronts the Quranic denial that Jesus suffered at all (see resurrection_of_christ doctrine note, baseline registry).	رجل أحزان ومختبر الحزن (مُختبِر الأوجاع). Risk: Critical — must be taught with the apologetic scaffolding already required for القيامة (resurrection): establishing that the Servant genuinely suffered is the necessary precondition for the rest of the chapter.

v.4 — “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God…”

Terms	Variants	Theological Meaning	Arabic Risk
borne / carried נָשָׂא … סָבַל nāśā’ … sāval ”lifted/carried … bore the weight of”	נשא = lift, carry, bear (also “forgive,” e.g. Exod 34:7); סבל = bear a burden ”borne,” “carried,” “taken up”	THE substitutionary-bearing verb pair of the passage — the Servant carries something that is not his own (our griefs/sorrows). This is the direct scriptural basis for penal substitutionary atonement.	حَمَل … تحمّل. Risk: Critical — direct collision with Quran 6:164 (“no bearer of burdens shall bear another’s burden”) already flagged in the baseline salvation doctrine note. This verse must be taught as the explicit biblical answer that contradicts that verse; do not soften نشا/سبل into merely “sympathized with” or “was near to.”
stricken, smitten by God נָגוּעַ מֻכֵּה אֱלֹהִים nāgûa’ mukkeh ‘Ĕlōhîm ”touched/struck, smitten of God”	disease/plague-affliction language (cf. Lev 13, “nagua” = leprous), applied here ironically — the onlookers misjudge the cause of his suffering as personal divine punishment ”stricken,” “smitten of God,” “afflicted”	The onlookers wrongly assume the Servant suffers for his own sin; the text will correct this misreading in v.5. Critical for teaching that Christ’s suffering was penal substitution, not personal punishment for his own guilt.	مصابًا مضروبًا من الله. Risk: Critical — must be paired immediately with v.5’s correction so the passage is not misread as confirming the Servant’s own guilt.

v.5 — “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.”

Terms	Variants	Theological Meaning	Arabic Risk
pierced / crushed מְחֹלָל … מְדֻכָּא məḥōlāl … mədukkā‘ “pierced through/profaned … crushed, ground down”	חלל = pierce, wound fatally, profane; דכא = crush, pulverize ”pierced,” “wounded,” “crushed,” “bruised”	Describes violent, fatal, physical suffering — establishes the historicity of a genuinely lethal ordeal, the necessary precondition (per baseline resurrection_of_christ doctrine note) for teaching a real, historical crucifixion and resurrection.	مجروح … مسحوق. Risk: Critical.
our transgressions / our iniquities פְּשָׁעֵנוּ … עֲוֹנֹתֵינוּ pəshā’ênû … ‘ăwōnōtênû ”our rebellions … our crookednesses”	פֶּשַׁע = willful rebellion/breach of relationship; עָוֹן = guilt/iniquity, moral crookedness ”transgressions,” “sins,” “iniquities,” “rebellion”	Establishes that the cause of the Servant’s suffering is the sin of others, not his own — the forensic substitution at the heart of justification doctrine.	معاصينا … آثامنا. Risk: Critical — reuse الخطية (sin, baseline TM) family; do not let عَوَن collapse into “mistake” or “shortcoming,” which would soften the moral weight of the term.
chastisement / peace מוּסַר שְׁלוֹמֵנוּ mûsar shəlōmênû ”the discipline that produces our peace/well-being”	מוּסָר = disciplinary correction/punishment; שָׁלוֹם = peace, wholeness, well-being ”chastisement for our peace,” “punishment that brought us peace”	Directly parallel to the “peace_with_god” doctrine already anchored in Romans 5:1 — peace is achieved through penal substitution, not through subjective tranquility (tuma’ninah) attained by the sufferer’s own effort.	تأديب سلامنا عليه. Risk: Critical — السلام is a fixed baseline term (peace_with_god doctrine); this verse supplies its Old Testament sacrificial grounding and must be cross-referenced explicitly.
with his wounds we are healed וּבְחֲבֻרָתוֹ נִרְפָּא־לָנוּ û-va-ḥăvurātô nirpā’-lānû ”and by his stripe/bruise there is healing for us”	חַבּוּרָה = wound, welt, stripe (from flogging); רפא = heal, restore ”by his wounds we are healed,” “his stripes healed us”	Physical suffering effects spiritual/relational healing — cited in 1 Peter 2:24 as the ground of sanctification, not merely physical healing.	وبجرحه (بحبره) شُفينا. Risk: Critical — caution translators against a purely physical-healing (health-and-wealth) reading; the primary referent is healing from sin’s guilt and power, consistent with sanctification doctrine (baseline TM: التقديس).

v.6 — “All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.”

Terms	Variants	Theological Meaning	Arabic Risk
gone astray תָּעִינוּ tā’înû ”we have wandered/erred”	wandering sheep metaphor; also moral straying ”gone astray,” “wandered,” “erred”	Universal indictment — every person, without exception, has wandered; ties directly to universal_human_accountability doctrine (baseline registry), which must be taught against the fitrah assumption of innate purity.	ضللنا (كخراف ضللنا). Risk: High.
laid on him the iniquity of us all הִפְגִּיעַ בּוֹ אֵת עֲוֹן כֻּלָּנוּ hifgîa’ bô ‘et ‘ăwōn kullānû ”caused to fall/strike upon him the iniquity of all of us”	הפגיע (hiphil of פגע) = cause to encounter/strike; note this is the same root that yields “intercession” (יַפְגִּיע) in v.12 ”laid on him,” “made to bear,” “caused to fall on him”	God himself is the active agent transferring the guilt onto the Servant — this is not human injustice alone but a divine, judicial act of imputation, the OT root of imputed_righteousness doctrine’s reverse movement (our guilt credited to him, his righteousness credited to us).	وضع عليه إثم جميعنا. Risk: Critical — cross-reference البر المحسوب (imputed_righteousness, baseline TM): this verse is the “sin imputed to Christ” half of the double imputation the New Testament completes with “righteousness imputed to us.”

v.7 — “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter…”

Terms	Variants	Theological Meaning	Arabic Risk
opened not his mouth לֹא יִפְתַּח פִּיו lō’ yiftaḥ pîw ”he did not open his mouth”	silence under injustice; voluntary non-resistance ”did not open his mouth,” “remained silent”	The Servant’s silence is voluntary submission, not powerlessness — echoed in the Gospel Passion narratives (Matt 27:12-14).	لم يفتح فاه. Risk: Medium.
like a lamb led to the slaughter כַּשֶּׂה לַטֶּבַח יוּבָל ka-śśeh la-ṭṭevaḥ yûvāl ”like a sheep/lamb brought to the slaughter”	sacrificial-lamb imagery, evoking Passover (Exod 12) and Levitical sacrifice ”lamb led to the slaughter,” “sheep before its shearers”	Direct typological anchor for “Lamb of God” Christology (John 1:29); quoted of the Servant in Acts 8:32 (Philip and the Ethiopian eunuch, LXX ὡς πρόβατον ἐπὶ σφαγήν).	كالحمل يُساق إلى الذبح (كشاة تُساق إلى الذبح). Risk: Critical — this is the sacrificial-lamb typology underlying the entire NT atonement vocabulary; must be preserved with full sacrificial force, not generalized to “a victim.”

v.8 — “By oppression and judgment he was taken away… cut off from the land of the living, stricken for the transgression of my people.”

Terms	Variants	Theological Meaning	Arabic Risk
judgment מִשְׁפָּט mishpāṭ ”judgment, legal proceeding”	can mean either just verdict or (as here) a corrupted/unjust legal process ”judgment,” “justice,” “judicial process”	Ironic: the Servant who elsewhere brings mishpat (justice) to the nations (42:1,4) here suffers an unjust mishpat himself — directly anticipates the Gospels’ account of Christ’s unjust trial.	حكم (ظلم وحكم أُخذ). Risk: High — see glossary entry “justice/mishpat” for the broader term; here the sense is ironic/negative and must not be confused with the positive divine-justice sense elsewhere in Isaiah.
cut off from the land of the living נִגְזַר מֵאֶרֶץ חַיִּים nigzar mē’ereṣ ḥayyîm ”cut off from the land of the living”	euphemism for death, specifically premature/violent death ”cut off,” “put to death”	States plainly and historically that the Servant died — the crucial factual anchor that, per baseline resurrection_of_christ doctrine note, must be established before resurrection has anything to refer to. This verse (with v.9) is quoted at Acts 8:32-33 in the foundational evangelistic use of this chapter.	قُطع من أرض الأحياء. Risk: Critical.

v.9 — “And they made his grave with the wicked, and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.”

Terms	Variants	Theological Meaning	Arabic Risk
no violence, no deceit לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו lō’-ḥāmās ‘āśāh wə-lō’ mirmāh bə-pîw ”he did no violence and no deceit was in his mouth”	חָמָס = violent injustice; מִרְמָה = deceit, treachery ”no violence, no deceit”	Establishes the Servant’s sinlessness — his death cannot be explained as punishment for his own wrongdoing, strengthening the substitutionary reading of vv.4-6.	لم يعمل ظلمًا ولا كان في فمه غش. Risk: High.
a note on textual ambiguity וְאֶת־עָשִׁיר בְּמֹתוֹ (MT) vs. LXX/1QIsa variants — the Hebrew reading “with a rich man in his death” differs from some ancient reading traditions	genuine text-critical variant —	Translators should flag this as a known textual variant rather than silently harmonizing; does not affect any Critical doctrine but should be noted for scholarly transparency.	Flag for translator note; Risk: Low (textual, not doctrinal).

v.10 — “Yet it was the will of the LORD to crush him… when his soul makes an offering for guilt…”

Terms	Variants	Theological Meaning	Arabic Risk
the will/pleasure of the LORD חָפֵץ יהוה ḥāfeṣ YHWH ”the LORD delighted/willed”	חָפֵץ = to delight in, desire, will ”pleased the LORD,” “the LORD’s will”	Places the crushing of the Servant within God the Father’s own sovereign purpose — the atonement is the Father’s plan, not merely something inflicted on the Son from outside the Godhead. Requires careful teaching alongside father/son_of_god doctrine so it is not misheard as divine cruelty toward an unwilling victim, but as a unified triune purpose the Son embraces (cf. John 10:17-18).	مسرّة الرب / سُرَّ الرب. Risk: Critical.
guilt offering אָשָׁם ’āshām ”guilt/reparation offering”	one of the five Levitical sacrifice categories (Lev 5:14-6:7), specifically atoning for guilt requiring restitution ”guilt offering,” “sin offering,” “offering for guilt”	THE explicit sacrificial-system term of the passage — identifies the Servant’s death as a literal fulfillment of the Levitical atonement pattern, not a metaphor. Direct collision point with the Quranic denial of substitutionary atonement (6:164, already flagged in baseline salvation doctrine note).	ذبيحة إثم / كبش إثم. Risk: Critical — the single most theologically load-bearing sacrificial term in the chapter; must never be softened to a generic “sacrifice” (تضحية) that loses the specific guilt-bearing, substitutionary Levitical sense.
he shall see his offspring, prolong his days יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים yir’eh zera’ ya’ărîk yāmîm ”he will see seed, he will lengthen days”	seed/offspring = continuing legacy/life; lengthened days = extended lifespan ”see his offspring,” “prolong his days,” “see his seed”	Astonishing juxtaposition immediately after his death: the dead Servant will “see” descendants and live long days — the Old Testament’s own internal witness that resurrection life follows the Servant’s sacrificial death.	يرى نسلاً وتطول أيامه. Risk: Critical — must be taught explicitly as anticipating resurrection (القيامة, baseline TM), since a slain figure “prolonging his days” is otherwise incoherent; do not let this be read as merely metaphorical legacy through disciples.

v.11 — “Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.”

Terms	Variants	Theological Meaning	Arabic Risk
the righteous one, my servant צַדִּיק עַבְדִּי ṣaddîq ‘avdî ”righteous one, my servant”	צַדִּיק = righteous, innocent, just; עֶבֶד = servant/slave ”my righteous servant,” “the righteous one, my servant”	Combines the Servant title with an explicit declaration of his own righteousness (contrast his sinlessness in v.9) — he does not need justifying himself; he justifies others.	عبدي البار / الصدّيق عبدي. Risk: Critical — see glossary entry “Servant of the LORD” for the עֶבֶד collision risk with Islamic ‘abd-Allah universal servanthood.
shall justify / make many to be accounted righteous יַצְדִּיק לָרַבִּים yaṣdîq lā-rabbîm ”he will declare-righteous/justify the many”	hiphil (causative) of צדק — “to cause to be righteous” in the forensic-declarative sense, not moral transformation ”shall justify,” “make righteous,” “make many to be accounted righteous”	This is the OT lexical root (צדק) standing directly behind Paul’s doctrine of justification (δικαίωσις) — the strongest single Old Testament bridge to the baseline Critical term “justification” (التبرير).	يُبرِّر (REUSE baseline TM exactly: التبرير, tabrīr). Risk: Critical — must be taught with the full weight of the baseline note: a forensic, one-time legal declaration credited to the many, not a Sufi-style self-purification process (تزكية) achieved by their own effort. This verse is one of the strongest apologetic bridges in the whole book for teaching justification against the tazkiyah/tabrir distinction already fixed in the baseline.
bear their iniquities עֲוֹנֹתָם יִסְבֹּל ’ăwōnōtām yisbōl ”their iniquities he will bear/carry”	סבל, same root as v.4 — repeated for emphasis at the chapter’s theological climax ”bear their iniquities,” “carry their sins”	Final, climactic restatement of substitutionary bearing — directly answering Quran 6:164’s denial one final time before the chapter’s close.	يحملها (آثامهم هو يحملها). Risk: Critical.

v.12 — “Therefore I will divide him a portion with the great… because he poured out his soul to death… yet he bore the sin of many, and makes intercession for the transgressors.”

Terms	Variants	Theological Meaning	Arabic Risk
poured out his soul to death הֶעֱרָה לַמָּוֶת נַפְשׁוֹ he’ĕrāh la-mmāwet nafshô ”he emptied out his soul/self to death”	ערה = pour out, empty; a voluntary, self-giving death, not a death merely suffered passively ”poured out his soul,” “he gave himself unto death”	Emphasizes the Servant’s voluntary self-offering — directly relevant to countering any reading of the crucifixion as something merely done to a passive victim (relevant also to the theophany/incarnation doctrine’s teaching that the Son willingly assumed suffering).	سكب للموت نفسه. Risk: Critical.
numbered with the transgressors וְהוּא בַּפֹּשְׁעִים נִמְנָה wə-hû’ ba-ppōshə’îm nimnāh ”and he was counted among the rebels”	legal/social classification with wrongdoers despite his own innocence ”numbered with transgressors,” “counted among sinners”	Fulfilled literally in the Gospels — crucified between two criminals (Luke 23:32-33).	أُحصي مع أثمة. Risk: High.
bore the sin of many חֵטְא רַבִּים נָשָׂא ḥeṭ’ rabbîm nāśā‘ “the sin of many he bore”	חֵטְא = sin (missing the mark; reuse baseline الخطية family); נשא = bear/carry, again ”bore the sin of many,” “carried the sins of many”	The passage’s final substitutionary-bearing statement — “many” (רַבִּים) is the same word Jesus echoes in Mark 10:45 (“a ransom for many”).	حمل خطية كثيرين. Risk: Critical.
makes intercession for the transgressors וְלַפֹּשְׁעִים יַפְגִּיעַ wə-la-ppōshə’îm yafgîa‘ “and for the transgressors he intercedes/pleads”	hiphil of פגע — same root as v.6’s “laid on him” — the Servant who bore the imputed guilt now actively intercedes for the guilty ”makes intercession,” “intervenes for,” “pleads for”	Direct Old Testament root for the New Testament doctrine of Christ’s ongoing, exclusive intercession (Rom 8:34; Heb 7:25).	يشفع في المخطئين (REUSE baseline TM: الشفاعة, al-shafā’ah). Risk: High — per baseline note, must be taught as exclusive and once-for-all, directly answering the live, contested Islamic category of intercession (shafā’ah), where mainstream Sunni piety looks to Muhammad’s “greater intercession” at Judgment. This verse is the OT root of Christ’s unique, superior intercessory office.

---

PART 2 — WHOLE-BOOK CHAPTER-BY-CHAPTER ANALYSIS (Isaiah 1–66)

Every chapter of Isaiah is reviewed below. Chapters contributing no new load-bearing theological vocabulary beyond terms already treated (in an earlier chapter or in the core passage above) state this explicitly. New terms are given full field treatment on first occurrence and cross-referenced afterward.

Chapters 1–5 — Indictment of Judah (Judgment on Israel’s Idolatry and Injustice)

Chapter 1 — introduces the doctrine of Judgment on Idolatry and Injustice.

Terms	Variants	Theological Meaning	Arabic Risk
transgression / rebellion פֶּשַׁע pesha‘ “breach, rebellion”	willful covenant-breaking rebellion, stronger than a mere mistake ”transgression,” “rebellion,” “sin”	Opens the book’s indictment: “sons I have raised… but they have rebelled against me” (1:2) — establishes the relational-covenant frame for all subsequent sin-language.	معصية / عصيان. Risk: High — reuse alongside الخطية (baseline TM) as a covenant-rebellion-specific nuance within the broader “sin” category.
Zion צִיּוֹן Ṣiyyôn proper name of Jerusalem’s temple hill	metonym for Jerusalem, the covenant people, and (eschatologically) the future redeemed city ”Zion,” “Daughter of Zion”	Introduced here as “the faithful city” turned “harlot” (1:21) — establishes Zion as the book’s central symbol of both judgment and future restoration (both bracketing doctrines of this curriculum).	صهيون. Risk: High — see full glossary entry; contemporary Arabic political usage (“الصهيونية”) requires deliberate pastoral framing so the term is read theologically, not politically.
wash yourselves clean הִזַּכּוּ hizzakkû ”make yourselves pure/clean”	ritual and moral purification language together ”wash yourselves,” “make yourselves clean”	Explicitly subordinates ritual cleansing to moral repentance (“cease to do evil, learn to do good,” 1:16-17) — a helpful bridge for readers accustomed to ritual purity categories (wudu-style), redirecting toward relational/moral holiness (reuse baseline “holy” note).	تطهروا. Risk: Medium.

Chapter 2 — “the latter days,” Day of the LORD.

Terms	Variants	Theological Meaning	Arabic Risk
the latter days בְּאַחֲרִית הַיָּמִים bə-‘aḥărît ha-yāmîm ”in the end/latter part of the days”	eschatological horizon term ”latter days,” “last days”	Introduces the eschatological frame in which “the mountain of the LORD’s house” is exalted and nations stream to it — the seed of the New Heavens and New Earth / Salvation Extended to Nations doctrines.	آخر الأيام. Risk: Medium.
the Day of the LORD יוֹם יהוה yôm YHWH ”the Day of YHWH”	a specific day (or era) of decisive divine judgment and vindication ”the Day of the LORD,” “that day”	Recurs throughout Isaiah (2:12; 13:6,9; 34:8) as the day God judges pride and vindicates his people; distinct from the generic Islamic Yawm al-Qiyāmah/Yawm al-Dīn, which is not tied to a specific redemptive-historical figure (Christ) the way this Day increasingly is in Isaiah’s later chapters.	يوم الرب. Risk: High — must be distinguished pastorally from Yawm al-Qiyāmah so readers do not simply fold this into the generic Islamic Judgment Day without the Christ-centered redemptive-historical content Isaiah gives it.

Chapters 3–4 — leaders judged; the “Branch of the LORD.”

Terms	Variants	Theological Meaning	Arabic Risk
the Branch of the LORD צֶמַח יהוה ṣemaḥ YHWH ”the sprout/growth of YHWH”	first appearance of Isaiah’s messianic “Branch” vocabulary (parallel to 11:1’s נֵצֶר and Jer 23:5’s צֶמַח) “Branch of the LORD,” “shoot of the LORD”	A future remnant will be called holy, adorned by “the Branch of the LORD” (4:2) — early seed of the Davidic-Messiah Branch theme developed fully in ch.11.	غصن الرب. Risk: High — cross-reference with ch.11’s “Branch of Jesse” entry; same messianic trajectory, reuse consistent rendering across the curriculum.

Chapter 5 — Song of the Vineyard.

Terms	Variants	Theological Meaning	Arabic Risk
vineyard כֶּרֶם kerem ”vineyard”	agricultural metaphor for Israel as God’s cultivated, cared-for people ”vineyard”	God’s careful covenant-cultivation of Israel, and his grief over its fruitlessness (injustice, bloodshed instead of righteousness) — foundational metaphor reused in 27:2-6.	الكرم. Risk: Low-Medium.
justice / righteousness (paired) מִשְׁפָּט / צְדָקָה mishpāṭ / ṣədāqāh ”judgment” / “righteousness”	the classic Isaianic word-pair for right social order under God ”justice and righteousness”	God “looked for justice, but behold, bloodshed” (5:7) — establishes mishpat/tsedaqah as the paired standard by which Judah is indicted throughout the book; tsedaqah here reuses baseline البر (Critical, salvation doctrine) but note the social-ethical sense operative in Isaiah’s prophetic oracles is distinct from (though related to) Paul’s forensic-salvation sense — both senses must be taught, not collapsed into each other.	العدل والبر. Risk: High — see glossary entry “Justice (mishpat).”

Chapter 6 — The Holiness and Majesty of God (deep-dive doctrine chapter)

Terms	Variants	Theological Meaning	Arabic Risk
Seraphim שְׂרָפִים śərāfîm ”burning ones”	six-winged throne-attendant beings, distinct category from cherubim ”seraphim,” “burning ones”	Guard and proclaim God’s holiness directly at his throne — establish the immediate, awe-inducing context of divine holiness.	السّرافيم. Risk: Medium — no direct Islamic angelological equivalent by this name; note explicitly that these are not intercessory “friends of God” (see baseline caution on الأولياء re: saints) but throne-attendant created beings whose sole function is worship and proclamation of holiness.
Holy, holy, holy (Trisagion) קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ qādôsh qādôsh qādôsh ”holy, holy, holy”	triple repetition as Hebrew superlative intensifier (“utterly holy”), quoted in Revelation 4:8 ”Holy, holy, holy”	The foundational statement of divine holiness/transcendence in Scripture. Christian tradition has long heard Trinitarian resonance in the threefold repetition, but the Hebrew grammatical function is an intensive superlative, not an explicit doctrinal statement of three Persons; teach both — the superlative sense as primary, the traditional Trinitarian resonance as a legitimate secondary reading — without overclaiming grammatical proof.	قدوس، قدوس، قدوس (REUSE baseline “holy” root: مقدس/قدوس). Risk: Critical — shares the ق-د-س root with Al-Quddus (one of Allah’s 99 names) and al-Quds (Jerusalem), generally safe shared vocabulary per baseline note; the risk is not the word but ensuring the full weight of transcendent, unapproachable holiness is conveyed without collapsing into a bare ritual-purity sense.
Holy One of Israel קְדוֹשׁ יִשְׂרָאֵל qədôsh Yisrā’êl ”the Holy One of Israel”	a defining divine title used throughout Isaiah (1:4; 5:19; 10:20; 12:6; 41:14, 16, 20; 43:3; 45:11; 54:5; 60:9,14) “the Holy One of Israel,” “Israel’s Holy One”	One of Isaiah’s signature titles for YHWH, binding together his transcendent holiness and his covenant commitment to a specific people.	قدوس إسرائيل. Risk: Critical — see glossary entry; shares root with Al-Quddus, needs explicit teaching that this Holy One later reveals himself as embodied and approachable in the Servant/Messiah, directly engaging tanzih (radical divine transcendence) assumptions.
glory fills the whole earth מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ məlō’ kol-hā’āreṣ kəvôdô ”the fullness of all the earth is his glory”	כָּבוֹד = weighty, radiant divine honor and presence (reuse baseline المجد) “his glory fills the whole earth”	Universalizes God’s glory beyond the temple/Israel to the whole earth — early seed of the Sovereignty of God over the Nations and Salvation Extended to the Nations doctrines.	المجد (REUSE baseline TM exactly). Risk: High (per baseline note).
atonement / guilt taken away וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר wə-sār ‘ăwōnekā wə-ḥaṭṭā’təkā təkuppār ”your iniquity is removed and your sin is atoned for”	כפר (kaphar) = cover, atone, propitiate — root of Yom Kippur ”atoned for,” “purged,” “taken away”	Isaiah’s own sin is purged by a burning coal from the altar touching his lips — establishing atonement (kaphar) vocabulary that anticipates the Servant’s atoning death in ch.53.	كُفِّر عنه إثمك وطُهِّرت خطيتك. Risk: Critical — this is the OT cultic root behind the “guilt offering” (אָשָׁם) vocabulary of 53:10; teach the two passages together.
Here am I; send me הִנְנִי שְׁלָחֵנִי hinnênî shəlāḥênî ”Here I am; send me”	volunteering response to a divine commissioning ”Here am I, send me”	Establishes the pattern of prophetic commissioning/calling (reuse baseline “called/calling,” divine_calling doctrine) — note the direction: God summons, the prophet responds, not the reverse (human da’wah) direction flagged in the baseline.	هنذا، أرسلني (REUSE baseline “calling” convention: الدعوة, God’s sovereign summons, never دعوة in the human-invitation sense). Risk: High.

Chapters 7–8 — Immanuel

Chapter 7

Terms	Variants	Theological Meaning	Arabic Risk
Immanuel עִמָּנוּ אֵל ’immānû ‘êl ”God (is) with us”	a proper name functioning as a theological statement ”Immanuel,” “God with us”	The sign given to Ahaz: a child to be named “God with us,” pointing toward the Incarnation doctrine (fulfilled in Matt 1:23).	عِمّانوئيل. Risk: Critical — see glossary entry; directly touches the incarnation doctrine’s core collision with Islamic tanzih (God’s transcendence makes assuming a body unthinkable).
virgin / young woman הָעַלְמָה hā-‘almāh ”the young woman”	עַלְמָה denotes a young woman of marriageable age, normally (though not exclusively) understood as unmarried and therefore virgin; LXX renders παρθένος (“virgin”), the reading Matthew 1:23 follows ”virgin,” “young woman”	Foundational OT text for the virgin birth doctrine. Note: the Quran itself affirms Mary’s virginity (Maryam, called al-‘Adhrā’) at the conception of ‘Isa — this is a genuine point of common ground, not a collision — but Islam denies the theological conclusion Christians draw from it (that this virgin birth signals the Incarnation of the eternal Son, not merely a miraculous prophetic birth).	العذراء. Risk: High — teach the common ground (virgin conception affirmed by both traditions) explicitly, then pivot to the doctrinal divergence (incarnation vs. miraculous-prophet-birth) rather than assuming either full agreement or a flat collision.
sign אוֹת ’ôt ”sign, token”	a visible confirming mark of a divine word, ranging from a natural event to a miracle ”sign,” “token,” “proof”	God gives this sign unasked, unlike much of Isaiah’s audience, who demand signs on their own terms — establishes the pattern of prophecy/fulfillment (reuse baseline “prophecy” family).	آية / علامة. Risk: Medium — آية is also the technical term for a verse of the Quran; the generic “sign” sense is shared, safe vocabulary in Arabic Bible tradition, but translators should be alert to the reflexive Quranic association and may prefer علامة where ambiguity would be unhelpful.

Chapter 8 — reuses Immanuel (8:8, 8:10); introduces:

Terms	Variants	Theological Meaning	Arabic Risk
stone of stumbling לְאֶבֶן נֶגֶף lə-‘even negef ”a stone of striking/stumbling”	an obstacle causing a fall ”stone of stumbling,” “rock of offense”	Quoted in Romans 9:33 of Christ himself — those who reject him stumble over the very stone meant to be their foundation. Cross-reference the “cornerstone” entry (ch.28) for the positive counterpart of this same stone-imagery.	حجر عثرة. Risk: High — pair with the positive cornerstone image (28:16) so readers see the same stone functions as either salvation or judgment depending on the response of faith.

Chapter 9 — The Coming Messiah (royal-divine child)

Terms	Variants	Theological Meaning	Arabic Risk
Wonderful Counselor פֶּלֶא יוֹעֵץ peleh yô’êṣ ”wonder of a counselor” / “one who plans wonders”	a throne-name in the cluster of four/five royal titles given the child of 9:6 ”Wonderful Counselor”	First of the throne-names ascribed to the promised child — establishes his supernatural wisdom and governance.	المشير العجيب. Risk: High.
Mighty God אֵל גִּבּוֹר ’êl gibbôr ”God, a mighty one” / “Mighty God”	אֵל is a bare divine-name element (used of YHWH himself elsewhere, e.g. Deut 10:17); גִּבּוֹר = mighty warrior ”Mighty God,” “God the Mighty One”	Ascribes a divine title directly to the promised child — one of the most direct Old Testament assertions of the Messiah’s deity, prior to and independent of the New Testament.	الإله القدير / إله جبار. Risk: Critical — this is a paradigm collision point comparable to “Lord” (الرب) and “Son of God” (ابن الله) in the baseline registry: ascribing the divine name-element אֵל directly to a human-born child is the precise shape of the deity-of-Christ claim Islamic tawhid rejects as shirk. Must not be softened to “a godlike ruler” or “a divinely-empowered man.”
Everlasting Father אֲבִיעַד ’ăvî’ad ”father of eternity/everlastingness”	a throne-title expressing the child’s eternal, fatherly care and permanence as ruler — a royal title, not an identity claim with the first Person of the Trinity ”Everlasting Father,” “Father of Eternity”	Requires careful teaching: this ascribes eternal, fatherly benevolent rule to the Messiah, but must not be taught as though the Son and the Father are the same Person (which would create a modalism error on top of the already-sensitive Father/Son collision flagged in the baseline registry).	أبو الأبدية (لقب ملكي، لا يعني اتحاد الشخصين). Risk: Critical — flag explicitly for theologian review to prevent a modalist misreading; teach as a royal title of the Son’s own eternal, paternal-style care for his people, distinct from his identity as “the Son” in relation to “the Father.”
Prince of Peace שַׂר־שָׁלוֹם sar-shālôm ”prince/ruler of peace”	שַׂר = ruler/commander; שָׁלוֹם reuses baseline peace vocabulary ”Prince of Peace”	The promised ruler’s reign is characterized by peace — ties forward to peace_with_god doctrine (baseline) now given a royal-messianic dimension.	رئيس السلام. Risk: Medium.
throne of David, established forever כִּסֵּא דָוִד…מֵעַתָּה וְעַד־עוֹלָם kissê’ Dāwid…mê-‘attāh wə-‘ad-‘ôlām ”David’s throne…from now and forever”	eternal Davidic-covenant kingship ”throne of David forever”	Direct Davidic Covenant doctrine anchor — reuse baseline “David/seed of David/covenant” terms exactly (داود / نسل داود / العهد).	داود / العهد (REUSE baseline TM). Risk: High (per baseline note on David/Davidic covenant).

Chapter 10 — Judgment on Assyria; the Remnant

Terms	Variants	Theological Meaning	Arabic Risk
remnant שְׁאָר / שְׁאָרִית shə’ār / shə’ērît ”what remains, remainder”	a surviving, faithful minority preserved by God’s grace through judgment ”remnant,” “those who remain"	"A remnant will return” (10:21-22) — quoted directly in Romans 9:27 in Paul’s argument about Israel’s place in God’s plan; foundational to the effectual_calling/election doctrine already in the baseline registry.	البقيّة. Risk: High — cross-reference اختيار الله (election, baseline TM); the remnant concept must be taught as God’s sovereign preserving grace, not survivor’s merit, and distinguished from folk qadar fatalism per the baseline election note.

Chapter 11 — The Branch of Jesse; the Sovereignty and Peaceable Kingdom

Terms	Variants	Theological Meaning	Arabic Risk
Branch (Shoot) of Jesse חֹטֶר…נֵצֶר מִשָּׁרָשָׁיו ḥōṭer…nêṣer mi-shshārāshāyw ”a shoot…a sprout from his roots”	messianic Davidic imagery (see chs. 4, 53:2); Jesse = David’s father ”Branch of Jesse,” “shoot from the stump of Jesse,” “Root of Jesse”	The definitive Davidic-Messiah title developed from the earlier “Branch of the LORD” (4:2) and echoed in 53:2’s “root out of dry ground”; quoted in Romans 15:12 as the “Root of Jesse” who will reign over the Gentiles/nations.	غصن من جذع يسّى / نسل يسّى. Risk: High — reuse alongside baseline نسل داود; must be taught as fulfilled specifically and exclusively in Jesus, not as a generic righteous-ruler ideal.
Spirit of the LORD (sevenfold description) רוּחַ יהוה…רוּחַ חָכְמָה וּבִינָה…דַּעַת וְיִרְאַת יהוה rûaḥ YHWH…rûaḥ ḥokmāh û-vînāh…da’at wə-yir’at YHWH ”the Spirit of the LORD…Spirit of wisdom and understanding…knowledge and fear of the LORD”	the Holy Spirit’s full, unique empowering rest on the Messiah ”Spirit of the LORD,” “sevenfold Spirit”	Establishes the Messiah’s unique anointing by the Spirit, later claimed by Jesus himself in Luke 4:18 (quoting Isa 61:1) — reuse baseline الروح القدس.	الروح القدس (REUSE baseline TM exactly). Risk: Critical (per baseline note).
peaceable kingdom (wolf and lamb) וְגָר זְאֵב עִם־כֶּבֶשׂ wə-gār zə’êv ‘im-keves ”the wolf will dwell with the lamb”	eschatological reversal of predation/violence, a picture of the coming kingdom’s total peace ”the wolf shall dwell with the lamb”	Anticipates the New Heavens and New Earth doctrine’s full cosmic peace (cf. 65:25’s near-identical language), rooting eschatological hope in the Messiah’s reign rather than a political program.	يسكن الذئب مع الحمل. Risk: Medium.

Chapters 12 — Song of Salvation

Terms	Variants	Theological Meaning	Arabic Risk
salvation יְשׁוּעָה yəshû’āh ”salvation, deliverance”	root ישע — the very root from which the name Yeshua/Jesus derives ”salvation"	"Behold, God is my salvation” (12:2) — the noun form and the personal name of the Messiah share the identical Hebrew root, a powerful apologetic bridge worth surfacing explicitly for readers.	الخلاص (REUSE baseline TM exactly). Risk: Critical (per baseline note) — worth an explicit translator’s note connecting يشوعاه to يسوع (Yasū’) at first occurrence to surface this etymological link for the reader.

Chapters 13–23 — Oracles Against the Nations (Sovereignty of God over the Nations)

These eleven chapters (Babylon 13–14, Assyria/Philistia 14, Moab 15–16, Damascus/Israel 17, Cush 18, Egypt 19–20, Babylon again 21, Edom/Dumah and Arabia 21, the Valley of Vision/Jerusalem 22, Tyre 23) are unified by a repeated oracle formula and by the doctrine that YHWH — not the nations’ own gods — governs history. New terms:

Terms	Variants	Theological Meaning	Arabic Risk
burden / oracle מַשָּׂא maśśā‘ “a load; a lifted-up utterance”	the formulaic heading for a prophetic pronouncement against a nation (13:1; 15:1; 17:1; 19:1; 21:1,11,13; 22:1; 23:1) “burden,” “oracle,” “pronouncement”	The recurring formula that frames Isaiah’s Sovereignty-over-the-Nations doctrine: every nation, not just Israel, stands under YHWH’s judgment and word.	وحي / نبوءة (على…). Risk: Low-Medium.
Day Star, son of Dawn (traditionally “Lucifer”) הֵילֵל בֶּן־שָׁחַר hêlêl ben-shāḥar ”shining one, son of the dawn”	poetic taunt-title for the king of Babylon’s fallen pride (14:12); later Christian tradition (via Latin lucifer) applied this to Satan’s fall ”Day Star,” “morning star,” “Lucifer”	Primarily a satirical dirge over a proud human king’s fall; the later identification with Satan’s fall is a theological extrapolation, not the direct referent of the Hebrew text — teach the primary historical sense first, and flag the traditional secondary reading as a later Christian association rather than the text’s own claim.	كوكب الصبح / زهرة الصبح. Risk: Medium-High — avoid overclaiming a direct textual identification with Satan, which could be seen (fairly) as eisegesis; note both readings with appropriate weighting.

Chapters 15, 16, 17, 18, 20, 21, 22, 23 introduce no further new theological vocabulary beyond مَشَّا (oracle formula) and the general Sovereignty-over-Nations doctrine already established at ch.13; reviewed and confirmed reused terms only.

Chapters 24–27 — The Isaiah Apocalypse (seedbed of New Heavens and New Earth, Resurrection)

Chapter 24 — cosmic judgment; introduces no new terms beyond intensified reuse of Day-of-the-LORD and judgment vocabulary (chs. 1–2).

Chapter 25

Terms	Variants	Theological Meaning	Arabic Risk
swallow up death forever בִּלַּע הַמָּוֶת לָנֶצַח billa’ ha-māwet lā-neṣaḥ ”he will swallow up death forever”	death personified as a devouring enemy, itself finally devoured ”swallow up death forever”	Quoted directly in 1 Corinthians 15:54 as the resurrection-victory hope fulfilled in Christ; a direct scriptural anchor for both Resurrection and New Heavens and New Earth doctrines.	يُبطل الموت إلى الأبد / يبيد الموت إلى الأبد. Risk: Critical.
banquet on the mountain מִשְׁתֶּה שְׁמָנִים mishteh shəmānîm ”a feast of rich food”	eschatological messianic banquet imagery for all peoples ”feast,” “banquet of rich food”	God prepares a feast “for all peoples” on his mountain (25:6) — an early, vivid image of the Salvation Extended to the Nations doctrine.	وليمة على الجبل. Risk: Medium.

Chapter 26

Terms	Variants	Theological Meaning	Arabic Risk
your dead shall live; their bodies shall rise יִחְיוּ מֵתֶיךָ…יָקוּמוּ yiḥyû mêtêkā…yāqûmû ”your dead will live…they will arise”	bodily resurrection hope, one of the clearest OT statements of it ”your dead shall live,” “their bodies shall rise”	The clearest single OT resurrection statement prior to Daniel 12:2 — reuse baseline القيامة (resurrection) vocabulary; note this is anticipatory OT hope, historically fulfilled and guaranteed in Christ’s own bodily resurrection (per baseline resurrection_of_christ doctrine, which still requires the apologetic crucifixion-scaffolding note).	القيامة (REUSE baseline TM). Risk: Critical.

Chapter 27

Terms	Variants	Theological Meaning	Arabic Risk
Leviathan לִוְיָתָן livyātān mythic sea-monster/dragon	cosmic chaos-power subdued by YHWH’s judgment (cf. Job 41; Psalm 74:14) “Leviathan,” “the fleeing serpent,” “the dragon”	God’s future judgment on cosmic evil-powers, echoed in Revelation 12–13’s dragon imagery — ties Sovereignty over the Nations forward into cosmic, not merely political, sovereignty.	لوياثان (التنين). Risk: Medium.

Chapters 28–35 — Woes, the Cornerstone, and Foretastes of Restoration

Chapter 28

Terms	Variants	Theological Meaning	Arabic Risk
a precious cornerstone פִּנַּת יִקְרַת מוּסָד pinnat yiqrat mûsād ”a costly/precious foundation-stone”	a tested, sure, load-bearing foundation stone ”cornerstone,” “precious cornerstone,” “foundation stone”	Quoted in Romans 9:33 and 1 Peter 2:6 as Christ — the stone that is a sure foundation for believers but a stone of stumbling for unbelievers (cross-reference 8:14’s “stone of stumbling,” the negative counterpart of this same image).	حجر الزاوية الكريم. Risk: Critical — foundational Christological title; teach paired with 8:14’s stumbling-stone image so the dual outcome (salvation or judgment, depending on faith-response) is preserved.

Chapter 29 — “wisdom of the wise will perish” (29:14, quoted 1 Cor 1:19); no new terms beyond reuse of judgment/wisdom vocabulary.

Chapters 30–31 — warnings against trusting Egypt instead of the LORD; reuse of “faith/trust” vocabulary (باتخاذ باطن الثقة, reuse baseline الإيمان) applied to political alliances rather than salvation-faith specifically; no new Critical/High terms.

Chapter 32

Terms	Variants	Theological Meaning	Arabic Risk
Spirit poured out from on high עַד־יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם ’ad-yê’āreh ‘ālênû rûaḥ mimmārôm ”until the Spirit is poured on us from on high”	eschatological outpouring of the Spirit, transforming wilderness into fruitfulness ”Spirit poured out from on high”	Anticipates the fuller Spirit-outpouring language of 44:3 and Joel 2:28 (quoted Acts 2) — reuse baseline الروح القدس with the “outpouring” nuance flagged for teaching.	الروح القدس يُسكب علينا. Risk: High.

Chapter 33 — “the LORD is our judge, our lawgiver, our king” (33:22); reuse of “kingdom_of_god” and “law” (الناموس, baseline TM) vocabulary; no new Critical terms.

Chapters 34–35

Terms	Variants	Theological Meaning	Arabic Risk
the Way of Holiness דֶּרֶךְ הַקֹּדֶשׁ derek ha-qōdesh ”the road of holiness”	a purified, safe, dedicated road exclusively for the redeemed to walk on toward restoration ”the Holy Way,” “the Way of Holiness”	Picture of restoration and pilgrimage — “the redeemed shall walk there” (35:8-9) — comfort_and_restoration doctrine’s roadway image; reuse baseline holy/sanctification vocabulary.	طريق القدس. Risk: Medium.
eyes of the blind opened תִּפָּקַחְנָה עֵינֵי עִוְרִים tippāqaḥnāh ‘ênê ‘ivrîm ”the eyes of the blind will be opened”	healing imagery with double reference (physical restoration and spiritual illumination) “the eyes of the blind shall be opened”	Directly echoed by Jesus’s healing ministry and his citation of Isaiah’s restoration language (Luke 4:18; Matt 11:5) as Messianic-age evidence.	تنفتح أعين العُمي. Risk: Medium.

Chapters 36–39 — Hezekiah Narrative (historical section)

These four chapters are largely historical narrative (Sennacherib’s siege, Hezekiah’s illness and healing, the Babylonian envoys). They contain no new Critical/High theological vocabulary; they reuse and dramatize existing terms: “trust/faith” (الإيمان, applied to trusting the LORD vs. trusting Egypt/military alliance), “sign” (آية/علامة, ch.38’s sign of the sundial), and “the LORD of hosts” (an epithet reusing baseline الرب). Reviewed and confirmed: no new terms.

Chapters 40–48 — Comfort, the Servant Songs (1), Cyrus, and the Exclusivity of God

Chapter 40

Terms	Variants	Theological Meaning	Arabic Risk
Comfort, comfort my people נַחֲמוּ נַחֲמוּ עַמִּי naḥămû naḥămû ‘ammî ”comfort, comfort my people”	נחם = console, bring relief/comfort, often after judgment ”comfort,” “console”	Opens the great central section of Comfort and Restoration doctrine — a decisive tonal shift from judgment (chs. 1–39) to consolation.	التعزية / يعزّي. Risk: Low-Medium.
voice crying in the wilderness קוֹל קוֹרֵא בַּמִּדְבָּר qôl qôrê’ ba-midbār ”a voice calling in the wilderness”	prophetic forerunner announcement ”a voice crying in the wilderness”	Quoted of John the Baptist (Matt 3:3) as the Messiah’s forerunner — direct fulfillment-of-prophecy bridge.	صوت صارخ في البرية. Risk: Medium.
he tends his flock like a shepherd כְּרֹעֶה עֶדְרוֹ יִרְעֶה kə-rō’eh ‘edrô yir’eh ”like a shepherd he shepherds his flock”	pastoral care imagery for divine governance ”shepherd,” “tends his flock”	Shepherd imagery applied to God himself, later claimed by Jesus (“I am the good shepherd,” John 10:11) — a good bridge image, generally compatible across cultures.	الراعي. Risk: Low-Medium.

Chapter 41 — “Fear not, I am with you” (comfort reiterated); introduces Servant Israel as a corporate designation (distinct from the individual Servant of chs. 42, 49–53 — flag this distinction explicitly for teaching, since both use עֶבֶד).

Chapter 42 — First Servant Song (42:1-9)

Terms	Variants	Theological Meaning	Arabic Risk
Behold my servant הֵן עַבְדִּי hên ‘avdî ”behold, my servant”	formal introduction of the individual Servant figure, distinct from corporate Israel-as-servant (ch.41) “Behold my servant”	First of the four Servant Songs; introduces the figure whose identity and mission culminate in ch.53 — see glossary entry “Servant of the LORD” for the full collision-risk treatment.	عبدي. Risk: Critical.
a light for the nations לְאוֹר גּוֹיִם lə-‘ôr gôyim ”for a light of the nations”	the Servant’s mission extends salvation beyond Israel to all peoples ”a light to the nations,” “a light for the Gentiles”	Foundational text for the Salvation Extended to the Nations doctrine; quoted by Paul of his own gospel mission (Acts 13:47) and applied to Christ by Simeon (Luke 2:32).	نور للأمم. Risk: High.
a bruised reed he will not break קָנֶה רָצוּץ לֹא יִשְׁבּוֹר qāneh rāṣûṣ lō’ yishbôr ”a crushed reed he will not break”	gentleness toward the weak and broken, contrasted with harsh conquering-messiah expectations ”a bruised reed he will not break”	Establishes the Servant’s gentle, non-coercive mode of bringing justice — quoted in Matthew 12:20 of Jesus’s ministry.	قصبة مرضوضة لا يكسرها. Risk: Medium.

Chapter 43

Terms	Variants	Theological Meaning	Arabic Risk
besides me there is no savior וּמִבַּלְעָדַי אֵין מוֹשִׁיעַ û-mibbal’ăday ‘ên môshîa‘ “and apart from me there is no savior”	exclusive salvation claim ”there is no savior besides me”	Exclusivist salvation claim reused throughout 40–48 — reuse baseline الخلاص/موشيع root, teach as directly excluding any rival mediator of salvation (relevant also to the intercession/salvation doctrine notes already fixed).	ليس مخلّص غيري. Risk: Critical — reinforces baseline salvation doctrine’s exclusivity against a deeds-weighing, multiple-intercessor framework.

Chapter 44

Terms	Variants	Theological Meaning	Arabic Risk
idols עֲצַבִּים / אֱלִילִים ’ăṣabbîm / ‘ĕlîlîm ”images/figures” / “worthless (little) gods”	carved, powerless, man-made objects of worship, mocked at length in this chapter ”idols,” “graven images,” “worthless gods”	Extended satirical polemic against idol-worship — genuinely useful common ground, since Islam shares an equally strong anti-idolatry (shirk) polemic, though the theological grounding differs (Isaiah’s polemic is grounded in YHWH’s unique role as Creator and Redeemer, not merely his uniqueness as an abstract unity).	الأصنام / الأوثان. Risk: Medium — a genuine point of bridge/common ground with Islamic anti-shirk conviction; use this common ground deliberately while still distinguishing Isaiah’s fuller trinitarian-compatible monotheism from strict Islamic tawhid.
I am the first and the last אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן ’ănî ri’shôn wa-‘ănî ‘aḥărôn ”I am first, and I am last”	absolute, exclusive self-existence and eternality claim (repeated 41:4; 48:12) “I am the first and the last”	Directly echoed by the risen Christ in Revelation 1:8, 17; 22:13 (“Alpha and Omega… the first and the last”) — a critical Old Testament root for the deity_of_christ doctrine.	أنا الأول والآخر. Risk: Critical.

Chapter 45

Terms	Variants	Theological Meaning	Arabic Risk
his anointed (of Cyrus) לִמְשִׁיחוֹ li-məshîḥô ”to his anointed one”	the same root (משח, mashach) as the technical Messiah title, but here applied to a pagan Persian king as God’s chosen instrument ”his anointed,” “his messiah” (lower-case sense)	A crucial disambiguation point: Cyrus is called God’s “anointed” instrument of deliverance, but is NOT the Messiah of promise (the Davidic, divine, suffering, resurrected figure of chs. 7, 9, 11, 53). Translators must render this occurrence in a way that does not imply Cyrus is “المسيح” in the reserved, capitalized theological sense.	ممسوحه/ الممسوح (لا “المسيح” بصيغتها الكاملة المخصصة). Risk: Critical — reserve المسيح exclusively for the Messiah of promise per baseline TM; use a lower-register phrase (“ممسوح الرب,” “الذي مسحه الرب”) for Cyrus to avoid conflating the categories.
every knee shall bow כִּי־לִי תִּכְרַע כָּל־בֶּרֶךְ kî-lî tikra’ kol-berek ”for to me every knee will bow”	universal submission and worship owed to YHWH alone ”every knee shall bow,” “every knee shall bend”	Quoted in Philippians 2:10-11 and applied directly to Jesus Christ — Paul transfers an exclusive worship-claim of YHWH onto Christ, one of the New Testament’s boldest deity-of-Christ arguments, rooted here.	كل ركبة تجثو. Risk: Critical — must be taught alongside الرب (lord) and ابن الله (son_of_god) baseline entries as part of the same cumulative case for Christ’s full deity.

Chapter 46 — reuse of idol-polemic and “I am God, there is no other” vocabulary (44’s terms); no new Critical terms beyond those already treated.

Chapter 47 — judgment oracle against Babylon; reuse of Day-of-the-LORD/judgment vocabulary; no new Critical terms.

Chapter 48 — refining in the furnace (testing/purification imagery, reuse of sanctification vocabulary); “for my own sake I act” (God’s glory as his own motive for redemption, reuse baseline المجد); no new Critical terms beyond those already treated.

Chapters 49–55 — Servant Songs (2)–(4), Comfort, and the Free Invitation

Chapter 49 — Second Servant Song (49:1-13)

Terms	Variants	Theological Meaning	Arabic Risk
named from the womb מִבֶּטֶן קְרָאָנִי mi-beṭen qərā’ānî ”from the womb he called me”	pre-natal divine calling and naming, establishing the Servant’s identity prior to birth ”called me from the womb”	Establishes the Servant’s calling as pre-existent to his earthly ministry — reuse baseline “called/calling” (divine_calling doctrine), with the additional pre-natal nuance worth flagging for its incarnation-doctrine resonance.	دعاني من البطن. Risk: High.
can a woman forget her nursing child הֲתִשְׁכַּח אִשָּׁה עוּלָהּ hă-tishkaḥ ‘ishshāh ‘ûlāh ”can a woman forget her suckling child”	maternal-tenderness simile for divine compassion, one of Isaiah’s most intimate images of God’s care ”can a woman forget her nursing child”	An intimate divine-compassion image (49:15) comparable in register (though not gender) to the Abba-intimacy contrast already flagged in the baseline registry against Islamic tanzih’s emphasis on transcendent majesty over intimate approachability.	هل تنسى امرأة رضيعها. Risk: Medium.

Chapter 50 — Third Servant Song (50:4-11)

Terms	Variants	Theological Meaning	Arabic Risk
gave my back to those who strike גֵּוִי נָתַתִּי לְמַכִּים gêwî nātattî lə-makkîm ”I gave my back to those who strike”	voluntary submission to physical suffering ”I gave my back to those who strike me”	Direct anticipation of the Passion narrative’s flogging (Matt 27:26) — reinforces the humanity_of_christ and voluntary-suffering themes developed fully in ch.53.	أعطيت ظهري للضاربين. Risk: High.
who will contend with me / condemn me מִי־יַרְשִׁיעֵנִי mî-yarshî’ênî ”who will declare me guilty”	forensic vindication language — the hiphil of רשע (“declare wicked”), the direct antonym of the justification (צדק) vocabulary of 53:11 ”who will condemn me,” “who will contend with me”	The Servant’s confidence of vindication before any human tribunal — an OT root parallel to Romans 8:33-34’s “who shall condemn?” (which directly echoes this verse).	من يحكم عليّ بالإثم؟ Risk: High — cross-reference Romans 8:33-34 (already in the baseline curriculum) for direct intertextual teaching.

Chapter 51 — comfort reiterated; “look to the rock from which you were hewn” (Abraham); “arm of the LORD” reused from 53:1 (cross-reference); no new Critical terms beyond those already treated.

Chapter 52 — includes 52:13-15 (Servant Song overture, treated in Part 1 above) and:

Terms	Variants	Theological Meaning	Arabic Risk
How beautiful are the feet of him who brings good news מַה־נָּאוו… מְבַשֵּׂר mah-nā’wû…məvaśśêr ”how lovely…one who brings good news”	מבשר = bearer of good news, herald ”how beautiful the feet of the messenger,” “he who brings good news”	Quoted in Romans 10:15 in Paul’s argument for the necessity of gospel proclamation — reuse baseline الإنجيل/gospel family, direct link to the evangelism doctrine (baseline registry, Native speaker review routing due to real safety stakes for evangelism in restricted contexts).	ما أحسن قدمي المبشّر. Risk: High.

Chapter 53 — the core passage; see Part 1 above for full verse-by-verse treatment. No additional terms beyond those covered there.

Chapter 54

Terms	Variants	Theological Meaning	Arabic Risk
your Redeemer גֹּאֲלֵךְ gō’ălêk ”your redeemer/kinsman-redeemer”	גאל (go’el) = a near relative with the right and duty to redeem/rescue/buy back a family member from debt, slavery, or danger (cf. Ruth 4; Job 19:25) “your Redeemer,” “Redeemer”	The kinsman-redeemer concept — a family member paying a price to rescue his own — becomes one of the richest OT images for Christ’s atoning work, directly relevant to the salvation and adoption doctrines (God redeeming us as family, cf. baseline التبني note).	الفادي. Risk: Critical — see glossary entry; there is no equivalent kinsman-redeemer/substitutionary-ransom category in mainstream Islamic theology (reinforcing the Quran 6:164 collision already flagged for “salvation” in the baseline).
everlasting covenant בְּרִית עוֹלָם bərît ‘ôlām ”covenant of eternity”	an unbreakable, permanent covenant ”everlasting covenant”	Reuse baseline العهد with the “everlasting” (أبدي) modifier — ties Comfort and Restoration doctrine to covenant permanence rather than a conditional, revocable arrangement.	عهد أبدي. Risk: Medium.

Chapter 55

Terms	Variants	Theological Meaning	Arabic Risk
come, everyone who thirsts, come to the waters הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם hôy kol-ṣāmê’ ləkû la-mmayim ”ho! everyone thirsty, come to the water”	free, universal invitation using life-sustaining water imagery, offered “without money and without price" "come to the waters,” “everyone who thirsts”	One of the clearest OT statements of salvation-by-grace-alone, offered freely apart from payment/merit — directly reinforces the baseline grace doctrine’s insistence that grace is unmerited, not responsive to prior obedience.	هلمّوا أيها العطاش إلى المياه. Risk: High — cross-reference النعمة (grace, baseline TM); this passage is a strong OT anchor for teaching grace apart from merit against the Islamic fadl/rahmah default.
my word shall not return to me empty לֹא־יָשׁוּב אֵלַי רֵיקָם lō’-yāshûv ‘êlay rêqām ”it will not return to me empty”	the efficacy and unfailing power of God’s spoken word ”my word shall not return to me empty”	Establishes divine speech as inherently effective, accomplishing what it declares — relevant to inspiration_of_scripture doctrine and the reliability of prophetic fulfillment.	لا يرجع إليّ باطلاً (فارغًا). Risk: Medium.

Chapters 56–59 — Salvation to the Nations, True Worship, and the Coming Redeemer

Chapter 56

Terms	Variants	Theological Meaning	Arabic Risk
a house of prayer for all peoples בֵּית־תְּפִלָּה לְכָל־הָעַמִּים bêt-təfillāh lə-kol-hā-‘ammîm ”a house of prayer for all the peoples”	radical inclusion of foreigners and eunuchs (excluded groups under the Law) into full covenant worship ”house of prayer for all nations”	Quoted by Jesus (Mark 11:17) regarding the Temple’s true purpose; a foundational text for the Salvation Extended to the Nations and unity_of_jews_and_gentiles doctrines.	بيت صلاة لجميع الشعوب. Risk: High.

Chapter 57 — idolatry judged again; “peace, peace to him who is far and to him who is near” (57:19, echoed Ephesians 2:17, applied to Jew-Gentile peace) — reuse baseline السلام with note connecting to Ephesians usage; no new Critical terms beyond peace (already fixed).

Chapter 58 — true fasting versus empty ritual (58:3-7).

Terms	Variants	Theological Meaning	Arabic Risk
true fasting צוֹם ṣôm ”fast”	contrasts outward ritual abstention with justice, mercy, and generosity as the fast God actually desires ”fast,” “true fasting”	Directly relevant to comparative religious practice: Isaiah subordinates ritual fasting to ethical obedience — a useful teaching point alongside Ramadan-style fasting expectations common among Muslim-background readers, distinguishing biblical fasting’s ethical grounding from ritual performance for its own sake.	صوم. Risk: Medium — flag for native-speaker review given the comparative-religious sensitivity of fasting practice in Arabic-speaking Muslim-majority contexts; frame pastorally, not polemically.

Chapter 59

Terms	Variants	Theological Meaning	Arabic Risk
your sins have hidden his face from you חַטֹּאותֵיכֶם הִסְתִּירוּ פָנִים מִכֶּם ḥaṭṭō’wtêkem histîrû pānîm mikkem ”your sins have hidden [his] face from you”	sin as relational separation from God’s presence, not merely a broken rule ”your sins have hidden his face”	Reinforces universal_human_accountability doctrine’s relational (not merely legal-checklist) framing of sin, running against the fitrah assumption of unbroken access to God.	خطاياكم حجبت وجهه عنكم. Risk: High.
the Redeemer will come to Zion וּבָא לְצִיּוֹן גּוֹאֵל û-vā’ lə-Ṣiyyôn gô’êl ”and a Redeemer will come to Zion”	reuse of go’el (redeemer, ch.54) applied specifically to Zion’s future ”the Redeemer will come to Zion”	Quoted in Romans 11:26 as part of Paul’s argument for ethnic Israel’s future salvation — directly relevant to the unity_of_jews_and_gentiles doctrine and its sensitivity to contemporary political framing around “Isra’il” (already flagged in the baseline registry).	يأتي إلى صهيون فادٍ. Risk: Critical — flag for theologian review; teach within Paul’s redemptive-historical argument (Rom 9-11), explicitly guarding against contemporary political misreading per the baseline “israel” glossary note.

Chapters 60–62 — Zion’s Future Glory, the Messiah’s Anointing, and Universal Ingathering

Chapter 60 — “Arise, shine, for your light has come” — reuse of glory (المجد) and light-to-the-nations (نور للأمم) vocabulary already established (chs. 6, 42); introduces the ingathering of “kings” and “wealth of nations” streaming to Zion’s light — reinforces Sovereignty over Nations and Salvation Extended to Nations doctrines; no new Critical terms beyond those already treated.

Chapter 61

Terms	Variants	Theological Meaning	Arabic Risk
The Spirit of the Lord GOD is upon me…to preach good news to the poor רוּחַ אֲדֹנָי יהוה עָלָי…לְבַשֵּׂר עֲנָוִים rûaḥ ‘ădōnāy YHWH ‘ālāy…lə-vaśśêr ‘ănāwîm ”the Spirit of the Lord YHWH is upon me…to bring good news to the afflicted”	anointed prophetic/messianic commissioning language, echoing 11:2’s Spirit-anointing ”the Spirit of the Lord is upon me,” “to preach good news to the poor”	Directly quoted by Jesus in Luke 4:18-19 as his own Messianic self-identification and inaugural sermon text — one of the strongest single Christological self-claims rooted in Isaiah. Also includes “the acceptable year of the LORD” (Jubilee-release imagery), reused for salvation/liberation doctrine.	روح السيد الرب عليّ… لأبشّر المساكين. Risk: Critical — flag for theologian review; teach as Jesus’s direct, deliberate self-application of this specific Isaiah text to himself, a strong apologetic anchor for messianic_promise doctrine.

Chapter 62 — Zion renamed; bridegroom/bride covenant imagery.

Terms	Variants	Theological Meaning	Arabic Risk
as a bridegroom rejoices over his bride וּכְחָתָן עַל־כַּלָּה û-kə-ḥātān ‘al-kallāh ”and as a bridegroom over a bride”	marital-covenant intimacy imagery for God’s relationship with his restored people ”bridegroom and bride”	Covenant-relationship intimacy imagery, later echoed in the NT’s church-as-bride-of-Christ imagery (Eph 5, Rev 19, 21) — reinforces comfort_and_restoration doctrine with relational warmth.	كالعريس على العروس. Risk: Medium.

Chapters 63–66 — The Divine Warrior, the Creator’s Sovereignty, and the New Heavens and New Earth

Chapter 63

Terms	Variants	Theological Meaning	Arabic Risk
I have trodden the winepress alone פּוּרָה דָּרַכְתִּי לְבַדִּי pûrāh dārakti lə-vaddî ”I have trodden the winepress by myself”	divine-warrior imagery, God alone executing judgment/vengeance, garments stained “red” like a winepress-treader ”trodden the winepress alone”	Directly echoed in Revelation 19:13-15’s description of the returning Christ, applying this exact Divine Warrior imagery to him — a significant Christological/eschatological bridge.	دُست المعصرة وحدي. Risk: High — teach carefully alongside Revelation 19; avoid triumphalist misapplication to present-day political or military conflict.
you are our Father אָבִינוּ אַתָּה ’āvînû ‘attāh ”you are our Father”	intimate covenant-fatherhood language applied to YHWH ”you are our Father”	An OT anchor for the Father doctrine (baseline التم الآب) — note this passage predates and is theologically distinct from, but consonant with, the NT’s fuller Trinitarian Father/Son revelation.	الآب (REUSE baseline TM exactly). Risk: Critical (per baseline note).

Chapter 64

Terms	Variants	Theological Meaning	Arabic Risk
Oh that you would rend the heavens and come down לוּא־קָרַעְתָּ שָׁמַיִם יָרַדְתָּ lû’-qāra’tā shāmayim yāradtā ”if only you would tear the heavens and come down”	a plea for direct divine intervention/descent ”rend the heavens and come down”	A remarkable OT cry that God himself would personally descend — read by Christians as an anticipatory longing for the Incarnation, though the text itself does not specify the mode of descent; teach as anticipatory yearning fulfilled climactically (not explicitly predicted in detail) in Christ.	يا لو مزّقت السماوات ونزلت. Risk: High.
we are the clay, you are the potter וְאַתָּה יֹצְרֵנוּ…וַאֲנַחְנוּ הַחֹמֶר wə-‘attāh yōṣərênû…wa-‘ănaḥnû ha-ḥōmer ”you are our potter/former…we are the clay”	creaturely dependence on the sovereign Creator ”we are the clay, you are the potter”	Sovereignty/providence imagery; note this potter-clay image is a genuine bridge with Quranic creation imagery (God shaping humanity from clay, cf. Quran 15:26), useful common ground for teaching divine sovereignty, though Isaiah’s context (covenant relationship, not merely origin) should be foregrounded.	الجابل (الفاخوري) والطين. Risk: Medium.

Chapter 65

Terms	Variants	Theological Meaning	Arabic Risk
I was ready to be sought by those who did not ask for me נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ nidrashtî lə-lô’ shā’ălû ”I was sought by those who did not ask”	God’s initiative in reaching those outside the covenant who were not seeking him ”I was found by those who did not seek me”	Quoted in Romans 10:20 in Paul’s argument for Gentile inclusion apart from prior seeking — reinforces grace-as-unmerited-initiative doctrine, extended explicitly to non-Jews.	وُجدت لمن لم يطلبني. Risk: High.
new heavens and a new earth שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה shāmayim ḥădāshîm wā-‘āreṣ ḥădāshāh ”new heavens and a new earth”	total cosmic renewal, not mere restoration or replacement of the present order but a decisive, permanent transformation ”new heavens and new earth”	The definitive OT statement of final eschatological hope, quoted in 2 Peter 3:13 and Revelation 21:1; distinct from the Islamic eschatological framework, in which the afterlife hope centers on an individual soul’s reward in Jannah (a garden paradise) reached via the deeds-scale (mizan) at Judgment, rather than a renewed, physical cosmos inherited corporately by a redeemed people already secure in Christ (cf. baseline assurance_of_salvation doctrine).	سماوات جديدة وأرض جديدة. Risk: Critical — must be taught as cosmic renewal, not merely an individual’s post-mortem reward destination; distinguish carefully from Jannah-framework assumptions while still using shared “no more weeping” imagery (65:19) as an emotionally resonant bridge.
the wolf and the lamb shall graze together זְאֵב וְטָלֶה יִרְעוּ כְאֶחָד zə’êv wə-ṭāleh yir’û kə-‘eḥād ”wolf and lamb will graze together”	reprise of 11:6’s peaceable-kingdom imagery, now explicitly located within the New Heavens and New Earth ”wolf and lamb shall feed together”	Confirms that the peaceable-kingdom vision of ch.11 and the cosmic renewal vision of ch.65 are one and the same eschatological hope, centered on the Messiah’s reign.	يرعى الذئب والحمل معًا. Risk: Medium.

Chapter 66

Terms	Variants	Theological Meaning	Arabic Risk
heaven is my throne, earth is my footstool הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי ha-shāmayim kis’î wə-hā-‘āreṣ hădōm raglāy ”heaven is my throne, and the earth is my footstool”	God’s transcendence over any physical structure or nation’s temple, correcting a narrow, localized view of worship ”heaven is my throne, earth is my footstool”	Closes the book by relativizing the Temple itself before God’s cosmic sovereignty — reinforces Sovereignty over the Nations doctrine at the largest possible scale.	السماء كرسيّ والأرض موطئ قدميّ. Risk: Medium.
all flesh shall come to worship before me וּבָא כָל־בָּשָׂר לְהִשְׁתַּחֲוֹת לְפָנַי û-vā’ kol-bāśār lə-hishtaḥăwôt lə-fānāy ”and all flesh will come to bow down before me”	universal, eschatological worship of every nation ”all flesh shall come to worship”	The book’s final vision of universal worship — the climactic fulfillment of the Salvation Extended to the Nations doctrine introduced already at 2:2-3 and developed throughout (42:6; 49:6; 56:7; 60).	يأتي كل بشر ليسجد أمامي. Risk: High.

---

Coverage Confirmation

All 66 chapters of Isaiah have been reviewed above. Chapters contributing no new load-bearing theological vocabulary beyond terms already treated in an earlier chapter, the core passage, or the baseline Romans translation memory are explicitly noted as such at the point of review (chs. 15–18, 20–24, 30–31, 33, 36–39, 46–48, 57, 60). No chapter has been silently omitted.