Linguistic Gap Analysis

Linguistic Gap Analysis: 1 Chronicles (English → Bengali)

0. Method and Scope

This analysis identifies, for the full text of 1 Chronicles (chapters 1–29), where standard Bengali Bible vocabulary is (a) missing — no established term exists and one must be coined or built by compound — and (b) crowded — an available term already carries strong competing associations from Hindu (predominantly Shakta/Vaishnava bhakti and Vedantic-philosophical registers in West Bengal) or Muslim (predominantly Sunni folk and orthodox registers in Bangladesh) devotional and legal vocabulary, requiring deliberate semantic “fencing” through consistent glossary discipline and translator notes.

It presupposes and does not repeat the full term-by-term rationale already recorded in analysis/08_core_glossary.md and the extended bible_term_registry.json; it instead organizes that material by doctrine, ranks the ambiguities by translation risk, and closes remaining open decisions (transliterate vs. paraphrase) not yet finalized.

1. Doctrine Vocabulary Matrix

Doctrine	Available Bengali Terms	Weaknesses of Available Terms	Recommended Strategy
Genealogy and the Continuity of God’s People	বংশাবলি (genealogy), পুত্র/বংশধর (son/descendant), জ্যেষ্ঠ পুত্র (firstborn), জ্যেষ্ঠাধিকার (birthright), গোষ্ঠী (clan), গোত্র (tribe), বংশ (house/dynasty — shared with Davidic Covenant category)	বংশাবলি and গোত্র both sit inside a live Bengali social vocabulary of hereditary status: বংশ-গৌরব (family-line pride/honor) in both Hindu and Muslim Bengali culture, and গোত্র specifically inside the Hindu marriage-eligibility (exogamy) system. Readers may default to reading chs. 1–9 as a status-conferring pedigree record rather than a covenant-identity record. জ্যেষ্ঠাধিকার collides with the strong Bengali eldest-son inheritance custom (especially in Hindu personal law and rural Muslim inheritance practice alike), risking a reading of ch. 5 as social commentary rather than a demonstration of divine election overriding birth order.	Retain established terms (no viable substitute exists), but require a standing front-matter teaching note for chs. 1–9 stating explicitly: (1) these lists exist to prove unbroken covenant continuity through exile, not caste or gotra-style ritual status; (2) birthright transfers (Reuben→Joseph/Judah, 5:1-2) demonstrate election, not property law. Use পুত্র only for confirmed immediate sonship; default to বংশধর wherever a multi-generation gap is contextually likely, to avoid false chronological compression.
The Davidic Covenant Reaffirmed	বংশ (house/dynasty & seed), গৃহ (house/building), রাজ্য (kingdom), সিংহাসন (throne), অবিচল দয়া/নিয়মের দয়া (chesed), অভিষেক করা (anoint), নিয়ম (covenant), চিরস্থায়ী নিয়ম (everlasting covenant), অধ্যক্ষ (nagid), রাজা (king), বাহিনীগণের সদাপ্রভু (LORD of hosts), সদাপ্রভুর রাজ্য/সিংহাসন (kingdom of the LORD)	Bengali has no single lexeme spanning Hebrew bayit’s dual “building” and “dynasty” senses the way the Hebrew wordplay of 17:1-14 requires; splitting into গৃহ/বংশ is necessary but destroys the pun on the surface — the reader cannot see in Bengali that one Hebrew word underlies both promises unless a note restores the connection. অভিষেক reads immediately as Hindu royal-coronation/deity-consecration ritual vocabulary (মূর্তি অভিষেক). জ্যেষ্ঠাধিকার-adjacent সিংহাসন is lexically neutral but doctrinally loaded (messianic).	Mandatory translator’s note at the first occurrence of 17:1-14 explaining that গৃহ (building) and বংশ (dynasty) render one single Hebrew word (bayit), and that the chapter’s rhetorical power depends on that identity — David wants to build God a গৃহ; God will instead build David a বংশ. Reuse বংশ (not a new coinage) for zera (“seed,” 17:11) to keep the line to Romans 1:3’s দায়ূদের বংশ visibly unbroken across Testaments. Require the anoint teaching note at every occurrence, distinguishing Spirit-empowerment-for-office from ritual consecration-of-a-deity’s-image.
Worship and the Levitical Order	যাজক (priest), লেবীয় (Levite), সমাগম তাঁবু/আবাস (tabernacle), বেদি (altar), বলিদান (sacrifice), হোমবলি (burnt offering), স্বেচ্ছাদান (freewill offering), সেবা করা/আরাধনার সেবা (minister), বিভাগ/সেবার পালা (divisions), গুলিবাঁট (lot-casting), দ্বাররক্ষী (gatekeepers), গায়ক (singers), মন্দিরের সেবক (temple servants), ভাববাণী করা (musical prophesying), পবিত্র (holy), সম্পূর্ণ হৃদয়/একনিষ্ঠ হৃদয় (whole heart)	This is the single most crowded doctrinal field in the book. বলিদান is the exact standard term for Hindu Shakta animal sacrifice (Kali/Durga worship, centered in Bengal); হোমবলি’s root হোম is the living Vedic homa fire-ritual term still practiced in Bengali Hindu households; যাজক risks drift toward পুরোহিত (Brahmin caste priest) in casual usage; নৈবেদ্য-adjacent gift language risks puja-offering imagery; ভাববাণী করা for musical “prophesying” (25:1-3) risks conflation with predictive prophecy proper.	Retain the established, already-stabilized Bengali Bible tradition terms (বলিদান, হোমবলি, বেদি, যাজক) rather than coining alternatives — precedent parity with the baseline’s own retention of ঈশ্বর despite its Vedantic root. Compensate entirely through teaching notes, not lexical substitution: each occurrence of a Worship-doctrine term in a load-bearing passage (chs. 15–16, 23–26, 29) should carry a note anchoring it to covenant worship of the one true God, never appeasement-transaction or caste-ritual purity. Reserve যাজক strictly for Aaronic altar-priests; render the broadened “chief officials” sense of kohen at 18:17 as প্রধান কর্মকর্তা, never যাজক.
Preparation for the Temple	মন্দির (temple, topical), সদাপ্রভুর গৃহ (house of the LORD, textual), নকশা/পরিকল্পনা (pattern/design), খামার/শস্য মাড়াই করার স্থান (threshing floor), ভাণ্ডার (treasury), জ্ঞান ও বিচক্ষণতা (wisdom), সম্পদ ও সম্মান (riches and honor)	মন্দির is correct and necessary for Solomon’s literal sanctuary but stands in direct tension with the baseline Romans rule that মন্দির must NEVER be used for the church (মণ্ডলী); this is not a contradiction (different referents) but a serious cross-curriculum confusion risk if both curricula are taught in the same season. নকশা/পরিকল্পনা risk assimilation to the living Bengali Hindu vāstu śāstra tradition of divinely-sanctioned temple-architecture science. জ্ঞান risks Buddhist/Hindu jnana-as-liberating-gnosis resonance.	Insert a standing cross-curriculum disambiguation note wherever 1 Chronicles temple material and Romans/NT church material are taught together: মন্দির = the one physical Jerusalem sanctuary only; মণ্ডলী = the NT church; never interchange. Render 28:11-19’s তবনীত (pattern) with an explicit note that this is a one-time, God-specific architectural revelation to David alone, not a generalizable sacred-geometry principle. Render জ্ঞান ও বিচক্ষণতা together, never জ্ঞান alone, to keep the “practical governing skill” sense clear of “liberating gnosis.”
God’s Faithfulness across Generations	সদাপ্রভু (YHWH), ঈশ্বরের বাক্য (word of God), দর্শন (vision), ঈশ্বরের ক্রোধ (wrath), মহামারী (plague), শয়তান (adversary), স্বর্গদূত (angel), প্রবাসী ও অতিথি (sojourners/strangers), নির্বাসন (exile), অবিশ্বস্ততা (unfaithfulness), প্রশংসা/ধন্যবাদ করা ~ আশীর্বাদ করা (bless, bidirectional)	সদাপ্রভু vs. generic প্রভু is a distinction absent from casual Bengali Christian speech (many lay readers use প্রভু for both); risk of the divine covenant NAME collapsing into a generic honorific across 1 Chronicles’ hundreds of occurrences, weakening the book’s persistent point that this is the same covenant-keeping God across every generation named in chs. 1–9 and every crisis narrated in chs. 10–21. ঈশ্বরের ক্রোধ risks softening toward impersonal “consequence” under the influence of a Bengali devotional (bhakti) preference for non-confrontational divine-favor language. প্রবাসী ও অতিথি risks being read through a present-day migration/refugee political lens salient in both Bangladesh and West Bengal.	Enforce সদাপ্রভু with zero exceptions for every occurrence of the Tetragrammaton throughout 1 Chronicles; this is the single highest-volume consistency requirement in the book (see ranked ambiguity #1 below). Retain ঈশ্বরের ক্রোধ without softening at 13:10 (Uzza) and require a theologian’s note there. Frame প্রবাসী ও অতিথি (29:15) explicitly as a theological posture of dependence before God, with an editorial caution against contemporizing the phrase into migration-policy commentary.

2. Missing Vocabulary: Gaps Requiring Coinage or Compound Construction

These are concepts for which Bengali (including the established Bengali Bible tradition) has no single existing lexeme and where the extended glossary in 08_core_glossary.md had to build a compound or select a functional description rather than a ready-made word.

Concept	Gap Type	Solution Adopted	Residual Risk
bayit’s dual building/dynasty pun (17:1-14)	Structural/rhetorical gap — no Bengali word carries both senses	Split into গৃহ (building) + বংশ (dynasty), reunited only via mandatory translator note	High — the pun is invisible on the page without the note; if the note is dropped in any downstream lesson material, the chapter’s central rhetorical device is silently lost
nagid (“ruler-designate,” distinct from melekh “enthroned king”)	Lexical gap — Bengali royal vocabulary does not distinguish “divinely appointed but not yet/not fully enthroned” from “king”	Coined functional rendering অধ্যক্ষ, kept lexically separate from রাজা	Medium — অধ্যক্ষ is a modern administrative-sounding word (also used for “principal/head” in schools and offices); requires a footnote at first occurrence tying it to divine appointment, not bureaucratic office
lev shalem (“whole/complete heart,” undivided covenant loyalty)	Idiomatic gap — a literal calque (সম্পূর্ণ হৃদয়) reads correctly but flatly; Bengali devotional idiom has its own “whole-hearted” expressions rooted in bhakti sincerity-of-feeling, not covenant-loyalty	Dual rendering সম্পূর্ণ হৃদয় / একনিষ্ঠ হৃদয়, favoring একনিষ্ঠ (single-pointed devotion) for its volitional-loyalty sense over purely emotional সম্পূর্ণ	Medium — একনিষ্ঠ is also used of single-pointed bhakti devotion to one chosen deity (Vaishnava ekanta-bhakti); teaching note should clarify covenant obedience, not devotional exclusivity to a preferred divine “form”
tavnit (temple pattern given “in writing… by the Spirit,” 28:11-19)	Conceptual gap — no existing Bengali theological term distinguishes a one-time revealed architectural blueprint from a generalizable sacred-design tradition	Functional compound নকশা/পরিকল্পনা with mandatory note	High — see Section 3 below (crowds against vāstu śāstra)
ma’al (“covenant unfaithfulness/treachery,” distinct from generic sin)	Lexical gap — no single existing Bengali Christian term names covenant-betrayal specifically, as opposed to sin generally	Coined compound অবিশ্বস্ততা, built on baseline’s বিশ্বাস root	Medium — risk that readers parse it as simple “unreliability” rather than a specifically covenant-relational betrayal; teaching note ties it to Saul (10:13) and the Transjordan tribes (5:25) as concrete anchors
darash (“seek/inquire of the LORD,” contrasted with mediums, 10:13-14)	Functional/register gap — no single Bengali verb is unambiguously non-divinatory	Compound সদাপ্রভুর কাছে সন্ধান করা / জিজ্ঞাসা করা, always with the object সদাপ্রভুর কাছে stated	High — see ranked ambiguities below
ger v’toshav (“sojourner and stranger,” 29:15)	Theological-idiomatic gap — Bengali has words for “foreigner/guest” but not a stable existing theological register for “resident-alien-before-God”	Compound প্রবাসী ও অতিথি	Medium — see doctrine matrix above; contemporizing risk

3. Crowded Semantic Neighborhoods Requiring Fencing

Unlike the gaps above, these terms already exist in stable, well-used Bengali Bible vocabulary — the problem is not absence but competition from a strong, culturally dominant non-Christian sense that a Bengali reader will access first unless the term is deliberately “fenced” with consistent context and teaching notes.

Bengali Term	Competing Neighborhood	Fencing Strategy
গোত্র (tribe)	Hindu Vedic-sage patrilineal marriage-exogamy category (gotra system), a living, socially operative concept in contemporary Bengali Hindu marriage practice	Never gloss গোত্র without the qualifier ইস্রায়েলের গোত্র (“tribe of Israel”) in the first instance of each genealogical unit (chs. 2, 4, 6, 7); standing teaching note at ch. 2’s opening distinguishing covenant-tribal identity from marriage-law lineage rules
বলিদান / হোমবলি (sacrifice / burnt offering)	Hindu Shakta ritual sacrifice (esp. Kali-worship, centered in Bengal) and Vedic homa fire-ritual	Reserve exclusively for offerings to সদাপ্রভু; never allow the term to appear without an explicit divine addressee stated in the same clause; theologian review required at every occurrence in chs. 16, 21, 29
অভিষেক করা (anoint)	Hindu royal-coronation ritual and deity-image consecration (মূর্তি অভিষেক)	Pair with a note at every occurrence (11:3; 29:22) that biblical anointing marks Spirit-empowerment for a God-given office, not a ritual act conferring divine status on the object anointed
নকশা/পরিকল্পনা (pattern/design)	Hindu vāstu śāstra, a living traditional science of ritually correct temple/building design still consulted in Bengali Hindu construction practice	Fence with an explicit one-time/unrepeatable framing: this পরিকল্পনা was given once, to David, for one specific building, by direct Spirit-revelation — not a repeatable design-science accessible to any builder
জ্ঞান ও বিচক্ষণতা (wisdom/understanding)	Hindu/Buddhist jnana as liberating gnosis on the path out of the rebirth cycle	Always render as the compound, never জ্ঞান alone; frame explicitly as a practical governing gift given for a specific task (22:12), not mystical self-attained enlightenment
একনিষ্ঠ হৃদয় (whole heart)	Vaishnava bhakti ekanta-bhakti (single-pointed devotion to one’s chosen deity-form)	Frame consistently as covenant obedience and loyalty to সদাপ্রভু’s commands (28:9), not devotional intensity of feeling toward a chosen divine “ishta-devata”
শয়তান (adversary/Satan)	Bengali Islamic শয়তান (shaytan) — here NOT a doctrinally divergent figure (both traditions affirm a personal evil being), but the Chronicles/Samuel agency question (21:1 vs. 2 Sam 24:1) needs explicit compatibilist-providence framing so it is not read as a contradiction by any reader familiar with either textual tradition	Theologian’s note required wherever 21:1 is taught, cross-referencing 2 Samuel 24:1 explicitly
প্রবাসী ও অতিথি (sojourner/stranger)	Contemporary Bengali migration/refugee political discourse (salient in both Bangladesh and West Bengal border contexts)	Explicit disclaimer note: this is David’s theological self-description before God, not commentary on migration policy
গৃহ vs. মন্দির vs. সদাপ্রভুর গৃহ (three related “house/temple” renderings)	Internal collision risk (not external syncretism) — three closely related Bengali terms doing three distinct jobs (literal-building/wordplay half; topical-referent for the sanctuary; textual “house of the LORD” phrase) risk being flattened together by translators unfamiliar with the distinction	Standing style-sheet entry (see Section 4) fixing exactly which term is used in which function; no ad hoc substitution permitted
সদাপ্রভু vs. প্রভু	Internal collision risk — generic Bengali Christian speech habit of using প্রভু for both the divine Name and general “Lord” address	Absolute enforcement rule (see ranked ambiguity #1): সদাপ্রভু exclusively renders the Tetragrammaton; প্রভু is reserved for other uses per the baseline Romans convention

4. Transliteration vs. Paraphrase Decisions

Item	Decision	Rationale
YHWH (Tetragrammaton)	Paraphrase/established convention, not transliteration — সদাপ্রভু, not a phonetic rendering of “Yahweh”	Bengali Bible tradition has no precedent for phonetic YHWH transliteration; সদাপ্রভু (“the true/eternal Lord”) is the stabilized convention and must be used with total consistency given the Name’s hundreds of occurrences in this book
Abba-style preserved Aramaic/Hebrew terms	No new transliterations required — 1 Chronicits introduces no Aramaic devotional term analogous to Abba	N/A; flag for future books only
Amen / Hallelujah-type liturgical exclamations (16:36, “Amen! Praise the LORD!” = আমেন! সদাপ্রভুর প্রশংসা হোক!)	Transliterate আমেন; paraphrase হাল্লিলূয়া-equivalent as সদাপ্রভুর প্রশংসা হোক rather than importing হাল্লিলূয়া, since the Hebrew הַלְלוּיָהּ (halelu-Yah) does not occur as a fixed liturgical exclamation in 1 Chronicles 16:36 in the way it does in the Psalms	Preserves established baseline transliteration convention for আমেন (per the AI requirements doc) while not over-importing a Psalms-specific convention into a passage where the Hebrew text itself paraphrases
מַחְלְקוֹת (machlekot, priestly/Levitical “divisions/courses”)	Paraphrase: বিভাগ / সেবার পালা	No suitable single transliterable technical term exists in Bengali; a functional description is required and already adopted
נְתִינִים (netinim, “temple servants,” 9:2)	Paraphrase: মন্দিরের সেবক, not a transliteration of netinim	The term is a functional description in Hebrew itself (“the given ones”); transliteration would produce an opaque, unrecognizable loanword with no assonance to any existing Bengali term
Personal and place names throughout the genealogies (chs. 1–9)	Transliterate, following established Bengali Old Testament naming conventions (e.g., existing forms in Genesis/Exodus Bengali translations) where a name already has a stabilized Bengali Bible form; construct a consistent transliteration scheme for names appearing for the first time in Scripture within 1 Chronicles’ genealogies	Chs. 1–9 contain several hundred proper names, many appearing only here in the whole Bible; Phase 2 requires a single, internally consistent transliteration scheme (see Section 6, ch. 1–9 note) rather than ad hoc rendering per translator, or genealogical continuity (the doctrine itself) will appear inconsistent across the list
שֵׁבֶט / מַטֶּה (tribe)	Retain established Bengali Bible term গোত্র rather than coin an artificial alternative	Precedent parity with baseline’s ঈশ্বর retention despite Vedantic root; coining a new word would break continuity with every other Bengali Bible book’s tribal references (Exodus, Numbers, Joshua) already using গোত্র
כִּסֵּא (throne)	Paraphrase using existing neutral term সিংহাসন, no transliteration needed	Lexically uncontroversial; risk is doctrinal weight, not lexical availability (see ranked ambiguities)

5. Ranked List of Highest-Risk Ambiguities (1 Chronicles)

Ranked by combined severity (doctrinal weight × likelihood of habitual translator/reader error), highest first.

সদাপ্রভু vs. generic প্রভু collapse. With יהוה occurring hundreds of times across 1 Chronicles (especially chs. 16–17, 21–29), habitual Bengali Christian speech patterns that use প্রভু loosely for both the covenant Name and general “Lord” address create the single highest-volume consistency risk in the entire book. Mandatory automated validation rule: every occurrence of יהוה in source alignment must map to সদাপ্রভু; any occurrence of bare প্রভু where the Hebrew has יהוה must auto-flag for correction.
The bayit wordplay (17:1-14), split across গৃহ and বংশ. This is the theological center of the core passage and the entire Davidic Covenant doctrine. Losing the connection between “David wants to build God a গৃহ” and “God will build David a বংশ” collapses the chapter’s central irony and rhetorical structure. Requires a mandatory translator note, not merely a recommended one; theologian review required at every occurrence within 17:1-15 without exception.
অভিষেক করা (anoint) drifting toward Hindu royal/deity-consecration ritual sense. Given this root’s direct lineage to মশীহ/খ্রীষ্ট (already Critical in the baseline Romans registry), an uncorrected drift here has downstream Christological consequences beyond 1 Chronicles itself. Every occurrence (11:3, 29:22) requires theologian review.
সদাপ্রভুর রাজ্য/সিংহাসন (kingdom/throne of the LORD, 17:14; 29:23) softened into metaphor. The text makes an explicit identity claim (the human Davidic throne IS the LORD’s own reign) that a cautious or harmonizing translator instinct could flatten into a vaguer “God blesses this kingdom” statement, erasing the direct seedbed of the New Testament’s identification of Christ’s kingship with God’s kingdom. Theologian review mandatory.
বলিদান/হোমবলি (sacrifice/burnt offering) read through Shakta ritual-sacrifice or Vedic homa associations, particularly dangerous in chs. 16, 21, and 29 where sacrificial worship is depicted as glad, covenantal, and directed to one God — precisely the features that must NOT be confused with appeasement of a goddess figure or ritual fire-offering technique.
গোত্র (tribe) collapsing into Hindu gotra marriage-law categories, especially risky across the dense tribal genealogies of chs. 2–8, where a Bengali Hindu-background reader’s first association may be exogamy rules rather than covenant-people identity.
অবিশ্বস্ততা (ma’al, covenant unfaithfulness) flattening into generic পাপ. Saul’s death (10:13) and the Transjordan tribes’ exile (5:25) both hinge specifically on covenant betrayal, not generic sin; losing the distinction weakens the book’s causal theology of exile and restoration.
সন্ধান করা/জিজ্ঞাসা করা (darash, “seek/inquire”) drifting toward folk-divinatory register. The explicit contrast at 10:13-14 (Saul consulted a medium instead of সদাপ্রভু) is the passage’s whole point; if “seeking the LORD” and “consulting a medium” share too much surface vocabulary in Bengali, the moral contrast is blunted. Native-speaker review required at every occurrence.
মন্দির vs. সদাপ্রভুর গৃহ internal collision, and the cross-curriculum মন্দির/মণ্ডলী collision with the Romans baseline. Highest risk in classroom/curriculum settings where both 1 Chronicles and Romans (or other NT material) are taught in the same season; requires a standing cross-curriculum style note, not merely an in-document one.
ঈশ্বরের ক্রোধ (wrath of God, 13:10 Uzza) softened by bhakti-influenced devotional register preference for non-confrontational divine-favor language. A serious risk given that West Bengal’s dominant devotional idiom strongly prefers gentle, benevolent divine address; the text’s real judgment-seriousness needs deliberate protection from that cultural pull.
নকশা/পরিকল্পনা (tavnit, temple pattern) assimilating to vāstu śāstra as a repeatable sacred-design tradition rather than being read as a one-time, unrepeatable divine specification to David alone (28:11-19).
একনিষ্ঠ হৃদয় (whole heart) assimilating to Vaishnava ekanta-bhakti (single-pointed devotion to a chosen deity-form) rather than covenant obedience to সদাপ্রভু’s specific commands (28:9).
শয়তান (Satan, 21:1) apparent tension with 2 Samuel 24:1’s “the LORD’s anger” as the stated instigator of the census, requiring a compatibilist-providence framing note so the two accounts are not read as doctrinally contradictory — a live concern precisely because শয়তান’s meaning is otherwise stable and uncontroversial across Bengali Christian and Muslim usage alike.
প্রবাসী ও অতিথি (sojourner/stranger, 29:15) contemporized into migration-policy commentary rather than read as David’s theological posture of dependence before God — a lower doctrinal-weight but socially live risk in the current Bangladesh/West Bengal context.
জ্যেষ্ঠাধিকার (birthright, ch. 5) read as commentary on Bengali inheritance custom rather than as an illustration of divine election operating apart from natural birth order — moderate doctrinal weight, but high likelihood of habitual cultural over-reading given how emotionally resonant eldest-son inheritance norms remain in both Bengali Hindu and Muslim family practice.

6. Full-Book Chapter Sweep (1 Chronicles 1–29)

Per the full-coverage mandate, every chapter has been reviewed for lexical/doctrinal load. Chapters not separately discussed above contribute no terms beyond those already catalogued; they are logged here rather than silently omitted.

Chapters	Content	Linguistic Gap Analysis Status
1–9	Genealogies from Adam to the post-exilic returnees; tribal registers; Saul’s genealogy	Fully covered — see Sections 1–3 (genealogy, tribe, clan, birthright, exile, unfaithfulness terms). Requires the single largest proper-name transliteration-consistency effort in the book (Section 4); no additional doctrinal terms beyond those catalogued.
10	Saul’s death; consulting the medium vs. inquiring of the LORD	Fully covered — darash/מָעַל contrast, ranked ambiguity #7 and #8.
11–12	David made king; his mighty men	Reviewed — রাজা, অভিষেক করা (11:3) apply; no additional new terms beyond Section 1 matrix.
13	Uzza and the ark	Fully covered — ঈশ্বরের ক্রোধ, নিয়ম-সিন্দুক; ranked ambiguity #10.
14	David’s victories over the Philistines	Reviewed — no new doctrinal terms; standard narrative/military vocabulary, low risk.
15–16	The ark brought to Jerusalem “according to the ordinance”; David’s psalm of thanksgiving	Fully covered — কামিশ্পাত/নির্দিষ্ট নিয়ম অনুসারে (already registered in bible_term_registry.json as according_to_ordinance), চিরস্থায়ী নিয়ম (16:17), বলিদান/সমাগম তাঁবু, প্রশংসা/ধন্যবাদ করা (bless, God as object).
17	Nathan’s oracle: the Davidic Covenant (core passage)	Fully covered — central focus of Sections 1, 4, and ranked ambiguities #2 and #4; see especially the bayit wordplay treatment.
18–20	David’s military campaigns and administration	Reviewed — 18:17’s broadened kohen usage (David’s sons as “chief officials,” প্রধান কর্মকর্তা, not যাজক) already flagged in bible_term_registry.json under priest; no further new terms.
21	David’s census; the plague; the angel at the threshing floor	Fully covered — শয়তান, স্বর্গদূত, মহামারী, বেদি, threshing_floor; ranked ambiguity #13.
22	David’s preparations and charge to Solomon	Reviewed — সদাপ্রভুর গৃহ (22:1), জ্ঞান ও বিচক্ষণতা (22:12); no additional new terms beyond Section 1/2.
23–27	Levitical/priestly divisions, gatekeepers, singers, treasurers, military and civil officials	Fully covered — বিভাগ/সেবার পালা, গুলিবাঁট, দ্বাররক্ষী, গায়ক, ভাণ্ডার, ভাববাণী করা (25:1-3, musical prophesying); ranked ambiguity is low-to-medium here (see Section 1 Worship matrix), no unresolved gap beyond what is logged.
28	David’s charge to the assembly; the temple pattern given by the Spirit	Fully covered — নকশা/পরিকল্পনা, সম্পূর্ণ হৃদয়/একনিষ্ঠ হৃদয়; ranked ambiguities #11 and #12.
29	Freewill offerings for the temple; David’s prayer; Solomon enthroned; kingdom of the LORD; David’s death	Fully covered — স্বেচ্ছাদান, সম্পদ ও সম্মান, প্রবাসী ও অতিথি, সদাপ্রভুর রাজ্য/সিংহাসন (29:23, narrative capstone); ranked ambiguities #4 and #14.

Coverage confirmation: All 29 chapters of 1 Chronicles have been reviewed. No chapter was silently omitted; chapters contributing no lexical items beyond the matrix above (12, 14, 18–20) are explicitly logged as reviewed with low residual risk.

7. Summary of Open Items for Phase 1 Step 9 (Registry Update)

Formal addition of all “NEW” terms in 08_core_glossary.md to the project translation memory, version-incremented, per the AI requirements document’s registry-update protocol.
Confirmation that the cross-curriculum মন্দির/মণ্ডলী disambiguation note (Section 3) is inserted as a standing rule in any combined Romans + 1 Chronicles curriculum deployment, not only within this book’s own materials.
Confirmation that সদাপ্রভু enforcement is added as an automated validation rule (parallel to the baseline’s existing forbidden-substitution checks) prior to Phase 2 segment translation of 1 Chronicles.
Theologian review pre-scheduled for all Section 5 ranked ambiguities #1–#4, #7, #10, and #13 before any Phase 2 segment containing them is marked approved, consistent with the baseline’s Critical/High review-routing convention.

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