Semantic Analysis: 1 Chronicles

Preliminary Note on Original Language

The curriculum parameters specify analysis “in the original Koine Greek.” 1 Chronicles is a Hebrew book of the Hebrew Bible/Old Testament, composed in Biblical Hebrew (with a handful of Aramaic-influenced late forms), not Koine Greek. The Septuagint does contain a Koine Greek translation of this book, titled Παραλειπομένα (“things left over/omitted,” i.e., supplementing Samuel–Kings), and it is cited below where its translation choices illuminate a term’s semantic range or where later New Testament citation depends on the LXX wording. However, the controlling original-language analysis for this Phase 1 artifact is Biblical Hebrew (Masoretic Text), consistent with sound translation practice and with the baseline Romans package’s own principle that original-language fidelity governs rendering choices. All Hebrew is given with transliteration.

This analysis extends, and does not contradict, the baseline Romans Language Package. Where a Hebrew term corresponds to a concept already fixed in translation_memory.json (e.g., covenant, holy, glory, faith, king ship of God’s people), the established Bengali rendering is reused exactly. New terms proper to 1 Chronicles (temple, sacrifice, genealogy, priestly divisions, the divine name יהוה, etc.) are analyzed fresh and proposed for addition to the extended translation memory in Step 2 artifacts.

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PART A — Core Passage Verse-by-Verse: 1 Chronicles 17:1-15

Hebrew text base: Masoretic Text (BHS). This passage is the Chronicler’s retelling of the Davidic covenant (parallel: 2 Samuel 7:1-17), and is the theological anchor of the entire curriculum.

Verse 1

“Now it came to pass, as David sat in his house, that David said to Nathan the prophet, ‘See now, I dwell in a house of cedars, but the ark of the covenant of the LORD is under curtains.’”

• בַּיִת (bayit) — lit. “house.” Semantic range: physical dwelling; household/family; royal dynasty (this triple range is the pivot of the whole chapter). English variants: house, palace, home, dynasty. Contextual meaning here: David’s literal cedar palace. Bengali: গৃহ (griho) for the literal building sense; flag that the SAME Hebrew word recurs in v. 10 and v. 12 with the dynastic sense (“house” = royal line). Risk: Critical — the wordplay (God refuses a house of cedar but promises a “house” of descendants) must be preserved across the passage; recommend a translator note anchoring both senses to a single Bengali lexical family (গৃহ for the building; বংশ for the dynasty) with an explicit note explaining the pun, since Bengali lacks a single word spanning both senses as fluidly as Hebrew bayit or even English “house.”
• אֲרָזִים (arazim, sg. אֶרֶז erez) — “cedars.” Semantic range: the specific high-value cedar wood of Lebanon, a mark of royal wealth and permanence. English variants: cedar(s), cedarwood. Bengali: এরস কাঠ (eros kath, “cedar wood”) — Low risk, descriptive only.
• נָבִיא (navi) — “prophet.” Semantic range: one who speaks on God’s behalf, a spokesman/seer. English variants: prophet, seer. Contextual meaning: Nathan functions as the LORD’s authorized mouthpiece who must reverse his own hasty human counsel in v. 2 with the actual word of God in v. 4. Bengali: ভাববাদী (bhabbadi) — reused exactly from baseline (bible_term_registry.json). Risk: Low, term already stabilized.
• אֲרוֹן בְּרִית־יְהוָה (aron brit-YHWH) — “ark of the covenant of the LORD.” Compound: אֲרוֹן (aron, chest/box) + בְּרִית (brit, covenant) + יְהוָה (YHWH). Semantic range: the sacred gold-covered acacia chest containing the tablets of the law, God’s throne-footstool and the locus of his manifest presence among Israel. English variants: ark of the covenant, ark of God, ark of the LORD. Bengali: নিয়ম-সিন্দুক (niyom-sinduk), built on baseline’s established নিয়ম (covenant) + সিন্দুক (chest). Risk: High — must never be flattened to a bare decorative box; every occurrence should retain the covenantal compound to preserve its sacred, throne-like significance.
• יְרִיעוֹת (yeriot, sg. יְרִיעָה yeriah) — “curtains,” i.e., the tent-fabric of the tabernacle. Semantic range: woven tent-hangings; by metonymy, the tabernacle itself. English variants: curtains, tent, tabernacle covering. Bengali: তাঁবুর পর্দা (tabur pordha, “tent curtain”). Risk: Low-Medium — must clearly signal a sacred tent structure, not ordinary domestic drapery.

Verse 2

“Then Nathan said to David, ‘Do all that is in your heart, for God is with you.’”

• לֵבָב (levav) — “heart.” Semantic range: the seat of will, intention, and moral resolve, not merely emotion. English variants: heart, mind, intention. Bengali: হৃদয় (hridoy) or মন (mon, mind/will) depending on context; here best rendered অন্তর (ontor, inner heart/intention) or হৃদয় — Risk: Medium, ensure Bengali reader does not read this as mere sentiment but as settled intention/resolve.
• “God is with you” (כִּי הָאֱלֹהִים עִמָּךְ) — the presence formula. עִם (im, “with”) signals covenantal accompaniment, not mere proximity. Bengali: ঈশ্বর তোমার সঙ্গে আছেন — uses baseline ঈশ্বর. Note theologically: Nathan’s premature affirmation (later corrected by direct revelation in v. 3-4) illustrates that even a true prophet’s personal counsel is not automatically God’s word — an important point for the doctrine of the inspiration of Scripture. Risk: Medium (narrative/theological framing risk, not lexical).

Verse 3

“But it happened that night that the word of God came to Nathan, saying,”

• דְּבַר־אֱלֹהִים (devar-Elohim) — “word of God.” Semantic range: an authoritative divine communication, distinct from human opinion or counsel (contrast with v. 2). English variants: word of God, word of the LORD, divine oracle. Bengali: ঈশ্বরের বাক্য (Ishshorer bakyo). Risk: High — this phrase must be visibly distinguished from Nathan’s own prior counsel in v. 2; conflating the two would blur the doctrine of the inspiration and authority of Scripture (a genuine revelation event overturning a godly man’s private judgment).

Verse 4

“Go and tell My servant David, ‘Thus says the LORD: “You shall not build Me a house to dwell in.”’”

• עֶבֶד (eved) — “servant.” Semantic range: bondservant/slave; also, honorifically, a covenant servant in special relationship to a sovereign (as of Moses, David). English variants: servant, slave, bondservant. Bengali: দাস (das) in the honorific covenant sense, sometimes rendered সেবক (sebok, servant) for readability. Risk: Medium — must retain the honorific covenantal sense (“my servant David” = a title of high honor), not read as menial slavery.
• כֹּה אָמַר יְהוָה (koh amar YHWH) — “thus says the LORD,” the standard prophetic messenger formula. Bengali: সদাপ্রভু এই কথা বলেন or সদাপ্রভু এই কথা কহেন. See below (§ Divine Names) for সদাপ্রভু. Risk: Critical (see সদাপ্রভু entry).
• בָּנָה (banah) — “to build.” Semantic range: literal construction; figuratively, to build up a household/dynasty (same root recurs at v. 10, 12 in the dynastic sense — “the LORD will build you a house”). English variants: build, construct, establish. Bengali: নির্মাণ করা (nirman kora, literal building) / গড়ে তোলা (gore tola, to build up, for the dynastic sense). Risk: High — the same root’s dual use (literal temple-building vs. dynasty-building) is the chapter’s central irony and must be visible to the Bengali reader, ideally through a translator note.

Verse 5

“For I have not dwelt in a house since the time that I brought up Israel, even to this day, but have gone from tent to tent, and from one tabernacle to another.”

• אֹהֶל (ohel) — “tent.” Semantic range: temporary nomadic dwelling. English variants: tent, dwelling. Bengali: তাঁবু (tabu). Risk: Low.
• מִשְׁכָּן (mishkan) — “tabernacle,” lit. “dwelling place” (from שכן, to dwell). Semantic range: the portable sanctuary tent of Israel’s wilderness worship; theologically, the pattern for God’s chosen mode of dwelling among his people prior to the temple. English variants: tabernacle, dwelling place. Bengali: সমাগম তাঁবু (shomagom tabu, “tent of meeting”) or simply আবাস (abash, dwelling). Risk: High — must not collapse into a generic “tent” without conveying that this is God’s own sanctioned dwelling place; sets up the contrast with the permanent house David wants to build.

Verse 6

“Wherever I have moved about with all Israel, have I ever spoken a word to any of the judges of Israel, whom I commanded to shepherd My people, saying, ‘Why have you not built Me a house of cedars?’”

• הִתְהַלֵּךְ (hithalekh) — “to walk about, go about.” Semantic range: God’s mobile, relational presence moving among his people, as opposed to being confined to one fixed location. Bengali: চলাফেরা করা (cholaphera kora) or ভ্রমণ করা. Risk: Low-Medium — must not read as aimless wandering but as purposeful accompanying presence.
• שֹׁפְטִים (shoftim) — “judges.” Semantic range: the charismatic tribal deliverer-leaders of the pre-monarchic period (the book of Judges). English variants: judges, chieftains. Bengali: বিচারকর্তা (bicharkorta) — Risk: Low, established descriptive term; note it is NOT the technical Islamic legal-scholar sense (mufti/qazi) nor a modern courtroom judge.
• רָעָה (ra’ah) — “to shepherd/tend [a flock].” Semantic range: pastoral leadership, care, and guidance of God’s people as a shepherd tends sheep — the root image behind later “shepherd” language for kings and for Christ. Bengali: পালন করা (palon kora, to shepherd/nurture) or রাখাল হিসেবে চরানো. Risk: Medium — a load-bearing pastoral metaphor; must not be reduced to bare political rule.

Verse 7

“Now therefore, thus shall you say to My servant David, ‘Thus says the LORD of hosts: I took you from the sheepfold, from following the sheep, to be ruler over My people Israel.’”

• יְהוָה צְבָאוֹת (YHWH Tzevaot) — “LORD of hosts.” Semantic range: God as commander of the heavenly and/or angelic armies; a title of sovereign military and cosmic authority. English variants: LORD of hosts, LORD Almighty, LORD of armies. Bengali: বাহিনীগণের সদাপ্রভু (bahinigoner sodaprobhu, “LORD of the armies/hosts”). Risk: High — must never be softened to a generic honorific; the martial, sovereign force of the title (relevant throughout Chronicles’ war narratives) should be retained.
• נָוֶה (naveh) — “pasture, sheepfold.” Bengali: মেষখোঁয়াড়/চারণভূমি (meshkhoyar/charonbhumi). Risk: Low, scene-setting term.
• נָגִיד (nagid) — “prince, ruler-designate, leader appointed [by God].” Semantic range: distinct from מֶלֶךְ (melekh, king proper) — nagid denotes one divinely designated to rule, often prior to or apart from full royal enthronement; used of Saul, David, and later of temple/priestly chiefs. English variants: prince, ruler, leader, commander, chief. Bengali: অধ্যক্ষ (odhyokkho, “one placed in charge/overseer-ruler”) — Risk: Medium — must be kept distinct from রাজা (raja, king, used for מֶלֶךְ), so that Bengali readers can perceive that David’s rule is first and fundamentally a divine appointment/commission, not a self-secured throne.

Verse 8

“And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have made you a name like the name of the great men who are on the earth.”

• כָּרַת (karat) — here “to cut off, destroy.” Semantic range: elsewhere this same root means “to cut [a covenant]” (כָּרַת בְּרִית, cf. ch. 11) — an important wordplay across the book between covenant-cutting and enemy-cutting. Bengali: উচ্ছেদ করা (ucched kora, to cut off/eliminate) in this verse. Risk: Medium — flag the root’s double usage for translator awareness (see ch. 11 below).
• שֵׁם (shem) — “name,” here meaning reputation/renown. Semantic range: name as identity; name as fame/legacy. English variants: name, reputation, renown, fame. Bengali: নাম (nam) or, for the “great reputation” sense, সুনাম/খ্যাতি (shunam/khyati). Risk: Low-Medium.
• גְּדוֹלִים (gedolim) — “great ones, great men.” Bengali: মহান ব্যক্তি (mohan bekti). Risk: Low.

Verse 9

“Also I will appoint a place for My people Israel, and will plant them, that they may dwell in their own place, and move no more; nor shall the sons of wickedness oppress them anymore, as previously,”

• מָקוֹם (maqom) — “place.” Semantic range: a specific, secure, God-appointed dwelling territory (not just any location). Bengali: স্থান (sthan). Risk: Low-Medium — should convey a settled, secured homeland, not a generic “spot.”
• נָטַע (nata) — “to plant.” Semantic range: agricultural rootedness and permanence, a metaphor of secure, flourishing settlement (echoes the Eden and exodus “planting” motifs). Bengali: রোপণ করা (ropon kora). Risk: Medium — a rich metaphor of permanence that should not be flattened to mere “placing.”
• רָגַז (ragaz) — “to tremble, be disturbed/agitated.” Bengali: অস্থির/বিচলিত হওয়া (osthir/bicholito howa). Risk: Low.
• בְּנֵי־עַוְלָה (bnei-avlah) — lit. “sons of injustice/wickedness,” idiom for wicked oppressors. Semantic range: covenant-breakers, unjust oppressors (cf. Judges-era Philistine and Canaanite oppression). Bengali: দুষ্ট লোকেরা (dushto lokera, “wicked people”) — Risk: Low-Medium, ensure not read as an ethnic slur but a moral-covenantal category.

Verse 10

“since the time that I commanded judges to be over My people Israel. Also I will subdue all your enemies. Furthermore I tell you that the LORD will build you a house.”

• הִכְנִיעַ (hikhnia) — “to subdue.” Bengali: পরাস্ত করা / দমন করা (porasto kora/domon kora). Risk: Low.
• וּבַיִת יִבְנֶה־לְּךָ יְהוָה (u-vayit yivneh-lekha YHWH) — “and the LORD will build you a house” — the pivot of the whole oracle: David wanted to build God a house (temple); instead, God will build David a house (dynasty). Bengali: recommend সদাপ্রভু তোমার জন্য এক বংশ গড়ে তুলবেন (“the LORD will build up a dynasty/lineage for you”), deliberately using বংশ (bongsho, lineage/house) here to mark the dynastic sense against গৃহ used for the literal building in vv. 1, 4, 12. Risk: Critical — this is the theological center of the Davidic Covenant doctrine; the wordplay must be flagged with a mandatory translator note in Phase 2.

Verse 11

“And it shall be, when your days are fulfilled, when you must go to be with your fathers, that I will set up your seed after you, who will be of your sons; and I will establish his kingdom.”

• מָלְאוּ יָמֶיךָ (malu yamekha) — “your days are fulfilled/completed,” a euphemism for reaching the end of life. Bengali: তোমার আয়ু শেষ হবে (tomar ayu shesh hobe). Risk: Low.
• לָלֶכֶת עִם־אֲבֹתֶיךָ (lalekhet im-avotekha) — “to go/walk with your fathers,” a euphemism for death that assumes continued communal identity with one’s ancestors. Bengali: তোমার পূর্বপুরুষদের সঙ্গে মিলিত হওয়া (purbopurushder shonge milito howa). Risk: Low-Medium — avoid rendering in a way that suggests reincarnation-adjacent reunion; this is simply death-and-burial idiom, not a doctrine of ancestor-worship or rebirth (guard against confusion with Bengali/Hindu ancestor-veneration śrāddha concepts).
• זֶרַע (zera) — “seed, offspring, descendant(s).” Semantic range: singular collective noun that can denote one specific descendant or a lineage of many; this is the direct OT source of the NT’s messianic “seed of David” language. English variants: seed, offspring, descendant(s), posterity. Bengali: বংশ (bongsho), consistent with baseline’s established compound দায়ূদের বংশ (“seed of David,” Romans 1:3). Risk: Critical — this is the fountainhead Messianic promise later applied to Christ (cf. Hebrews 1:5, quoting this very passage); must be rendered so that its later fulfillment in Christ remains traceable.
• הֵקִים (hekim) — “to raise up, set up, establish.” Bengali: উৎপন্ন করা / উত্থাপন করা (utponno kora/utthapon kora). Risk: Medium — should not be confused with পুনরুত্থান (resurrection, baseline term); this is “raising up” in the sense of “bringing into being/succession,” a different concept requiring a distinct verb.
• מַלְכוּת (malkhut) — “kingdom, kingship, royal reign.” Semantic range: both the abstract reign/rule and the concrete kingdom-realm. English variants: kingdom, reign, royal rule. Bengali: রাজ্য (rajyo), consistent with baseline’s ঈশ্বরের রাজ্য pattern. Risk: High — in this verse it is Solomon’s kingdom, but by v. 14 it becomes identified with God’s own kingdom (see below) — the semantic bridge must be preserved.

Verse 12

“He shall build Me a house, and I will establish his throne forever.”

• כּוֹנֵן (konen) — “to establish firmly, set up securely.” Bengali: স্থির করা / প্রতিষ্ঠিত করা (sthir kora/protishthito kora). Risk: Medium.
• כִּסֵּא (kisse) — “throne.” Semantic range: the seat of royal authority; in the Davidic covenant, the guarantee of an enduring royal line. English variants: throne, royal seat. Bengali: সিংহাসন (singhason), the standard Bengali word for throne. Risk: High (doctrinally, not lexically) — “his throne forever” is the direct textual seed of later messianic hope (culminating in Christ’s eternal reign); this must be flagged for theological teaching notes even though the word itself is uncontroversial.
• עַד־עוֹלָם (ad-olam) — “forever, in perpetuity.” Semantic range: enduring into the indefinite future; in covenant contexts, a guarantee of permanence contingent on God’s own faithfulness, not merely an unlimited timespan. Bengali: চিরকাল / অনন্তকাল (chirokal/onontokal). Risk: Medium — must be read covenantally (God’s unbreakable promise), not as an abstract philosophical “eternity.”

Verse 13

“I will be his Father, and he shall be My son; and I will not take My mercy away from him, as I took it from him who was before you.”

• אָב (av) — “father.” Semantic range: here used of God’s covenantal, adoptive relationship to the Davidic king — not physical begetting. Bengali: পিতা, reused exactly from baseline (God as Father). Risk: Critical by association — must be taught alongside a clear note that this sonship is covenantal/relational and typological of Christ’s unique eternal Sonship, not identical to it (see doctrine notes below).
• בֵּן (ben) — “son.” Semantic range: here, adoptive/covenantal royal sonship (the Davidic king as God’s vice-regent son), which the NT authors (Hebrews 1:5) apply typologically and finally to Christ’s unique, eternal Sonship. English variants: son, son and heir. Bengali: পুত্র. Risk: Critical — must be carefully distinguished in teaching notes from baseline’s ঈশ্বরের পুত্র (Son of God, Christ’s unique eternal Sonship); this verse is the OT type, not itself a full statement of the deity of Christ, and conflating the two without explanation risks either overclaiming (making Solomon “the” Son of God) or underclaiming (missing the passage’s role as messianic prophecy).
• חֶסֶד (chesed) — “steadfast love, covenant loyalty, loyal kindness.” Semantic range: God’s binding, loyal love toward covenant partners — inseparable from his covenant faithfulness (a leading concept for the doctrine “God’s Faithfulness across Generations”); broader than generic “mercy” or “kindness” alone. English variants: mercy, lovingkindness, steadfast love, covenant loyalty, faithful love. Bengali: proposed অবিচল দয়া (obichol doya, “unwavering/steadfast kindness”) or the compound নিয়মের দয়া (niyomer doya, “covenant kindness”), extending baseline’s নিয়ম (covenant). Risk: High — rejected alternatives: করুণা (karuna, carries Hindu/Buddhist compassion-doctrine associations, esp. Buddhist metta/karuna and Hindu bhakti devotional vocabulary); plain দয়া alone (too generic, loses the covenant-bound, unbreakable character). This term recurs as a major thread across Chronicles (16:34, 41) and must be rendered consistently.
• סוּר (sur) — “to turn aside, remove, take away.” Bengali: সরিয়ে নেওয়া (sorie neoya). Risk: Low-Medium — contrast note: God’s חֶסֶד is explicitly NOT removed from David’s line as it was from Saul, a key point distinguishing conditional kingship (Saul) from the unconditional Davidic covenant promise.

Verse 14

“And I will establish him in My house and in My kingdom forever, and his throne shall be established forever.”

• הֶעֱמִיד (he’emid) — “to set up, cause to stand, establish.” Bengali: দাঁড় করানো / প্রতিষ্ঠা করা. Risk: Medium.
• בְּבֵיתִי וּבְמַלְכוּתִי (“in My house and in My kingdom”) — note the striking shift: what began as David’s son’s house/kingdom (v. 11) is now called God’s OWN house and kingdom. Bengali: আমার গৃহে ও আমার রাজ্যে. Risk: Critical — this identification of the Davidic throne with God’s own reign is the theological seedbed for 1 Chronicles 29:23 (“Solomon sat on the throne of the LORD”) and ultimately for the NT’s identification of Christ’s kingship with God’s kingdom; must not be diluted to “his own house” without the divine-possessive force.
• נָכוֹן (nakhon) — “firm, secure, established.” Bengali: সুদৃঢ় / স্থায়ী. Risk: Low-Medium.

Verse 15

“According to all these words and according to all this vision, so Nathan spoke to David.”

• דָּבָר (davar) — “word, matter, thing.” Here, “these words” = the full content of the oracle. Bengali: কথা / বাক্য. Risk: Low.
• חִזָּיוֹן (chizzayon) — “vision.” Semantic range: a mode of prophetic revelation (visual/auditory disclosure), paired here with “word” to underline that this was a genuine, verifiable divine revelation, not Nathan’s own devising (cf. v. 2-3 contrast). English variants: vision, revelation. Bengali: দর্শন (দershon). Risk: Medium — must be distinguished from generic dream/premonition or from astrological/fortune-telling “vision” categories (cf. baseline’s rejection of জ্যোতিষী for “prophet”); this is Spirit-given, verbal-content revelation.

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

Chapters 1–9: The Genealogies

Chapter 1 — From Adam to the Sons of Esau

• יָלַד (yalad) — “to bear, beget, father [a child].” Semantic range: also used causatively/reflexively of genealogical descent generally. Bengali: জন্ম দেওয়া (jonmo deoya). Risk: Low-Medium — in long genealogical chains this verb underlies the entire structure; must remain simple and repeatable across many verses without stylistic variation that could obscure the genealogical form.
• בֵּן (ben) — “son”; in genealogical lists frequently means “descendant” rather than literal immediate son. Bengali: পুত্র (putro) for a direct son; বংশধর (bongshodhor, “descendant”) where the text spans generations. Risk: Medium — over-literal “son” translation can create false chronological compression; translators must check genealogical distance.
• Theological note: these lists establish the doctrine of Genealogy and the Continuity of God’s People from the very first verse — tracing the human race from Adam, then narrowing to Abraham’s line, showing God’s redemptive-historical purpose moving through specific families toward Israel.

Chapter 2 — Judah’s Line

• בְּכוֹר (bekhor) — “firstborn.” Semantic range: the son with primary inheritance and status rights (בְּכוֹרָה, birthright); theologically significant because God’s electing purposes repeatedly bypass the birth-order firstborn (cf. ch. 5). Bengali: জ্যেষ্ঠ পুত্র (jyestho putro). Risk: Medium — connects to baseline’s election doctrine (ঈশ্বরের মনোনয়ন); flag for teaching note that human birth-order expectations do not bind God’s sovereign choice.
• מִשְׁפָּחָה (mishpachah) — “clan, extended family, family group.” Bengali: গোষ্ঠী (goshthi) or পরিবার-গোষ্ঠী. Risk: Medium — in contemporary Bengali/Bangladeshi usage গোষ্ঠী often carries an ethnic-political sense (জাতিগোষ্ঠী, “ethnic group”); ensure context makes clear this denotes biblical kinship-clan structure, not a modern ethnic-political category.

Chapter 3 — David’s Sons and the Kings of Judah

• מֶלֶךְ (melekh) — “king.” Semantic range: the enthroned monarch, as distinct from נָגִיד (nagid, ruler-designate, see 17:7 above). Bengali: রাজা (raja). Risk: Low — a common, neutral Bengali word used across religious traditions for royalty; no significant syncretism risk, but note the deliberate distinction from অধ্যক্ষ (nagid) must be maintained for theological precision about the nature of David’s early rule versus his later kingship.

Chapter 4 — Judah and Simeon Clans

• יַחַשׂ / הִתְיַחֵשׂ (yachas / hityaches) — “genealogy; to be enrolled/registered by genealogy.” Semantic range: the Chronicler’s own technical term for the genealogical-registration project of the book; more than a list, it denotes formal covenant-community enrollment. English variants: genealogy, genealogical record, register. Bengali: বংশাবলি (bongshaboli, “genealogy/lineage record”) — this is the already-established Bengali Bible tradition term (used, e.g., as the heading for Matthew 1, “যীশু খ্রীষ্টের বংশাবলি”). Risk: Medium — বংশ-related vocabulary in Bengali culture can carry caste/lineage-purity overtones (paralleling গোত্র concerns below); teaching material should clarify that biblical genealogy serves covenant-historical purposes (tracing God’s promises), not caste ranking or ritual purity of blood.

Chapter 5 — Reuben, Gad, Half-Manasseh; the Exile

• בְּכֹרָה (bekhorah) — “birthright” (abstract noun from בְּכוֹר, ch. 2). Explicit here: Reuben’s birthright is transferred to Joseph’s sons because of Reuben’s sin (5:1-2), while the ruling line goes to Judah — a double transfer showcasing that God’s covenant purposes are not bound by natural primogeniture. Bengali: জ্যেষ্ঠাধিকার (jyesthadhikar). Risk: Medium-High — an important, teachable moment for the doctrine of divine election operating within, and sometimes against, ordinary human inheritance custom (highly relevant in Bengali culture, where eldest-son inheritance customs are strong).
• גָּלָה / גָּלוּת (galah/galut) — “to go into exile / exile.” Bengali: নির্বাসন (nirbashon, exile/banishment). Risk: Medium — first appearance in the book of the exile theme that will recur; connects to the doctrine of God’s faithfulness even through covenant discipline.
• מָעַל (ma’al) — “unfaithfulness, treachery, trespass [against a covenant relationship].” First appears at 5:25 regarding the Transjordan tribes’ idolatry leading to exile. Semantic range: more than ordinary sin — specifically a betrayal of covenant trust. English variants: unfaithfulness, trespass, treachery. Bengali: অবিশ্বস্ততা (obishwosthota), built on baseline’s বিশ্বাস (faith/trust) root. Risk: High — recurs as a major term at 10:13 (Saul) and 21:1-8 (David’s census); central to the doctrine “God’s Faithfulness across Generations” viewed from its human-failure counterpart.

Chapter 6 — Levi’s Genealogy and the Levitical Cities

• כֹּהֵן (kohen) — “priest.” Semantic range: an Aaronic descendant authorized for altar service and mediating sacrifice. English variants: priest. Bengali: যাজক (jajok) — the established Bengali Christian term. Risk: High — rejected alternatives: পুরোহিত (Hindu Brahmin ritual specialist, hereditary caste-bound temple functionary — would wrongly assimilate Israel’s priesthood into a caste-priest framework); ইমাম/মৌলভী (Islamic religious-leader terms, doctrinally inappropriate). যাজক must be used consistently for OT priests throughout this curriculum.
• לֵוִי / לֵוִיִּים (Levi/Levi’im) — the tribe of Levi, set apart for tabernacle/temple service. Bengali: লেবীয় (lebiyo), proper-noun/gentilic form. Risk: Low, established.
• עָרֵי מִקְלָט (arei miklat) — “cities of refuge.” Bengali: আশ্রয়-নগর (ashroy-nogor). Risk: Low-Medium — a distinct mercy-provision within the Law worth a brief note but not heavily theologically loaded in Chronicles’ usage (a bare list).

Chapter 7 — Issachar, Benjamin, Naphtali, Manasseh, Ephraim, Asher

• No new theological vocabulary; reuses genealogical terms from chapters 1–2 and 4 (יָלַד, בֵּן, מִשְׁפָּחָה, בְּכוֹר).

Chapter 8 — Benjamin’s Genealogy and the House of Saul

• No new theological vocabulary; reuses chapters 1–2, 4 terms. Sets up the transition to Saul’s death in ch. 10.

Chapter 9 — The Resettled Jerusalem Community

• נְתִינִים (netinim) — lit. “given ones,” temple servants assisting the Levites (often understood as descendants of non-Israelite groups incorporated into temple service). Bengali: মন্দিরের সেবক (mondirer sebok, “temple servants”) — see the מן্দির (temple) discussion under ch. 22 below for the necessary disambiguation from baseline’s church-building rule. Risk: Medium.
• שׁוֹעֲרִים (sho’arim) — “gatekeepers.” Bengali: দ্বাররক্ষী (dbar-rokkhi). Risk: Low — functional term, ties to the doctrine of Worship and the Levitical Order (structured, guarded access to sacred space).
• יַחַשׂ (yachas) — genealogy/registration, reused from ch. 4, now applied to the restored post-exilic community — underscoring that covenant identity survives exile through careful genealogical preservation (a strong statement of the doctrine of Continuity of God’s People).

Chapters 10–16: From Saul’s Death to the Ark in Jerusalem

Chapter 10 — The Death of Saul

• מָעַל (ma’al) — reused from ch. 5; explicitly named as the reason for Saul’s death and the transfer of kingship to David (10:13-14): “Saul died for his unfaithfulness (מַעַל) which he had committed against the LORD… and did not inquire of the LORD.” Bengali: অবিশ্বস্ততা, consistent with ch. 5. Risk: High.
• דָּרַשׁ (darash) — “to seek, inquire of [the LORD].” Semantic range: covenantal, prayerful consultation of God as opposed to consulting a medium/necromancer (10:13’s contrast: Saul consulted a medium rather than “inquiring of the LORD”). Bengali: সদাপ্রভুর কাছে সন্ধান করা / জিজ্ঞাসা করা. Risk: Medium-High — must be clearly distinguished from folk-religious divination practices (mediums, astrology, fortune-telling — cf. baseline’s rejection of জ্যোতিষী for “prophet”), a live pastoral concern given the prevalence of folk-Islamic and folk-Hindu divinatory practice in rural Bengal.

Chapter 11 — David Made King; the Mighty Men

• מָשַׁח (mashach) — “to anoint [with oil],” marking consecration to a divine office (11:3, the elders anoint David king). Semantic range: ritual pouring/rubbing of oil as a sign of being set apart and empowered by God for kingship, priesthood, or prophetic office; root of מָשִׁיחַ (mashiach), “anointed one,” ultimately rendered খ্রীষ্ট in the baseline. Bengali: অভিষেক করা (obhishek kora, “to anoint/consecrate”). Risk: High — অভিষেক is also the standard Bengali Hindu term for royal coronation ritual and for ritual bathing/anointing of deity images (মূর্তি অভিষেক); a translator note distinguishing biblical anointing (a sign of the Spirit’s empowerment for a God-given office, not a ritual act that itself confers divine status) is recommended, especially given this term’s direct root-relationship to খ্রীষ্ট (Christ, “the Anointed One”).
• כָּרַת בְּרִית (karat brit) — “to cut/make a covenant” (11:3, David makes a covenant with Israel’s elders). Bengali: নিয়ম স্থাপন করা (niyom sthapon kora), extending baseline’s established নিয়ম. Risk: Medium — ensure the “cutting” idiom is not read as a mere political treaty (baseline already rejects চুক্তি for covenant).
• גִּבּוֹרִים (gibborim) — “mighty men, warriors, heroes.” Bengali: বীর (bir). Risk: Low-Medium — deliberately avoid শক্তিশালী (“powerful,” root শক্তি) to sidestep any accidental association with the baseline’s flagged Shakta-goddess-power sensitivity around শক্তি; these are human warriors, not divinely-empowered “Shakti” figures.

Chapter 12 — Warriors Join David at Ziklag and Hebron

• No major new theological vocabulary; reuses גִּבּוֹרִים (mighty men, ch. 11) and covenant/kingship language. Notable phrase “one heart” (לֵב אֶחָד, 12:38) anticipates the “whole heart” theme developed fully at 28:9/29:9 (see below) — flagged there rather than duplicated here.

Chapter 13 — The Ark Improperly Moved; the Death of Uzza

• אֲרוֹן (aron) — “ark,” reused from 17:1 (see נִיয়ম-সিন্দুক entry above). Risk: High, consistent with core passage.
• חָרָה אַף (charah af) — “the anger/wrath [of the LORD] burned/was kindled” (13:10, God’s anger against Uzza). Bengali: ঈশ্বরের ক্রোধ প্রজ্বলিত হলো or simply ঈশ্বরের ক্রোধ. Risk: Medium-High — must not be softened into a merely impersonal “consequence”; the text presents genuine, personal divine judgment against unauthorized handling of sacred things, a serious point for the Worship and Levitical Order doctrine (sacred things must be handled exactly as God prescribes, cf. ch. 15’s correction).

Chapter 14 — David’s House Established; Philistine Victories

• No new theological vocabulary; reuses בַּיִת (house, in the literal-palace sense), מֶלֶךְ (king), and battle/deliverance vocabulary already introduced.

Chapter 15 — The Ark Carried Properly by the Levites

• נָשָׂא (nasa) — “to carry, bear [on the shoulders],” here specifically of the Levites bearing the ark by its poles as prescribed, correcting ch. 13’s error. Bengali: বহন করা (bohon kora). Risk: Low-Medium.
• כַּמִּשְׁפָּט (ka-mishpat) — “according to the ordinance/prescribed way” (15:13, David’s own explanation of ch. 13’s failure: “we did not seek him according to the ordinance”). Semantic range: the specific, God-given procedural requirement, not a general moral principle. Bengali: নির্দিষ্ট নিয়ম অনুসারে (nirdishto niyom onushare, “according to the specific rule/ordinance”) or বিধান অনুসারে. Risk: High — central to the Worship and Levitical Order doctrine: God prescribes the manner of his own worship; human religious improvisation (as in ch. 13) is not acceptable however sincere.
• מְשׁוֹרְרִים (meshorerim) — “singers,” Levites appointed to musical worship ministry. Bengali: গায়ক / গায়ক-দল (gayok/gayok-dol). Risk: Low.

Chapter 16 — The Ark Installed; David’s Psalm of Thanksgiving

• שֵׁרֵת / לְשָׁרֵת (sheret/lesharet) — “to minister, serve [in sacred service].” Semantic range: ongoing, appointed liturgical ministry before the ark, distinct from casual religious activity. Bengali: সেবা করা (seba kora) in the specifically sacred-ministry sense — recommend qualifying as আরাধনার সেবা (aradhonar seba, “worship service”) where ambiguity with general “help/service” is possible. Risk: Medium.
• הוֹדוּ לַיהוָה (hodu l’YHWH) — “give thanks to the LORD” (16:8, 34, 41), refrain opening David’s psalm. Bengali: সদাপ্রভুর ধন্যবাদ কর, reusing baseline’s ধন্যবাদ. Risk: Low, consistent with baseline.
• בְּרִית עוֹלָם (brit olam) — “everlasting covenant” (16:17, quoting the Abrahamic covenant to Israel). Bengali: চিরস্থায়ী নিয়ম (chirosthayi niyom), extending baseline’s নিয়ম. Risk: High — directly ties Genesis’s Abrahamic covenant to the Davidic covenant of ch. 17, reinforcing the doctrine of God’s Faithfulness across Generations as one continuous covenantal thread, not disconnected episodes.

Chapter 17 — see Part A above (core passage, full verse-by-verse treatment).

Chapters 18–29: David’s Reign, Preparations, and Succession

Chapter 18 — David’s Victories and Officials

• No new load-bearing theological vocabulary beyond reused kingship/covenant terms. Note of interest (not a new term requiring registry entry, but a translator caution): 18:17 calls David’s sons כֹּהֲנִים (kohanim, “priests”), evidently in the broadened sense of “chief officials/royal advisers” rather than Aaronic altar-priests (since only Aaronic Levites could serve as cultic priests, per ch. 6). Bengali translators must render this occurrence as প্রধান কর্মকর্তা (prodhan kormokorta, “chief officials”), NOT as যাজক (the reserved Aaronic-priest term), to avoid contradicting ch. 6’s careful priestly genealogy.

Chapter 19 — War with Ammon; the Humiliated Envoys

• חֶרְפָּה / בּוּשׁ (cherpah/bosh) — “shame, disgrace, reproach” (19:5, David’s envoys shamed by having half their beards shaved). Bengali: অপমান / লজ্জা (opoman/lojja). Risk: Medium — honor/shame dynamics are highly salient in Bengali culture (both Hindu and Muslim social contexts); ensure the term conveys public communal disgrace, not mere private embarrassment.

Chapter 20 — Further Wars

• No new theological vocabulary; reuses war/deliverance and kingship terms already established.

Chapter 21 — David’s Census, the Plague, and the Altar Site

• שָׂטָן (satan) — “adversary,” here with the definite article (הַשָּׂטָן), naming the personal agent who incites David’s sinful census — notably, the parallel account (2 Samuel 24:1) attributes the incitement to the LORD’s anger, while Chronicles names Satan as the proximate agent. Bengali: শয়তান (shoitan). Risk: Medium — this term is shared vocabulary with Bengali Islamic usage (শয়তান/shaytan), but unlike ঈসা/যীশু this does not reflect a doctrinally divergent figure — both traditions denote a personal evil adversary, so retaining শয়তান is not the same category of risk as the Jesus-name issue. However, flag for theologian review the textual-theological point that Chronicles’ naming of Satan alongside Samuel’s naming of the LORD’s anger together teach that God’s sovereign judgment and Satan’s malicious agency operate compatibly, not that Chronicles “corrects” or contradicts Samuel — an important point for the doctrine of Providence.
• דֶּבֶר (dever) — “plague, pestilence.” Bengali: মহামারী (mohamari). Risk: Low.
• מַלְאָךְ (malakh) — “messenger, angel” (the angel of the LORD who executes and then stays the plague). Bengali: স্বর্গদূত (shorgodoot). Risk: Low-Medium — established Bengali Christian term for a heavenly messenger, distinct from baseline’s rejection of দূত alone for “apostle” (a different lexeme-context; here referring to the OT angelic messenger).
• מִזְבֵּחַ (mizbe’ach) — “altar.” Bengali: বেদি (bedi). Risk: High — rejected: যজ্ঞবেদি (specifically the Vedic Hindu sacrificial fire-altar term, তোলা from যজ্ঞ/yajna ritual); plain বেদি avoids this direct collision while remaining the established, neutral Bengali Bible term for a biblical altar.
• גֹּרֶן (goren) — “threshing floor,” here specifically Ornan/Araunah’s threshing floor, which becomes the appointed site for the future temple (21:18-28; cf. 22:1). Bengali: শস্য মাড়াই করার স্থান (shoshsho marai korar sthan) or simply খামার (khamar). Risk: Medium — theologically significant as the God-appointed temple site, directly tying the Preparation for the Temple doctrine to this narrative; ensure the connection to 22:1 (“this is the house of the LORD God”) is not lost in translation.

Chapter 22 — David Prepares Materials; Charges Solomon

• בָּנָה (banah) — “to build,” reused from ch. 17, now applied concretely to Solomon’s coming temple-building task.
• The physical sanctuary building itself: while 1 Chronicles’ Hebrew text mostly uses בַּיִת (“house [of the LORD]”) rather than the more architecturally specific הֵיכָל (heikhal, “temple/palace”), the curriculum’s own doctrine title, “Preparation for the Temple,” requires a stable pedagogical Bengali term for the physical sanctuary building as such. Proposed: মন্দির (mondir, “temple [building]”) for topical/doctrinal references to the physical Jerusalem sanctuary, reserving সদাপ্রভুর গৃহ (sodaprobhur griho, “house of the LORD”) as the more literal, text-level rendering of בֵּית־יְהוָה itself. Risk: High — this requires explicit disambiguation from the baseline Romans package’s rule “never use মন্দির for church” (মণ্ডলী). That rule concerns the New Testament ekklesia (the people of God), an entirely different referent from Solomon’s literal, physical temple building. মন্দির is the everyday, correct Bengali word for a temple structure and is the term used in mainstream Bengali Bible tradition for Solomon’s Temple; it must never, however, be substituted for মণ্ডলী when translating NT “church” material. A standing cross-document translator note is recommended for any Phase 2 work spanning both this curriculum and the Romans curriculum.
• חָכְמָה / בִּינָה (chokhmah/binah) — “wisdom / understanding,” prayed for Solomon (22:12). Bengali: জ্ঞান ও বিচক্ষণতা (gnan o bichokkhonota). Risk: Medium — জ্ঞান carries strong Hindu/Buddhist philosophical resonance (jnana as liberating gnosis on the path to moksha/nirvana); must be taught as a practical, God-given skill for governance and covenant faithfulness, not a self-attained mystical enlightenment that liberates from rebirth.
• מְנוּחָה (menuchah) — “rest” (22:9, Solomon will be “a man of rest,” שְׁלֹמֹה/Shelomoh wordplay on שָׁלוֹם, peace). Bengali: বিশ্রাম (bishram), with שָׁלוֹם itself reusing baseline’s শান্তি. Risk: Low-Medium — flag the Hebrew name-pun (Solomon/peace/rest) for translator awareness even though Bengali cannot reproduce the pun directly.
• חֲזַק וֶאֱמָץ (chazak ve’ematz) — “be strong and courageous,” David’s charge to Solomon (22:13, echoing Joshua 1:6-9). Bengali: বলবান ও সাহসী হও. Risk: Low.

Chapter 23 — The Levites Organized

• מַחְלְקוֹת (machlekot, sg. מַחְלֹקֶת) — “divisions, courses [of service rotation].” Semantic range: the organized rotating schedule by which Levites (and, in ch. 24, priests) served at the sanctuary. Bengali: সেবার পালা / বিভাগ (sebar pala/bibhag). Risk: Medium — must convey ordered, God-honoring worship rotation, not a bureaucratic or military conscription roster; central to the Worship and Levitical Order doctrine’s emphasis that God’s worship is neither haphazard nor left to individual preference.

Chapter 24 — The Priestly Courses

• מַחְלְקוֹת — reused from ch. 23, now applied to Aaron’s priestly descendants.
• גּוֹרָל (goral) — “lot” (used to assign priestly courses impartially before God, 24:5, 31). Bengali: গুলিবাঁট (guli-bat), the established Bengali Bible term (used elsewhere for casting lots, e.g., Joshua’s land division, Acts 1). Risk: Medium — must be clearly distinguished from astrological/fortune-telling divination (already flagged in baseline regarding জ্যোতিষী); casting lots here is a sanctioned instrument for discerning God’s impartial ordering, not occult prediction.

Chapter 25 — The Musicians Appointed

• נִבָּא (naba) — “to prophesy,” used unusually here of musicians prophesying with instruments (25:1-3) under David’s and the temple musical leaders’ direction. Bengali: ভাববাণী করা (bhabbani kora), reusing baseline’s ভাববাণী root. Risk: Medium — this broadened liturgical-musical sense of “prophesying” should be explained in teaching notes so as not to be confused with baseline’s narrower doctrinal sense of predictive/declarative prophetic speech (Romans’ প্রফেসি/ভাববাণী usage); music-making under the Spirit’s inspiration in worship is a related but distinct category worth its own note.
• שִׁיר (shir) — “song.” Bengali: গান. Risk: Low.

Chapter 26 — Gatekeepers and Treasurers

• אוֹצָר (otsar) — “treasury, storehouse [of dedicated temple wealth].” Bengali: ভাণ্ডার (bhandar). Risk: Low — a functional term but relevant to the Preparation for the Temple doctrine (systematic, accountable stewardship of dedicated resources).
• שׁוֹעֲרִים (sho’arim) — gatekeepers, reused from ch. 9.

Chapter 27 — Military and Civil Officials

• שַׂר (sar) — “official, commander, chief, prince,” a broad administrative/military title. Bengali: কর্মকর্তা (civil sense) or সেনাপতি (military sense), chosen contextually. Risk: Low-Medium.

Chapter 28 — David’s Charge to the Assembly and to Solomon

• תַּבְנִית (tavnit) — “pattern, model, design [for the temple, given to David in writing]” (28:11-12, 19). Semantic range: a precise, divinely-communicated architectural blueprint, not human artistic invention. English variants: pattern, plan, design, model. Bengali: নকশা (naksha, “design/blueprint”) or পরিকল্পনা (porikolpona, “plan”). Risk: High — must be taught as a specifically God-given pattern (28:19, “the LORD made me understand in writing, by His hand upon me”), guarding against assimilation to the Hindu architectural concept of vāstu śāstra (a body of traditionally sanctioned, ritually significant temple-design science); the biblical point is the unique, one-time divine specification for Israel’s temple, not a generalizable sacred-architecture principle.
• רוּחַ (ruach) — “Spirit” (28:12, “the plan… he had by the Spirit”). Bengali: consistent with baseline’s পবিত্র আত্মা where the divine Spirit is clearly in view; if ambiguous, footnote the referent. Risk: High, consistent with baseline’s Critical rating for Holy Spirit terminology generally — ensure this is never rendered with an impersonal-force term.
• לֵב שָׁלֵם (lev shalem) — “a whole/complete heart” (28:9, David’s charge to Solomon to serve God “with a whole heart and a willing mind”). Bengali: সম্পূর্ণ হৃদয় (shompurno hridoy) or একনিষ্ঠ হৃদয় (eknishtho hridoy, “single-minded/wholehearted devotion”). Risk: Medium — must convey undivided covenant loyalty, not merely sincere feeling; recurs at 29:9, 19.

Chapter 29 — Offerings for the Temple; David’s Prayer; Solomon’s Enthronement; David’s Death

• נְדָבָה (nedavah) — “freewill offering, voluntary gift.” Bengali: স্বেচ্ছাদান (swecchadan, “voluntary gift”) rather than plain নৈবেদ্য (noibeddo) alone. Risk: High — নৈবেদ্য alone carries strong Hindu puja-offering imagery (fruits/flowers/food ritually presented before a deity’s image); pairing with স্বেচ্ছা (voluntary) and framing the act as generous, grateful giving to the one true God for his worship (not appeasement or merit-transaction) is essential.
• בֵּרַךְ (barakh) — “to bless” (29:10, 20, David blesses the LORD before the assembly). Bengali: ধন্যবাদ ও প্রশংসা করা / আশীর্বাদ করা, contextually — when God is the object (“bless the LORD”), render as worshipful praise (সদাপ্রভুর প্রশংসা/ধন্যবাদ করা) rather than “bless” in the sense of one blessing another. Risk: Medium — direction of blessing (God blessing people vs. people blessing/praising God) must be kept grammatically clear.
• עֹשֶׁר וְכָבוֹד (osher v’khavod) — “riches and honor” (29:12, 28, of both God’s own attributes and Solomon’s gifts from God). Bengali: সম্পদ ও সম্মান, distinguishing this human/relational “honor” (সম্মান) sense of כָּבוֹד from baseline’s মহিমা (glory), reserved for God’s radiant divine glory proper. Risk: Medium — context must determine which Bengali word for כָּבוֹד is appropriate.
• גֵּר וְתוֹשָׁב (ger v’toshav) — “sojourners and strangers” (29:15, David’s prayer: “we are sojourners before You, and pilgrims, as were all our fathers”). Bengali: প্রবাসী ও অতিথি (probashi o otithi) or বিদেশী ও প্রবাসী. Risk: Medium — a rich pilgrim-theology image (life before God as temporary residency, not permanent ownership); must not be read as a statement about modern immigration status but as a theological posture of humble dependence.
• מַלְכוּת יְהוָה (malkhut YHWH) / “the throne of the LORD” (29:23, “Solomon sat on the throne of the LORD as king instead of David his father”) — the direct fulfillment and climax of 17:14’s “My house and My kingdom.” Bengali: সদাপ্রভুর সিংহাসন (Solomon’s throne explicitly identified as “the LORD’s throne”). Risk: Critical — this verse is the narrative capstone of the Davidic Covenant Reaffirmed doctrine; the identification of the human Davidic throne with God’s own reign must be rendered with full force, not softened into a mere metaphor of blessing.
• מָשַׁח (mashach) — “to anoint,” reused from ch. 11, now of Solomon’s (second) anointing as king (29:22) — see ch. 11 note on অভিষেক.

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Summary of New Terms Requiring Extended Translation Memory Entries

The following terms are new to this curriculum (not present in the baseline Romans translation_memory.json) and require formal registry entries in Step 2: יְהוָה (সদাপ্রভু), חֶסֶד (অবিচল দয়া / নিয়মের দয়া), גֹּת/שֵׁבֶט (গোত্র), מן্দির/הֵיכָל topical (মন্দির), מִזְבֵּחַ (বেদি), עֹלָה/זֶבַח sacrificial vocabulary (হোমবলি/বলিদান), מָשַׁח (অভিষেক), נָגִיד (অধ্যক্ষ), מַחְלְקוֹת (বিভাগ/পালা), תַּבְנִית (নকশা), נְדָבָה (স্বেচ্ছাদান), יַחַשׂ/בংশাবলি, מָעַל (অবিশ্বস্ততা), and proper names שְׁלֹמֹה (শলোমন), נָתָן (নাথন). See analysis/08_core_glossary.md for full entries.

All Romans-baseline terms reused above (নিয়ম, পবিত্র, মহিমা, বিশ্বাস, প্রভু, ঈশ্বর, পবিত্র আত্মা, পিতা, দায়ূদ, ইস্রায়েল, ধন্যবাদ, ঈশ্বরের মনোনয়ন, ঈশ্বরের রাজ্য, ভাববাদী, ভাববাণী, শান্তি, দায়ূদের বংশ) are used EXACTLY as recorded in the baseline translation_memory.json; no baseline rendering has been altered.