Linguistic Gap Analysis: 2 Chronicles → Bengali

0. Purpose and Method

This document performs the gap analysis mandated before Phase 2 translation memory construction. It identifies, for every doctrine in this curriculum’s scope, (a) what Bengali vocabulary already exists and is usable, (b) where that vocabulary is weak, absent, or dangerously overloaded with meaning from Bengal’s dominant Hindu and Muslim religious registers, and (c) what strategy — reuse, new coinage, compound phrase, transliteration, or lexical fencing — resolves the gap. It extends, and never contradicts, the Romans baseline package and the 2 Chronicles glossary/term registry already produced in Steps 6–7. Coverage spans the full book (2 Chronicles 1–36), anchored theologically in the core passage, 7:11-22.

Two distinct linguistic problems recur throughout this book and organize the analysis below:

1. Missing vocabulary — a biblical concept for which Bengali has no ready-made, doctrinally safe term, requiring compound phrasing or careful coinage.
2. Crowded semantic neighborhoods — a biblical concept for which Bengali has too many available words, all of which are already claimed by Hindu devotional practice, Islamic-idiom religious vocabulary, or both, requiring a deliberate “fencing” decision (reserving one word for the biblical referent and excluding it from others).

2 Chronicles is unusually dense in the second category, because it is saturated with cultic/Temple vocabulary (sacrifice, incense, anointing, images, prostration) that maps with uncomfortable precision onto everyday Bengali Hindu devotional vocabulary — far more than Romans’ comparatively abstract soteriological vocabulary did.

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1. Doctrine Vocabulary Matrix

For each of this curriculum’s six doctrines, the matrix records: available Bengali terms, their weaknesses, and the recommended strategy already encoded (or now confirmed) in the glossary/registry.

1.1 Temple Worship and God’s Presence

Concept	Available Bengali term(s)	Weakness(es)	Recommended Strategy
Temple building	মন্দির	Identical word used for Hindu Durga/Kali/Shiva temples; risk of visual/conceptual merger with image-based worship	Retain মন্দির (established Bengali Bible usage for the historical Jerusalem structure) but mandate a theologian-reviewed note at first use (2 Chr 2–3) distinguishing the aniconic, empty-Ark Temple from image-housing mandirs
House of the LORD (relational)	সদাপ্রভুর গৃহ	None significant; গৃহ (house/dwelling) is theologically neutral	Use as the default phrase whenever the text stresses relationship/indwelling rather than the architectural referent
Sacrifice	বলিদান	Same word used for Kali-temple animal sacrifice (esp. Kalighat, West Bengal)	Retain but require a fixed clarifying note anchoring it as the divinely instituted, Christ-typological Levitical system, not a parallel blood-offering devotional practice
Incense	ধূপ	No alternative exists in Bengali; ধূপ is the only common word and is central to daily Hindu household/temple devotion	No substitute available — retain ধূপ, fence with mandatory note: OT incense was priest-restricted, symbolizing prayer, not a daily devotional-atmosphere practice
Presence (cloud, fire)	মেঘ, আকাশ থেকে আগুন	Weather/nature vocabulary risks flattening into generic imagery	Anchor both as unique, unrepeatable historical theophanies via narrative framing, not devotional-experience language
Glory	মহিমা (reused from baseline)	Same Hebrew root (כבוד) also describes Solomon’s human wealth in ch.9	Fence: মহিমা reserved for God’s glory only; জাঁকজমক for royal splendor, preventing accidental divinization of Solomon’s riches
Name of the LORD dwelling	সদাপ্রভুর নাম	Risk of being read as a repeatable mantra/protective name-formula (japa, ism-e-azam folk practice)	Note required at 2:4, 7:16 anchoring covenant-identity sense, not invocation-power

Assessment: No missing vocabulary here — every concept has an available Bengali word — but nearly every term is crowded by Hindu devotional practice specifically (this doctrine is the single most exposed to syncretism risk in the whole book). Strategy is uniformly fencing-by-note rather than coinage.

1.2 Conditional Blessing and National Repentance (2 Chronicles 7:14)

Concept	Available Bengali term(s)	Weakness(es)	Recommended Strategy
Humble themselves	নিজেদেরকে নত করা vs প্রণাম/প্রণিপাত করা	প্রণাম/প্রণিপাত is the reflexive first choice of most Bengali speakers for “humble oneself,” but it names a physical prostration gesture before elders, gurus, or deity images	Fence: reject প্রণাম/প্রণিপাত; require নিজেদেরকে নত করা to keep the inward moral-spiritual sense primary
Turn from wicked ways	মন্দ পথ থেকে ফিরে আসা vs মন পরিবর্তন করা	মন পরিবর্তন করা is the NT-style “change of mind” repentance vocabulary; using it here would collapse the OT covenantal-return concept into a different theological category	Fence: reserve মন পরিবর্তন করা exclusively for NT μετάνοια contexts (outside this curriculum’s scope but relevant to consistency); use ফিরে আসা for OT shuv
Forgive	ক্ষমা করা	Risk of conflation with baseline’s ধার্মিক বলে গণ্য হওয়া (NT justification) if taught side-by-side	Fence: teaching notes must explicitly distinguish OT national covenant-pardon from NT forensic justification
Heal (the land)	আরোগ্য করা/সুস্থ করা	Bengali readers (both rural Hindu and Muslim) default to physical/folk healing associations (kobiraj, pir-shrine healing)	Frame explicitly as national/agricultural/covenantal restoration, never narrowed to an individual healing-miracle expectation
Seek my face	আমার মুখ অন্বেষণ করা	Literal Bengali reading risks implying visual contact with God’s physical face	Idiom note mandatory; do not attempt a more “natural” but theologically flattening paraphrase
Pray	প্রার্থনা করা	Generic across all Bengali religious traditions	Low risk; context (address to সদাপ্রভু alone) sufficiently disambiguates

Assessment: This doctrine has adequate vocabulary but is exposed to cross-register contamination — not from other religions, but from the Christian-internal NT vocabulary already fixed in the Romans baseline. The primary discipline needed is keeping OT repentance/forgiveness vocabulary lexically separate from NT metanoia/justification vocabulary within the same curriculum ecosystem.

1.3 Faithful and Unfaithful Kings

Concept	Available Bengali term(s)	Weakness(es)	Recommended Strategy
Regnal evaluation formula	সদাপ্রভুর দৃষ্টিতে যা মন্দ/ভাল তাই করলেন	None major; risk is only inconsistency across 10+ repetitions	Absolute fixed-phrase enforcement; treat as a structural liturgical refrain, not free variation
Fear of the LORD	সদাপ্রভুর ভয়	ভয় is the ordinary Bengali word for fright/terror	Mandatory clarifying note at first occurrence: reverential awe/worshipful submission, not servile dread
Seek/Forsake (refrain pair)	সদাপ্রভুর অন্বেষণ করা / পরিত্যাগ করা	None major; risk is only inconsistency	Absolute fixed-phrase enforcement across all 36 chapters — this is the book’s central structural vocabulary
Anointing (royal/priestly)	অভিষেক করা	Identical term to Hindu deity-image ritual bathing/anointing (abhishekam)	Mandatory disambiguating note at every occurrence, distinguishing (a) human office-consecration, (b) deity-image ritual, (c) the reserved title খ্রীষ্ট
Trust/rely	নির্ভর করা	Conceptual overlap with বিশ্বাস (baseline’s NT saving-faith term)	Deliberately kept distinct from বিশ্বাস; cross-reference only in teaching notes, never substituted
Other gods / idols	অন্য দেবতা, প্রতিমা/মূর্তি	দেবতা and মূর্তি are the ordinary Bengali words for the Hindu pantheon and devotional images respectively	See §2.2 below — this is the single most heavily fenced semantic field in the book
Worship (of false gods)	পূজা করা	পূজা is THE ordinary Bengali word for Hindu worship in general, not merely idol-worship	See §2.2 — deliberate lexical split, theologian sign-off required

Assessment: This doctrine, spanning nearly the whole book, has the highest concentration of crowded-neighborhood problems because it is precisely where the biblical text polemicizes against religious practices that phonetically/semantically overlap with living Bengali Hindu devotional vocabulary.

1.4 Reform under Hezekiah and Josiah

Concept	Available Bengali term(s)	Weakness(es)	Recommended Strategy
Cleanse (Temple, ch.29)	শুদ্ধ করা	Adjacent to baseline-rejected শুচি (ritual purity, close to Hindu shuddhi)	Retain শুদ্ধ করা (distinct lexeme from শুচি) but require theologian review before first use and a fixed note: real cultic purification, historically unique, pointing to Christ’s once-for-all purification — not a repeatable purity technology or caste-status marker
Consecrate (same reform, same chapter)	পবিত্র করা	Must be kept visibly distinct from শুদ্ধ করা even though both actions occur in the same narrative unit	Enforce systematic co-occurrence rule: cleanse = remove defilement; consecrate = positively set apart. Both terms may appear in the same paragraph and must remain distinguishable
Book of the Law (rediscovery)	ব্যবস্থার পুস্তক	None significant	Reuses baseline ব্যবস্থা; consistent across ch.34
Tithe	দশমাংশ	Risk of conflation with Hindu dan/dakshina or Islamic zakat, which carry different theological rationale (merit-accumulation, alms-pillar)	Note recommended at first occurrence (ch.31) anchoring covenant-support rationale, not merit or pillar-obligation
Passover (Hezekiah’s, ch.30; Josiah’s, ch.35)	নিস্তারপর্ব	None significant — established Christian term	Retain; reinforce historical Exodus anchoring at first use

Assessment: Mostly adequate vocabulary; the one genuinely delicate spot is the cleanse/consecrate pair, which must be phase-2 validated as a matched set rather than treated as free synonyms.

1.5 The Exile as Covenant Consequence

Concept	Available Bengali term(s)	Weakness(es)	Recommended Strategy
Exile (ch.36 fulfillment)	নির্বাসন	Bengali readers may default to a purely political/historical reading (deportation as geopolitical event) and miss the covenant-theological framing	Mandatory framing as covenant judgment fulfilling 7:19-22, not a bare historical-defeat narrative; theologian review required wherever taught with the core passage
Captivity (anticipatory, 6:36-39)	বন্দিত্ব	Risk of being read as a separate, unconnected concept from ch.36’s নির্বাসন if translated inconsistently	Teach and translate in explicit continuity: বন্দিত্ব (anticipatory) → নির্বাসন (historical fulfillment); do not vary vocabulary for stylistic reasons
Disaster/calamity (7:22 root)	অমঙ্গল/বিপর্যয়	Risk of drifting into a morally neutral “natural disaster” or fate-oriented reading	Retain covenantal-judgment framing; avoid pairing with ভাগ্য/নিয়তি vocabulary already rejected elsewhere in the baseline for “election” and “providence”
Forsake (drives the whole doctrine)	পরিত্যাগ করা	Shared with 1.3 above	Same absolute-consistency requirement

Assessment: No missing vocabulary; primary risk is doctrinal flattening — Bengali words exist that could be used in a purely secular-historical register, so framing notes (not new lexical items) are the required intervention.

1.6 Hope of Restoration

Concept	Available Bengali term(s)	Weakness(es)	Recommended Strategy
Fulfillment of prophecy (36:22)	ভাববাণীর পূর্ণতা	None; reuses baseline doctrine-phrase	Retain exactly, closing the book’s narrative arc
Rebuild/return	নির্মাণ করা/পুনর্নির্মাণ করা, ফিরে যাওয়া	None significant	Consistency with নির্বাসন rendering essential — restoration vocabulary must visibly answer exile vocabulary
Foreigner/stranger (6:32-33)	বিদেশী	Distinct nuance from baseline’s পরজাতি (people-group); some risk of under-signaling the individual-Gentile-access theme if conflated	Retain বিদেশী for the individual sojourner sense; do not substitute পরজাতি here
Throne (Davidic guarantee, 7:18; near-loss, ch.22; echo, ch.36)	সিংহাসন	Generic royal/even deity-seat term in Bengali religious literature	Context-anchoring note required identifying this specifically as the covenantally guaranteed Davidic throne, cross-referenced to Messianic Promise

Assessment: Adequate vocabulary; the main task is cross-chapter consistency enforcement (exile vocabulary answered by matching restoration vocabulary) rather than new lexical decisions.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (Genuine Gaps)

Unlike Romans, 2 Chronicles produces very few true vocabulary gaps — cases where Bengali simply has no candidate word at all. The two clearest cases:

Concept	Gap	Resolution
Justification/forensic pardon at the national covenantal level (7:14’s “forgive”)	Bengali has ক্ষমা করা for interpersonal/individual pardon, but no distinct single word for national covenant-pardon as a legal-communal category	Use ক্ষমা করা with mandatory scope-broadening note: pardon extended to the covenant nation as a corporate whole, distinct from (though a conceptual forerunner of) NT individual justification
”Seek my face” idiom (7:14)	No natural Bengali idiom conveys “actively pursue someone’s favorable attention/presence” without either literalizing “face” or flattening into generic “pray”	Compound phrase আমার মুখ অন্বেষণ করা + mandatory idiom-explanation note (already fixed in glossary)

Everything else in this book’s vocabulary load is covered by existing Bengali words — the difficulty is almost entirely that those existing words are already occupied by other religious traditions’ usage (see 2.2), not that Bengali lacks the concept entirely.

2.2 Crowded Semantic Neighborhoods (Fencing Required)

This is the dominant linguistic challenge of the 2 Chronicles curriculum. The following fields require deliberate lexical fencing — reserving a term strictly for one referent and excluding it from adjacent uses, backed by mandatory translator notes:

1. পূজা করা (“worship/bow down”) — THE highest-risk fencing decision in this curriculum. পূজা is the default, near-universal Bengali word for Hindu devotional worship of any kind (Durga puja, Kali puja, Saraswati puja, household puja). This curriculum reserves পূজা করা EXCLUSIVELY for condemned worship of false gods/idols in 2 Chronicles narrative contexts, while উপাসনা করা/সেবা করা are reserved for legitimate worship of সদাপ্রভু/ঈশ্বর. This is a curriculum-defining decision requiring explicit theologian sign-off, because it runs directly against the most common everyday Bengali usage (where পূজা is neutral or even positive) and must not be misread as a blanket judgment on Hindu neighbors’ religious vocabulary generally — the fencing note must make clear this is a text-internal narrative-condemnation device, not an ethnographic verdict.

2. দেবতা / অন্য দেবতা (“god/other gods”) — দেবতা names the beings of the Hindu pantheon in ordinary speech. অন্য দেবতা is unavoidable for “other gods” but requires a contextual note at first occurrence (and periodically thereafter, given the book’s high frequency of this category) clarifying these are illegitimate, rejected objects of worship, never variant names for the true ঈশ্বর.

3. মূর্তি / প্রতিমা (“idol”) — মূর্তি is the everyday word for Hindu devotional images (Durga মূর্তি, Kali মূর্তি, etc., especially salient during Durga Puja season). Reserved for clear historical-narrative condemnation contexts only; every occurrence theologian-reviewed.

4. অভিষেক করা (“anoint”) — Identical vocabulary to Hindu deity-image ritual anointing (abhishekam, common at Shiva temples). Fenced from both (a) the deity-ritual sense and (b) the baseline’s reserved eschatological title খ্রীষ্ট, via mandatory disambiguating note at every royal/priestly anointing narrative (chs. 1, 23, and implicitly throughout the regnal accounts).

5. মন্দির (“temple”) — Shared with every Hindu temple in Bengal. Retained (per established Bengali Bible tradition) rather than replaced, but fenced by contextual notes distinguishing the aniconic, empty-Ark, YHWH-exclusive Temple from image-housing mandirs.

6. বলিদান (“sacrifice”) and বেদি (“altar”) — Shared vocabulary with Hindu animal sacrifice practice (notably Kalighat and other Shakta temple traditions in West Bengal). Fenced by consistent theological framing (divinely instituted, Christ-typological) rather than lexical substitution, since no adequate substitute exists.

7. ধূপ (“incense”) — No substitute exists; this is a case where fencing is achieved entirely through explanatory framing (priest-restricted, symbolic of prayer) since the word itself cannot be avoided.

8. স্তুতি (“praise”) — Carries strong Vaishnava bhakti-hymn associations (stuti, bhajan directed at Krishna/Vishnu). Reserved in this curriculum exclusively for praise directed at সদাপ্রভু/ঈশ্বর.

9. সদাপ্রভুর ভয় (“fear of the LORD”) — Not shared with another religion’s vocabulary, but crowded by ordinary Bengali usage of ভয় as simple fright; requires the same disambiguating-note discipline as the above, though the risk source is semantic drift rather than religious-tradition overlap.

10. আত্মা (“spirit,” unqualified — created/human spirit, not Holy Spirit) — Crowded neighbor to the baseline’s পবিত্র আত্মা. Every unqualified occurrence (ch.18’s lying spirit, ch.36’s Cyrus’s stirred spirit) requires a disambiguating note, since conflating the two would produce a serious doctrinal error (implying, for example, that the pagan king Cyrus received the divine Holy Spirit).

General principle for Phase 2: wherever a term appears in this “crowded neighborhood” list, the automated validation pass (per the baseline’s Validation Rules table) must confirm a translator note is attached, not merely that the correct Bengali word was chosen. Word-choice alone does not resolve these risks; only word-choice plus consistent contextual fencing does.

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3. Transliteration vs. Paraphrase Decisions

Item	Decision	Rationale
YHWH (Tetragrammaton)	Established-term substitution: সদাপ্রভু (not transliteration)	Bengali Bible tradition already supplies a stable covenant-name rendering distinct from generic প্রভু; transliterating the Hebrew directly (e.g. “যাহওয়েহ”) would break decades of established Bengali Bible reading tradition for no doctrinal gain
Molech	Transliterate: মোলক	Proper noun with no meaningful Bengali equivalent; paraphrasing risks either euphemizing or over-explaining a name that should simply be identified, with the child-sacrifice content described separately and explicitly, not folded into the name itself
Baal, Asherah	Transliterate: বাল, আশেরা	Proper nouns / cult-object names; no Bengali paraphrase is meaningful or necessary, and transliteration avoids accidentally implying these are generic categories rather than specific named entities
Cherubim	Transliterate: করূব	No Bengali common noun captures “angelic guardian figure flanking a throne/ark” without either importing Hindu deity-vehicle imagery (paraphrase risk) or generic “angel” vocabulary (accuracy loss); transliteration plus a brief explanatory note is safest
Ark of the Covenant	Compound paraphrase: নিয়ম-সিন্দুক (not transliteration)	Reuses baseline নিয়ম (covenant) + সিন্দুক (chest/box); a compound is more transparent to readers than a transliterated Hebrew term (aron) and avoids the false-friend risk of “arc/ark” sounding like a boat (Noah’s ark) if mistranslated
Passover	Established-term substitution: নিস্তারপর্ব (not transliteration)	Long-standing Bengali Christian term already anchored to the Exodus narrative; transliterating “pesach” would be unrecognizable to the target readership
Levite, Priest	Established/paraphrase: লেবীয়, যাজক (not transliteration)	Both have stable, doctrinally safe Bengali Christian equivalents already in use; transliteration is unnecessary and would reduce readability
Regnal evaluation formula	Full paraphrase (fixed compound clause): সদাপ্রভুর দৃষ্টিতে যা মন্দ/ভাল তাই করলেন	A single word cannot carry the courtroom-evaluation force of the Hebrew idiom; must always be rendered as the complete fixed clause, never abbreviated to “was a good/bad king”
Anoint	Paraphrase (verb phrase): অভিষেক করা, not transliteration	The concept (ritual pouring of oil) is culturally intelligible in Bengali as a verb-phrase; transliterating the Hebrew “mashach” would be both unintelligible and would confusingly resemble খ্রীষ্ট’s own root, worsening rather than easing the Messiah/anointing conflation risk
Fire from heaven, Cloud of presence	Full descriptive paraphrase: আকাশ থেকে আগুন, মেঘ	These are narrated events, not technical terms; paraphrase in plain descriptive Bengali is correct and no transliteration candidate exists
Seventy years / fulfillment of prophecy	Paraphrase: ভাববাণীর পূর্ণতা (reused baseline doctrine phrase)	Doctrine-level phrase, not a lexical item; consistency with the Romans baseline’s existing doctrine-name phrase takes priority over any alternative wording
Amen, Hallelujah (if they recur in doxological material adjoining the core passage)	Transliterate: আমেন, হাল্লিলূয়া	Already fixed in the Romans baseline’s transliteration standards; reused without change

General rule applied: transliteration is reserved for (a) proper names/named cult-objects with no semantic content to paraphrase (Molech, Baal, Asherah, cherubim) and (b) already-established liturgical transliterations inherited from the baseline (Amen, Hallelujah, Abba — the last not expected in 2 Chronicles but retained for cross-curriculum consistency). Everything with actual semantic content — actions, relationships, evaluative formulas — is paraphrased into natural Bengali, even at the cost of length (e.g., the regnal formula, “seek my face”), because paraphrase preserves doctrinal precision better than a shorter but vaguer single-word gloss.

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4. Ranked List of Highest-Risk Ambiguities for This Book

Ranked by combined severity (doctrinal centrality × likelihood of syncretistic misreading × frequency in the text), anchored first in the core passage (7:11-22) and then across the full book.

1. পূজা করা vs উপাসনা করা/সেবা করা (worship of false gods vs. legitimate worship) — Highest risk in the entire curriculum. পূজা is Bengal’s single most common religious-life word; misapplication in either direction (using it for worship of সদাপ্রভু, or failing to use it consistently for condemned worship) would either sacralize idolatry-language or fail to mark the text’s central polemic. 2 Chr 7:19, 7:22, and the entire Faithful/Unfaithful Kings refrain structure.

2. সদাপ্রভু vs প্রভু vs ঈশ্বর (three-way divine-name distinction) — The single most consequential new discipline this curriculum introduces beyond the Romans baseline. Confusing YHWH’s covenant name with generic “Lord” or with the category-word “God” would blur the book’s insistence on YHWH’s exclusive covenant identity — the theological engine of 7:14’s “my people who are called by my name.” Saturates every chapter.

3. মূর্তি/প্রতিমা (idol) — narrative condemnation vs. ethnographic offense — High doctrinal stakes (must not soften the text’s judgment) combined with high pastoral sensitivity (must not read as a blanket verdict on Hindu neighbors). Requires the most careful theologian-reviewed framing notes in the book. Recurs across nearly every unfaithful-king narrative.

4. অভিষেক করা (anoint) vs খ্রীষ্ট (Messiah) — Etymological kinship between “anointed one” and “Christ” creates a live risk that ordinary royal/priestly anointing narratives (ch. 1, 23) could be misread as implying every anointed king is “a christ,” diluting the uniqueness the baseline’s খ্রীষ্ট entry establishes. Root-level confusion, not merely surface-word confusion.

5. আত্মা (unqualified spirit) vs পবিত্র আত্মা (Holy Spirit) — Doctrinally severe if missed: could imply the pagan king Cyrus (36:22) or a deceptive being (ch.18) received the divine Holy Spirit. Low frequency (two passages) but maximal severity per occurrence.

6. শুদ্ধ করা (cleanse) vs পবিত্র করা (consecrate) — Both terms co-occur in the same reform narrative (ch. 29); if translated inconsistently or collapsed into one term, Hezekiah’s two-stage reform (remove defilement, then set apart for use) loses its structure, and শুদ্ধ করা risks drifting toward the baseline-rejected শুচি (Hindu ritual purity) if handled carelessly.

7. নত করা (humble oneself) vs প্রণাম/প্রণিপাত করা — If translators default to the more “natural” প্রণাম, 7:14’s controlling condition is reduced to a physical prostration gesture recognizable from guru/deity devotion, losing its moral-spiritual force. Central to the core passage itself.

8. নির্বাসন (exile) read as bare political history vs. covenant judgment — Risk is not lexical (the word is correct) but interpretive: Bengali readers, especially those with limited OT narrative literacy (explicitly flagged in the Romans baseline’s tone requirements), may read ch.36 as a secular conquest narrative unless the covenant-judgment framing established in 7:19-22 is actively reinforced.

9. সদাপ্রভুর ভয় (fear of the LORD) read as servile terror — Recurs across many faithful-king narratives (chs. 17, 19, 20, 26); without the mandatory reverence-not-terror note, the entire “fear of the LORD” characterization of good kings could be misread as anxious religious dread rather than worshipful awe.

10. অন্য দেবতা (other gods) as a variant name for God vs. an illegitimate category — Frequency is very high (recurs with nearly every unfaithful king), and দেবতা’s ordinary Bengali register makes the “illegitimate/rejected” framing easy to lose if the contextual note is only applied at first occurrence rather than periodically reinforced.

11. সিংহাসন (throne) as generic royal/deity seat vs. the specific covenantally-guaranteed Davidic throne — Risk is diluted theological weight (7:18’s unconditional promise) rather than false doctrine per se, but it directly feeds the Hope of Restoration and Messianic Promise payoff at the book’s close (ch.36) and so ranks above purely stylistic concerns.

12. বলিদান/বেদি (sacrifice/altar) evoking Kalighat-style Shakta sacrifice imagery — Lower ranked than items 1–4 because the text’s own narrative context (priestly restriction, divine institution) does much of the disambiguating work, but still requires the standing clarifying note given how visually and culturally salient blood sacrifice is in Bengali Shakta practice.

13. আরোগ্য করা/সুস্থ করা (heal) narrowed to individual physical healing — Risk of the corporate/national/agricultural restoration sense of 7:14 collapsing into an individual healing-miracle expectation, particularly resonant given widespread folk-healing practice (kobiraj, pir-shrine healing) in both rural Hindu and Muslim Bengali communities.

14. দশমাংশ (tithe) conflated with dan/dakshina or zakat — Moderate risk; the underlying practice (proportional giving) is functionally similar enough across traditions that theological rationale (covenant support, not merit or pillar-obligation) needs explicit, if brief, reinforcement.

15. ধূপ (incense) read as ordinary devotional atmosphere-practice — Ranked lowest among the “crowded neighborhood” items because the priest-restriction detail in the text itself (Uzziah’s judgment, ch.26) supplies strong internal disambiguation, but it remains worth flagging given how ubiquitous ধূপ-burning is in daily Bengali religious life across traditions.

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5. Summary for Phase 2 Handoff

• No large gaps in available Bengali vocabulary exist for this book; the dominant linguistic challenge is semantic crowding, not absence.
• The single highest-priority fencing decision (পূজা করা reserved for condemned worship) requires explicit theologian sign-off before Phase 2 begins, given how far it departs from ordinary Bengali usage.
• Three-way divine-name discipline (সদাপ্রভু / প্রভু / ঈশ্বর) is the most pervasive new requirement this curriculum adds to the Romans baseline and must be validated on every segment, not spot-checked.
• Several term-pairs (cleanse/consecrate; humble/prostrate; unqualified spirit/Holy Spirit; anoint/Messiah) require paired validation — checking not just that each term is individually correct, but that the two members of the pair remain distinguishable within the same passage.
• All fencing decisions and transliteration/paraphrase choices in this document are consistent with, and ready for promotion into, an updated translation_memory.json and bible_term_registry.json version at the start of Phase 2, per the baseline’s Translation Memory Load and Enforcement Instructions.