2 Kings — Semantic Analysis (Destination Language: Bengali)

Original-Language Methodology Note

2 Kings, unlike Romans, was not composed in Koine Greek. It is a Hebrew narrative history (with a few Aramaic loanwords for Assyrian/Babylonian administrative terms), transmitted in the Masoretic Text, and later translated into Koine Greek in the Septuagint (LXX, Βασιλειῶν Δ΄). This analysis therefore treats the Hebrew Masoretic Text as the original-language authority, citing the LXX Greek only where it clarifies a term’s later reception (e.g., continuity between Hebrew מָשִׁיחַ/māšîaḥ and Greek χριστός, which matters directly for this curriculum because the baseline Romans package reserves খ্রীষ্ট exclusively for Jesus). This deviation from the standard NT Koine-Greek workflow is noted here explicitly so Phase 2 processing is not misapplied.

All renderings below that duplicate a concept already fixed in the baseline translation_memory.json (গড, প্রভু, ভাববাদী, ব্যবস্থা, নিয়ম, পাপ, পবিত্র, মহিমা, ইস্রায়েল, দায়ূদ, ইত্যাদি) reuse the baseline rendering exactly. New terms required for 2 Kings are proposed with the same rigor and risk-tiering as the baseline, for incorporation into an extended translation memory in a later step.

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PART A — Core Passage Verse-by-Verse Analysis: 2 Kings 17:1–23

This is the theological anchor of the curriculum: the formal, inspired verdict on why the northern kingdom of Israel fell. Nearly every verse carries load-bearing covenantal vocabulary.

17:1 — “In the twelfth year of Ahaz king of Judah, Hoshea son of Elah began to reign in Samaria over Israel, nine years.”

• מלך (melek) / transliteration: melekh — literal: “king”; verbal form מָלַךְ (malakh) “to reign, be king.” Semantic range: monarch, ruler, one who exercises royal authority under (or in defiance of) YHWH’s covenant kingship. English variants: “king,” “reigned,” “began to reign.” Contextual meaning: the regnal formula frames Hoshea’s kingship as the final chapter of a covenant people under covenant kings, about to end in covenant judgment. Bengali: রাজা (raja) / রাজত্ব করা (rajotto kora). Risk: Low. Standard term, no collision.

17:2 — “He did evil in the sight of the LORD, but not as the kings of Israel who were before him.”

• עשה הרע בעיני יהוה (asah ha-ra be’ene YHWH) — literal: “did the evil in the eyes of YHWH.” Semantic range: this is a fixed regnal-evaluation formula running through 1–2 Kings, morally and covenantally loaded, not a casual value judgment. English variants: “did evil in the sight/eyes of the LORD.” Contextual meaning: establishes covenant unfaithfulness as the theological cause of what follows — the entire chapter is the outworking of this verdict. Bengali: সদাপ্রভুর দৃষ্টিতে যা মন্দ তাই করলেন (Shodaprobhur drishtite ja mondo tai korlen). Risk: High. The formula must be rendered identically every time it recurs (14+ times across the book) for doctrinal and pedagogical consistency; a paraphrase that varies wording verse to verse would obscure the deliberate refrain structure.
• יהוה (YHWH) — the covenant name of God. See extended treatment below (New Term: সদাপ্রভু). Risk: Critical.

17:3 — “Shalmaneser king of Assyria came up against him, and Hoshea became his servant and paid him tribute.”

• עבד (eved) — literal: “servant, slave.” Semantic range: political vassal, subject nation, or literal slave. English variants: “servant,” “vassal,” “subject.” Contextual meaning: Israel’s political subjugation to Assyria is itself a covenant-curse pattern foretold in Deuteronomy 28 — dominance by foreign nations for covenant breach. Bengali: দাস/বশ্যতা স্বীকার করা (dash/boshyota shikar kora, “become a subject/vassal”). Risk: Medium. Must not be rendered with a term implying literal chattel slavery only; political vassalage is the sense.
• מנחה (minchah) — literal: “gift, tribute, offering.” Semantic range: cultic grain-offering OR political tribute-payment; context (paid to a foreign king) disambiguates. English variants: “tribute,” “present,” “gift.” Contextual meaning: forced payment securing (temporary) survival — the first stage of Assyrian domination. Bengali: কর/উপহার (kor/uphar, “tax/tribute”). Risk: Low. Context makes the political sense clear; no confusion with the cultic sense here.

17:4 — “The king of Assyria found treachery in Hoshea… therefore the king of Assyria shut him up and bound him in prison.”

• קשר (qesher) — literal: “conspiracy, treachery, rebellion.” Semantic range: political conspiracy against a suzerain. English variants: “conspiracy,” “treachery,” “treason.” Contextual meaning: Hoshea’s political duplicity toward Assyria mirrors Israel’s spiritual duplicity toward YHWH — a deliberate narrative echo. Bengali: বিশ্বাসঘাতকতা/ষড়যন্ত্র (bishwasghatokota/shorojontro). Risk: Low. Political term; low doctrinal collision, though translators should preserve the narrative irony noted above in study notes.

17:5–6 — “The king of Assyria came up… besieged [Samaria] three years… carried Israel away to Assyria and settled them in Halah, Habor by the river of Gozan, and in the cities of the Medes.”

• גלה (galah, Hiphil הגלה) — literal: “to uncover, to remove, to carry away into exile.” Semantic range: forced deportation of a conquered population; the single most important word for this doctrine unit. English variants: “carried away,” “exiled,” “deported,” “took captive.” Contextual meaning: this is the historical enactment of the covenant curse of Deuteronomy 28:36, 64 — exile is not merely a political fate but a theological verdict. Bengali: NEW TERM নির্বাসিত করলেন / নির্বাসন (nirbashito korlen / nirbashon, “exiled / exile”). Risk: Critical. This word carries the entire weight of the doctrine “Covenant Judgment and the Exile”; it must be distinguished from a merely political/military “defeat” or “captivity” term and must consistently render both Israel’s exile (here) and Judah’s later exile (ch. 24–25) with the same root, to preserve the deliberate structural parallel Scripture draws between the two falls.
• צור (tsur) — literal: “to besiege, bind, confine.” Semantic range: military siege. Bengali: অবরোধ করা (obrodh kora). Risk: Low.

17:7 — “For the sons of Israel had sinned against the LORD their God, who had brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and they feared other gods.”

• חטא (chata) — literal: “to miss the mark, to sin.” Reuses baseline TM exactly: পাপ (pap). Risk: High (per baseline).
• ירא (yare) — literal: “to fear, to revere, to worship in awe.” Semantic range: covenant reverence toward YHWH alone versus religious fear/homage paid to rival deities. English variants: “feared,” “worshipped,” “revered.” Contextual meaning: here used pointedly of misdirected reverence — the covenant people gave to false gods the awe owed exclusively to YHWH. Bengali: ভয়/ভক্তি করা (bhoy/bhokti kora, “feared/revered”). Risk: High. ভক্তি (bhokti) carries strong Hindu devotional connotations (bhakti tradition); recommend ভয়-সম্ভ্রমে সেবা করা বা পূজা করা (context-dependent) with a translator note that this is worship directed at the wrong object, not devotion itself being condemned.
• אלהים אחרים (elohim acherim) — literal: “other gods.” Bengali: অন্য দেবতা/পরদেবতা (onyo debota/porodebota). Risk: High. দেবতা (debota) is the ordinary Bengali word for a deity in the Hindu pantheon; using it here is doctrinally correct (the text is naming real rival objects of worship) but requires a translator note clarifying that this correctly and deliberately names the same category of religious devotion practiced toward Hindu deities today — the polemic should not be softened into an abstraction like “false things.”

17:8 — “And walked in the statutes of the nations whom the LORD cast out before the sons of Israel, and of the kings of Israel, which they had made.”

• חקות הגוים (chuqqot ha-goyim) — literal: “statutes/customs of the nations.” Semantic range: entrenched cultic and social customs of the pre-Israelite Canaanite populations. English variants: “customs,” “statutes,” “practices,” “ways.” Contextual meaning: Israel is condemned not for cultural exchange broadly but for adopting the cultic practices YHWH had specifically commanded be uprooted. Bengali: জাতিগণের রীতিনীতি (jatigoner ritiniti). Risk: Medium.
• גוים (goyim) — literal: “nations.” Reuses baseline sense of পরজাতি (porojati, “Gentiles/nations”) loosely, though here the referent is the dispossessed Canaanite nations, not NT-era Gentiles generally. Bengali: জাতিগণ (jatigon) preferred over পরজাতি in this OT-historical sense to avoid importing the NT Jew/Gentile theological frame anachronistically. Risk: Medium. Translator note required distinguishing this historical usage from the Romans doctrine of “Gentiles.”

17:9 — “And the sons of Israel did secretly things that were not right… and built for themselves high places in all their cities.”

• בָּמוֹת (bamot, sing. bamah) — literal: “high place(s),” raised cultic platforms. Semantic range: originally any elevated open-air worship site; in the Kings narrative, specifically illegitimate rival worship sites (whether to YHWH outside the Jerusalem temple, or to foreign gods). English variants: “high places,” “shrines,” “hilltop shrines.” Contextual meaning: the central, recurring symbol of covenant unfaithfulness throughout 1–2 Kings; a king’s failure to remove the bamot is the book’s standard measure of incomplete reform (see ch. 12, 14, 15, 16, and contrast ch. 18, 23). Bengali: NEW TERM উচ্চস্থান (uchosthan, “high place”). Risk: High. No exact Hindu cultic parallel by name, but Bengal’s landscape of hilltop and roadside shrines (Hindu Shakta pithas, Kali/Manasha thans, folk shrines) makes the concept of an unauthorized local high-place cult immediately legible to Bengali readers; a translator note should make clear the critique is of worship outside God’s appointed means, applicable in principle to any unauthorized shrine culture, not a specific attack on a modern institution.

17:10–11 — “They set up pillars and Asherim on every high hill and under every green tree, and there they burned incense in all the high places, as the nations did whom the LORD carried away before them, and they did wicked things to provoke the LORD to anger.”

• מצבות (matzevot) — literal: “pillars, standing stones.” Bengali: স্তম্ভ (stombho). Risk: Medium.
• אשרים (asherim) — literal: sacred wooden poles/objects associated with the goddess Asherah’s cult. Proper-noun-adjacent cultic term. Bengali: transliterate as আশেরা-স্তম্ভ (Ashera-stombho) with gloss “cult pole.” Risk: Medium. Low direct collision (Asherah has no live Bengali cultic equivalent by name), but pair with a footnote identifying it as a fertility-goddess cult object, since Bengal’s own goddess traditions (Durga, Kali, Manasha) make the category of goddess-pole/image veneration culturally near, even though the specific deity is foreign.
• קטר (qtr, Piel קִטֵּר) — literal: “to burn incense, to make sacrifices smoke.” Bengali: ধূপ জ্বালানো/ধূপ দেওয়া (dhup jalano/dhup deoa). Risk: Medium. ধূপ (incense) is a near-universal ritual element across Hindu, Muslim-folk, and Buddhist practice in Bengal; the text’s critique targets the object of worship, not incense-burning as such — a note should prevent readers from concluding incense itself is condemned.
• להכעיס (lehach’is) — literal: “to provoke to anger, to vex.” Bengali: ক্রোধ উৎপন্ন করা (krodh utponno kora, “to provoke wrath”). Risk: High. See treatment of “wrath” below (17:18).

17:12 — “They served idols, of which the LORD had said to them, ‘You shall not do this thing.’”

• עצבים (atzabim) — literal: “idols” (root related to “pain/toil” — objects fashioned by human toil, or possibly “objects causing pain/grief”). Semantic range: manufactured cult images generally. English variants: “idols,” “images.” Contextual meaning: this is the Bible’s own theological verdict — that these are not rival deities with real power but manufactured objects. Bengali: NEW TERM প্রতিমা (protima) or মূর্তি (murti). Risk: Critical. This is the single most culturally sensitive lexical choice in the entire curriculum. প্রতিমা is the ordinary Bengali word for a crafted image of a deity — used every year, without exception, for Durga Puja, Kali Puja, Saraswati Puja, and other major Bengali Hindu festivals. মূর্তি carries the same weight. There is no available Bengali word for “idol” that does not denote the same devotional-image category central to contemporary Bengali Hindu practice. The translation team must not seek a euphemism that blunts the text’s force (e.g., an abstract phrase like “false object of worship”) merely to avoid discomfort; the polemic is meant to name exactly this category of worship. Required translator note at every occurrence: “প্রতিমা here names the same category of crafted devotional image current in Bengali religious practice; the text’s critique concerns misplaced worship, not craftsmanship or art as such.” Recommend this be flagged for mandatory human theologian AND native-speaker pastoral review before finalizing house style.

17:13 — “Yet the LORD warned Israel and Judah by every prophet and every seer, saying, ‘Turn from your evil ways and keep my commandments and my statutes, in accordance with all the law that I commanded your fathers, and that I sent to you by my servants the prophets.’”

• העיד (he’id, Hiphil of עוד) — literal: “to testify, to warn solemnly.” Semantic range: formal, repeated, covenant-lawsuit-style warning. English variants: “testified,” “warned,” “admonished.” Contextual meaning: this verse is the exegetical center of the doctrine “God’s Patience through Repeated Prophetic Warning” — God’s judgment in v. 6 was not sudden but followed a documented, repeated pattern of warning across the whole prophetic era. Bengali: NEW TERM সতর্ক করলেন / সাক্ষ্য দিয়ে সতর্ক করলেন (shotorko korlen, “warned solemnly”). Risk: High. Must not be flattened to a single casual verb like “told”; the forensic, repeated, covenant-lawsuit register must be retained.
• שוב (shuv) — literal: “to turn, to return.” Semantic range: physical turning-around; covenantal repentance — abandoning a course and returning to covenant loyalty. English variants: “turn,” “repent,” “return.” Contextual meaning: the call every prophet issued and Israel refused; central to the doctrine of God’s patience. Bengali: NEW TERM ফিরে আসা (fire asha, “to turn back / return”). Risk: High. Distinguish from a merely emotional “feel sorry” sense; this is covenantal reorientation of loyalty and conduct, paralleling but distinct from NT μετάνοια (not present in the baseline TM — recommend future harmonization).
• חזים (chozim) — literal: “seers.” Semantic range: a near-synonym of prophet, emphasizing visionary reception of the divine word. Bengali: reuse ভাববাদী (bhabbadi) with a synonym gloss দর্শক-ভাববাদী if distinction from নবী/prophet is pedagogically needed; otherwise fold into ভাববাদী. Risk: Low.
• תורה (torah) — reuses baseline exactly: ব্যবস্থা (bebostha). Risk: High (per baseline; NEVER ধর্ম or শরিয়ত).
• עבדי הנביאים (avadai han-nevi’im) — literal: “my servants the prophets.” Bengali: আমার দাস ভাববাদীগণ (amar dash bhabbadigon). Risk: Medium. দাস (servant) here denotes covenant office and submission to YHWH’s commission, distinct from প্রেরিত (apostle, baseline), which denotes NT apostolic sending; keep the two terms distinct.

17:14 — “But they would not listen, and they stiffened their neck like the neck of their fathers, who did not believe in the LORD their God.”

• ויקשו את ערפם (vayaqshu et orpam) — literal: “and they made their neck stiff/hard.” Semantic range: Hebrew idiom for obstinate, willful rebellion (cf. the ox that refuses the yoke). English variants: “stiffened their neck,” “hardened their neck,” “were stubborn.” Contextual meaning: the idiom must not be translated literally (which would be unintelligible or comic in Bengali); a natural equivalent idiom for stubbornness is required. Bengali: ঘাড় কঠোর/শক্ত করলেন — idiomatic equivalent: অবাধ্য ও অনড় হয়ে রইলেন (obadhyo o onodh hoye roilen, “remained disobedient and unyielding”). Risk: Medium. Idiom-handling rule applies: preserve theological meaning (willful, culpable obstinacy) over literal wording.
• לא האמינו (lo he’eminu) — literal: “did not believe/trust.” Semantic range: covenant trust in YHWH’s character and word, the OT root cognate underlying later בישওয়াস/faith theology. Bengali: reuse baseline faith-family term where possible: বিশ্বাস করলেন না (bishwas korlen na). Risk: High. Establishes OT continuity with the baseline’s “faith” (বিশ্বাস) doctrine — Israel’s fall is fundamentally a failure of covenant trust, the same category (though not yet Christ-directed) later fulfilled in NT faith.

17:15 — “They despised his statutes and his covenant that he made with their fathers, and his testimonies that he warned them with; they went after worthless things and became worthless, and after the nations around them, concerning whom the LORD had commanded them not to do like them.”

• וימאסו (vayim’asu) — literal: “and they despised/rejected.” Bengali: অবজ্ঞা/অগ্রাহ্য করলেন (obojna/ograhyo korlen). Risk: High.
• בְּרִית (berit) — reuses baseline exactly: নিয়ম (niyom, “covenant”). Risk: High (per baseline). This is the doctrinally decisive term of the whole passage: Israel’s exile is covenant breach consequence, not arbitrary divine anger.
• הבל (hevel) — literal: “vapor, breath, vanity, worthlessness.” Semantic range: something empty, insubstantial, without real power — the Bible’s standing verdict on idols. English variants: “vanity,” “worthless things,” “false idols,” “emptiness.” Contextual meaning: a deliberate wordplay — they “became הבל” by pursuing הבל, i.e., they became as empty and powerless as the idols they served. Bengali: NEW TERM অসার বস্তু (oshar bostu, “worthless/hollow things”). Risk: Medium. Preserve, where feasible in Bengali syntax, the mirroring effect (“went after empty things and became empty”) — a valuable rhetorical feature worth a translator note even if full wordplay cannot be reproduced.

17:16 — “They abandoned all the commandments of the LORD their God and made for themselves molten images, even two calves, and made an Asherah, and worshiped all the host of heaven, and served Baal.”

• עגלי מסכה (agalei massekah) — literal: “molten/cast calves.” Semantic range: specifically recalls Jeroboam’s golden calves at Bethel and Dan (1 Kings 12:28–30), the founding act of the northern kingdom’s institutionalized idolatry. English variants: “molten images,” “golden calves,” “cast images.” Contextual meaning: names the specific, state-sponsored idolatry that began the northern kingdom and now culminates in its destruction — a full-circle structural indictment. Bengali: ছাঁচে ঢালা বাছুর-মূর্তি (chãche đhala bachur-murti, “cast calf-image”). Risk: High. Must retain the specific “calf” referent (not a generic “idol”) since it identifies the precise historical/covenantal indictment (Jeroboam’s sin, see 17:21–22 below).
• צבא השמים (tseva hashamayim) — literal: “host of heaven.” Semantic range: sun, moon, stars, and associated astral deities, worshiped in ANE religion. English variants: “host of heaven,” “starry hosts,” “heavenly bodies.” Contextual meaning: astral worship, condemned as creature-worship displacing the Creator. Bengali: NEW TERM আকাশের বাহিনী (akasher bahini, “heaven’s host/army”). Risk: Medium. Must be clearly distinguished by context from স্বর্গদূত (angelic “host of heaven” in a good sense, e.g., Luke 2:13); here the referent is astral bodies worshiped idolatrously, not righteous angelic beings.
• בעל (Ba’al) — proper noun, the Canaanite storm/fertility deity. Bengali: transliterate as বাল (Bal), matching established Bengali Bible convention. Risk: Low (proper noun; no live Bengali cultic collision, though functionally parallel to modern deity-veneration patterns — footnote optional).

17:17 — “They made their sons and their daughters pass through the fire, and used divination and omens, and sold themselves to do evil in the sight of the LORD, provoking him to anger.”

• העביר בָּאֵש (he’evir ba’esh) — literal: “caused to pass through the fire.” Semantic range: a technical idiom for child sacrifice to Molech/Baal (cf. Leviticus 18:21; introduced for this curriculum earlier at 2 Kings 16:3, Ahaz). English variants: “made [them] pass through the fire,” “burned [them] in the fire,” “offered [them] as sacrifices.” Contextual meaning: literal, historical child sacrifice, the gravest of the sins catalogued. Bengali: NEW TERM আগুনের মধ্য দিয়ে যাওয়ালেন (aguner moddhyo diye jaoalen, “made them pass through the fire”). Risk: Critical. Must not be softened into a vague metaphor (“dedicated them to false gods”); the historical, literal referent (child sacrifice) must be preserved and, where the audience’s background knowledge is thin, supported by a short explanatory footnote rather than a euphemistic translation.
• קסם ונחש (qesem venachash) — literal: “divination and omen-reading/enchantment.” Semantic range: occult means of determining the future or manipulating unseen powers, forbidden throughout the Torah (Deut 18:10–14). English variants: “divination,” “enchantments,” “sorcery,” “omens.” Contextual meaning: rejection of occult mediation as a rival to trusting YHWH’s revealed word through his prophets. Bengali: NEW TERM ভাগ্য গণনা ও মায়াবিদ্যা (bhagyo gonona o mayabidya, “fortune-counting and sorcery”). Risk: High. Direct collision risk: astrology (জ্যোতিষ, jyotish) and tantric/occult practice are widespread in both Bengali Hindu and folk-Muslim popular religion (e.g., consulting a জ্যোতিষী or a পীর/ফকির for charms, omens, or fate-reading). A translator note should make explicit that the text condemns exactly this class of practice as a rejection of trust in YHWH’s revealed word, without needing to name any specific contemporary practitioner group.

17:18 — “Therefore the LORD was very angry with Israel and removed them out of his sight; none was left but the tribe of Judah alone.”

• ויתאנף (vayit’anaph) — literal: “and he was very angry” (root אנף, nostril/anger, an intensive form). Semantic range: covenant wrath — YHWH’s righteous, judicial response to persistent covenant breach, not capricious rage. English variants: “was very angry,” “was furious,” “burned with anger.” Contextual meaning: divine wrath here is judicial and relational, following the pattern of v. 13’s repeated warnings — this is not the first response but the last. Bengali: NEW TERM ক্রোধ (krodh, “wrath/anger”) — সদাপ্রভু ইস্রায়েলের প্রতি ভীষণ ক্রোধে জ্বলে উঠলেন. Risk: High. ক্রোধ is also the standard Bengali word for the wrath/rage of Hindu deities (e.g., Shiva’s or Kali’s krodh, often depicted as capricious, cosmically destructive, or morally ambiguous in folk narrative). A required translator note must clarify that YHWH’s ক্রোধ here is righteous judicial anger provoked by documented, repeated covenant violation (see v. 13), not arbitrary divine temper — this distinction is theologically essential and easily lost without comment.
• ויסרם מעל פניו (vayasirem me’al panav) — literal: “and he removed them from upon his face/presence.” Semantic range: covenantal idiom for banishment from the privileged relational nearness of God’s presence — not merely physical relocation. English variants: “removed them out of his sight,” “banished them from his presence,” “cast them away.” Contextual meaning: the exile is fundamentally relational rupture, not merely geographic; this idiom recurs at v. 20, v. 23, and again for Judah at 24:20 — a deliberate structural parallel that must be rendered identically across all four occurrences. Bengali: NEW TERM তাঁর দৃষ্টি থেকে দূর করে দিলেন (tãr drishti theke dur kore dilen, “removed [them] from his sight”). Risk: Critical. Consistency across all four occurrences (17:18, 17:20, 17:23, 24:20) is required by the pipeline’s cross-document consistency rule; this is the linguistic backbone of the whole “Covenant Judgment and the Exile” doctrine.

17:19 — “Judah also did not keep the commandments of the LORD their God, but walked in the customs that Israel had introduced.”

• Reuses מצות (mitzvot, “commandments”) — Bengali: আদেশ/আজ্ঞা (adesh/ajna). Risk: Medium. No new term; establishes that Judah is not exempt — foreshadows ch. 21–25.

17:20 — “And the LORD rejected all the descendants of Israel and afflicted them and gave them into the hand of plunderers, until he had cast them out of his sight.”

• וימאס (vayim’as) — literal: “and he rejected/despised.” Same root as v. 15’s “they despised” — a deliberate mirroring: Israel despised YHWH’s covenant (v. 15), so YHWH in turn “despised” (rejected) them (v. 20). Bengali: প্রত্যাখ্যান করলেন (protyakhyan korlen). Risk: High. Preserve the root-echo with v. 15 wherever Bengali syntax allows (a translator note flagging the deliberate mirroring is recommended even if the exact root cannot be reproduced).
• שסים (shosim) — literal: “plunderers, raiders.” Bengali: লুণ্ঠনকারী (lunthonkari). Risk: Low.

17:21 — “For he tore Israel from the house of David, and they made Jeroboam son of Nebat king; and Jeroboam drove Israel away from following the LORD and made them commit a great sin.”

• קרע (qara) — literal: “to tear, to rend” (cloth, kingdom). Semantic range: violent political-covenantal rupture (cf. 1 Kings 11:11–13, where this same verb describes the kingdom being torn from Solomon’s house). English variants: “tore,” “rent,” “split away.” Contextual meaning: recalls the founding rupture of the divided kingdom (1 Kings 11–12) as the root cause now reaching its terminus in exile — the narrative frames 931 BC’s division and 722 BC’s exile as one continuous covenant trajectory. Bengali: ছিন্ন করলেন/বিচ্ছিন্ন করে দিলেন (chinno korlen/bicchinno kore dilen, “tore/severed”). Risk: Medium.
• החטיא (hechti, Hiphil of חטא) — literal: “caused to sin, made [them] sin.” Bengali: পাপ করালেন (pap koralen, “caused [them] to sin”). Risk: High. Reuses পাপ (baseline) but in a causative construction; must retain the sense that Jeroboam bears leadership culpability for institutionalizing the nation’s sin, not merely his own private sin.

17:22–23 — “The sons of Israel walked in all the sins of Jeroboam that he did; they did not depart from them, until the LORD removed Israel out of his sight, as he had spoken by all his servants the prophets. So Israel was carried into exile out of their own land to Assyria, to this day.”

• חטאות ירבעם (chatot Yarov’am) — “the sins of Jeroboam” — an idiomatic shorthand throughout 1–2 Kings for the institutionalized calf-cult and its accompanying unauthorized priesthood (1 Kings 12:28–33). Bengali: যারবিয়ামের পাপ (Jaroboyamer pap). Risk: Medium.
• הסיר (hesir) — “removed” — same semantic family as v. 18’s idiom; render consistently as established above. Risk: Critical (see v. 18).
• עד היום הזה (ad hayom hazeh) — literal: “until this day.” Semantic range: a standard historiographic formula marking the ongoing, still-observable state of affairs at the time of writing. English variants: “to this day,” “even now,” “until now.” Contextual meaning: the exile is not presented as a distant myth but as a documented, still-verifiable historical fact at the time 2 Kings was compiled — reinforcing the doctrine’s status as historical covenant consequence, not legend. Bengali: আজও (ajo, “even today”) / সেদিন থেকে আজ পর্যন্ত (shedin theke aj porjonto). Risk: Low.

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PART B — Chapter-by-Chapter Study of the Whole Book (2 Kings 1–25)

Chapter 17 is analyzed fully above; this section covers every other chapter, first to last, noting new load-bearing terms and explicitly flagging chapters that introduce no new theological vocabulary.

Chapter 1 — Elijah, Ahaziah, and Fire from Heaven

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Word of the LORD דבר־יהוה dabar-YHWH ”word of YHWH”	Authoritative prophetic utterance carrying divine authorship and certain fulfillment ”word of the LORD,” “the LORD said”	Foundational term for the whole book’s prophetic framework; every prophecy that follows is an instance of this category	NEW TERM: সদাপ্রভুর বচন/বাক্য (Shodaprobhur bochon/bakyo). Risk: High — must be distinguished from ভাববাণী (general “prophecy,” baseline term) as the specific event of God speaking through his prophet, the mechanism by which prophecy occurs.
Man of God איש האלהים ish ha’elohim ”man of the God”	Title for an authorized prophet, marking him as God’s authorized representative and miracle-channel ”man of God,” “the prophet”	Elijah/Elisha’s standing title throughout chs. 1–13; distinguishes them from generic wonder-workers	NEW TERM: ঈশ্বরের লোক (Ishshorer lok). Risk: High — must not be assimilated to the culturally familiar folk-religious categories of a Hindu সাধু/গুরু (“holy man/guru” credited with siddhis) or a Muslim পীর/ফকির (“saint” credited with barakah/miracles). ঈশ্বরের লোক denotes a specifically commissioned spokesman of the one true God whose power is never his own but always derivative and word-based, not a generically “holy” or “spiritually powerful” figure.
Fire (from heaven) אש esh ”fire”	Instrument of divine judgment or theophany ”fire,” “fire from heaven,” “fire of God”	YHWH’s fire consumes Ahaziah’s soldiers, vindicating Elijah’s prophetic authority over a foreign deity’s (Baal-zebub’s) claimed authority	NEW TERM: আগুন (agun). Risk: Critical — NEVER render as অগ্নি (Agni), the proper name of the Vedic Hindu fire-deity. অগ্নি would risk a reader inferring a rival personified fire-god acting rather than YHWH acting through the medium of fire; আগুন is the ordinary, non-deified Bengali word for fire and must be used consistently, especially given fire’s recurrence in ch. 2 (chariot of fire) and ch. 6 (chariots and horses of fire).
Inquire (of a god) דרש darash ”to seek, inquire, consult”	Seeking a deity’s guidance/verdict, whether YHWH or a rival god ”inquire of,” “consult,” “seek”	Ahaziah’s sin is inquiring of Baal-zebub rather than YHWH (“Is there no God in Israel?”); establishes the “who do you consult” polemic that recurs at chs. 3, 8, and 22 (Huldah)	Bengali: সন্ধান করা/জিজ্ঞাসা করা (shondhan kora/jiggasha kora). Risk: Medium. Context must always specify the object (YHWH vs. a rival deity) since the verb itself is neutral.

Chapter 2 — Elijah Taken Up; Elisha’s Double Portion

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Spirit רוח ruach ”wind, breath, spirit”	The divine enabling presence resting on a prophet, empowering prophetic office ”spirit,” “Spirit,” “double portion of your spirit”	Elisha requests a “double portion” of the prophetic enabling that rested on Elijah — this is God’s sovereign gift, not a mystical energy transferred by human agency	Bengali: আত্মা (attha). Risk: High — must be clearly distinguished from পবিত্র আত্মা (baseline’s Holy Spirit, the divine Person). Here it denotes God’s prophetic empowering resting on an individual, granted sovereignly by God (Elisha only receives it because he witnesses God’s own act, the ascension — he does not receive it by Elijah’s personal transmission). This must be explicitly distinguished from the guru-shishya paradigm familiar in Bengali religious culture, in which a master’s shakti/spiritual power is transmitted directly to a disciple by the master’s own will or touch; a translator note is required.
Mantle/cloak אדרת addereth ”mantle, cloak”	Physical symbol of prophetic office and its transferal ”mantle,” “cloak,” “coat”	The cloak symbolizes (but does not magically confer) the prophetic office; Elisha’s use of it to part the Jordan shows continuity of God’s power with the office, not power inherent in the garment	Bengali: আলখাল্লা/আচ্ছাদন (alkhalla/acchadon). Risk: Medium — guard against a reading that treats the cloak itself as a relic with independent power (see also ch. 13, Elisha’s bones).
Taken up (to heaven) עלה (בסופה) השמימה alah (be-suphah) hashamaymah ”went up (in a whirlwind) to heaven”	Bodily removal from earthly life without death, unique and exceptional ”taken up,” “went up to heaven,” “translated”	Elijah does not die; this is categorically distinct from resurrection (rising from death) and must not be confused with either	Bengali: স্বর্গে উত্তীর্ণ হলেন (shorge uttirno holen, “ascended to heaven”). Risk: High — must not be rendered with vocabulary suggesting a Hindu/Buddhist liberated-soul ascent (মোক্ষ/মুক্তি, already forbidden by baseline for unrelated reasons) nor confused with পুনরুত্থান (resurrection, reserved for Christ’s bodily rising from death). A translator note distinguishing “taken up alive” from “raised from death” is required.
Sons of the prophets בני הנביאים bene han-nevi’im ”sons of the prophets”	A guild/company of prophetic disciples under a senior prophet’s oversight ”company of prophets,” “sons of the prophets”	Establishes an organized prophetic institution distinct from solitary figures — relevant background for chs. 4, 6, 9	Bengali: ভাববাদীদের দল (bhabbadider dol, “company of prophets”). Risk: Low.

Chapter 3 — Elisha, the Three Kings, and the Moab Campaign

No new Critical/High risk term beyond one addition; reuses ঈশ্বরের লোক, সন্ধান করা (inquire), ব্যবস্থা.

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Hand of the LORD (came upon him) יד־יהוה yad-YHWH ”hand of YHWH”	Idiom for direct divine empowerment enabling prophetic speech ”the hand of the LORD came upon him,” “the power of the LORD”	Elisha calls for music before prophesying (3:15) — the music is not a magical inducement technique but an occasion of quieting the spirit before God acts sovereignly	Bengali: সদাপ্রভুর হাত তাঁর ওপর এল (Shodaprobhur hat tãr opor elo). Risk: High — must be carefully distinguished from trance-induction practices familiar in regional folk religion (e.g., ecstatic states induced through kirtan/bhajan repetition, or Sufi qawwali), where the music itself is believed to summon spiritual power. Here the music accompanies but does not cause God’s sovereign action; a translator/footnote clarification is recommended for this verse.

Chapter 4 — Widow’s Oil, the Shunammite Woman, Her Son Restored to Life

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Revived / came to life חיה (Qal/Hiphil) chayah ”to live, to revive”	Restoration of a dead body to ordinary mortal life (not eschatological/final resurrection) “came to life,” “revived,” “was restored to life”	The Shunammite’s son and (ch. 13) the man revived by Elisha’s bones are temporary restorations to mortal life — both will die again — categorically distinct from Christ’s once-for-all resurrection	NEW TERM: পুনর্জীবিত হলেন (punorjibito holen, “was brought back to life”). Risk: High — this term must be used precisely because it is distinct from পুনরুত্থান, which the baseline registry reserves exclusively for the bodily, historical, once-for-all, eschatologically significant resurrection of Christ (and believers’ final resurrection). A mandatory translator note is required at every occurrence of this OT revival-motif (ch. 4, ch. 13) clarifying that these are temporary, non-final restorations to earthly life, not instances of resurrection doctrine.
(reused) Man of God איש האלהים ish ha’elohim —	— —	Reused from ch. 1	ঈশ্বরের লোক — see ch. 1.

Chapter 5 — Naaman’s Leprosy Healed

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Leprosy צרעת tsara’at ”leprosy, skin disease”	A category of scaly skin conditions rendering a person ritually unclean, broader than modern clinical leprosy (Hansen’s disease) “leprosy,” “skin disease”	Naaman, a foreign Gentile general, is healed and confesses the LORD, while Israel itself remains spiritually “unclean” through idolatry — a deliberate ironic foil to ch. 17’s indictment	NEW TERM: কুষ্ঠরোগ (kushtho rog). Risk: Medium — clarify in notes that the biblical category is broader than the modern clinical disease, and carries ritual-uncleanness significance in addition to physical affliction.
”There is no God in all the earth except in Israel” אין אלהים בכל־הארץ כי אם בישראל ein elohim be-khol ha’aretz ki im be-Yisra’el ”there is no God in all the earth except in Israel”	Explicit monotheistic confession by a Gentile foreigner ”there is no God in all the earth but in Israel”	A foreign general recognizes exclusive divine reality where Israel itself, per ch. 17, will soon abandon it — heightens the tragedy and culpability of Israel’s coming fall	Reuses baseline ঈশ্বর (Ishshor). Risk: High — the exclusivity claim (“no God…except”) must be preserved in full force, not softened to a comparative statement (“the greatest God”); this is a claim of sole existence/reality, matching the doctrine of exclusive monotheism carried throughout Scripture.

Chapter 6 — The Axe Head, the Blinded Syrian Army, Chariots of Fire, the Siege of Samaria

Reuses আগুন (fire — see Critical note in ch. 1; never অগ্নি), ঈশ্বরের লোক. One new term:

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Opened eyes (to see) פקח עינים paqach enayim ”to open the eyes”	Spiritual perception granted by God, distinct from ordinary physical sight ”opened his eyes,” “may see”	Elisha’s servant is granted sight of the unseen heavenly army (horses and chariots of fire) surrounding them — a theology of unseen divine protection surrounding God’s people even amid apparent danger	Bengali: চোখ খুলে দিলেন (chokh khule dilen). Risk: Medium — ensure this is read as God-granted spiritual insight, not a technique of altered consciousness achievable through meditative practice, given regional familiarity with meditative “third-eye” or spiritual-sight traditions.

Chapter 7 — The Siege of Samaria Lifted; the Four Lepers

No major new theological term. Reuses “word of the LORD” (দবার/সদাপ্রভুর বচন, ch. 1) as the chapter’s organizing motif: Elisha’s prophesied deliverance is precisely fulfilled, reinforcing the reliability of prophetic speech established in ch. 1 and directly relevant to 17:13’s & 17:23’s claim that judgment, too, came “as he had spoken by his servants the prophets.” Chapter reviewed; no new glossary entries required.

Chapter 8 — The Shunammite’s Land Restored; Hazael; Jehoram and Ahaziah of Judah

Largely reuses established vocabulary (man of God, high places implicit, “walked in the way of the kings of Israel” — see formulaic note below). One term worth isolating:

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Walked in the way(s) of וילך בדרך vayelekh be-derekh ”walked in the way/road of”	Idiom for conforming one’s conduct and allegiance to a pattern set by another ”walked in the way of,” “followed the practices of”	Jehoram of Judah “walked in the way of the kings of Israel” — Judah’s own royal house begins adopting the very apostasy that will doom the north, foreshadowing chs. 17→24 structural parallel	Bengali: পথে চললেন (pothe cholen, “walked in the way of”). Risk: Medium — this recurring idiom must be rendered consistently across all occurrences (chs. 8, 16, 17, 21) since it functions as a structural marker linking Judah’s fate to Israel’s.

Chapter 9 — Jehu Anointed King; Deaths of Jehoram, Jezebel, and Ahaziah

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Anoint משח mashach ”to anoint (with oil)“	Ritual designation of a king (or priest) to office by pouring/applying oil, marking divine authorization ”anoint,” “anointed”	Jehu is anointed by prophetic commission to execute judgment on the house of Ahab — royal anointing, sharing an etymological root with “Messiah” (מָשִׁיחַ) but referring here to an ordinary (if divinely commissioned) human king, not the promised Messianic figure	NEW TERM: অভিষেক করা / অভিষিক্ত (obhishek kora / obhishikto). Risk: Critical. This term must NEVER be rendered as খ্রীষ্ট or any cognate that would evoke the baseline’s reserved Messianic title. Although “anointed” (māšîaḥ) and “Christ/Messiah” (খ্রীষ্ট) share a Hebrew root, this curriculum, following the baseline package, reserves খ্রীষ্ট exclusively for Jesus as the promised Messianic King (see baseline “messiah” entry). Ordinary royal/priestly anointing throughout 2 Kings (Hazael implicitly, Jehu explicitly, and by extension every Davidic/Israelite king’s inauguration) must use অভিষেক/অভিষিক্ত, never খ্রীষ্ট, to avoid collapsing the type (any anointed king) into the fulfillment (the Messiah). A translator note explaining this distinction is required at first occurrence.
Blood (avenged) דם dam ”blood”	Legal/covenantal category of bloodguilt requiring divine reckoning ”blood,” “avenge the blood of”	YHWH avenges “the blood of my servants the prophets” shed by Jezebel — establishes that the prophets’ persecution itself incurs covenant guilt requiring judgment, reinforcing the doctrine of covenant judgment	Bengali: রক্ত (rokto). Risk: Medium.

Chapter 10 — Jehu Destroys the House of Ahab and the Cult of Baal

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Golden calves (of Jeroboam) עגלי הזהב agalei ha-zahav ”the golden calves”	The state-sponsored cult images at Bethel and Dan, instituted by Jeroboam I ”the golden calves,” “the calves of Bethel and Dan”	Explicit note (10:29) that even reforming, Baal-purging Jehu “did not turn aside” from this specific state cult — introduces the recurring idiom “sins of Jeroboam” used again at ch. 13, 14, 15, 17 (v. 21–22)	Bengali: স্বর্ণ বাছুর-মূর্তি (shorno bachur-murti, “golden calf-image”). Risk: High — links directly to the “sins of Jeroboam” idiom central to the core passage; consistent rendering required across all occurrences.
(reused) Baal, house of Baal destroyed בעל / בית הבעל Ba’al / beit ha-Ba’al —	— “temple of Baal”	Physical desecration/demolition of the Baal cult site, contrasted with “house of the LORD” (see ch. 12)	Bengali: বালের গৃহ/মন্দির — reuse বাল (Baal, ch. 17). Risk: Low.

Chapter 11 — Athaliah’s Usurpation; Joash Hidden and Crowned

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Covenant (renewed, between king, people, and the LORD) ברית berit ”covenant”	Formal, relational, binding agreement; here specifically a three-party renewal ceremony (Jehoiada, the king, and the people, before the LORD) “covenant,” “made a covenant”	Preserves the Davidic royal line at the point of its near-total extinction by Athaliah — establishes the “hope amid judgment” motif at an early stage: God’s covenant faithfulness to David persists even through moments of near-total loss	Reuses baseline exactly: নিয়ম (niyom). Risk: High (per baseline). This occurrence should be flagged in study materials as an early structural anticipation of ch. 25’s Davidic-line preservation (Jehoiachin).
Hidden/concealed ותחבא/חבא chava ”to hide, conceal”	Physical concealment of the surviving Davidic heir from a usurper’s massacre ”hid him,” “concealed”	God’s providential preservation of the covenant promise to David operates even through ordinary human acts of hiding a child — parallel motif to Moses’ infancy and, later, the exilic hope of ch. 25	Bengali: গোপনে রাখলেন/আড়াল করলেন (gopone rakhlen/aral korlen). Risk: Medium.

Chapter 12 — Joash’s Reign; Repair of the Temple

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
House of the LORD בית יהוה beit YHWH ”house of YHWH”	The Jerusalem temple as the sole legitimate central sanctuary; the physical, structural referent, not the New Testament ekklesia ”house of the LORD,” “the temple”	Repair of the physical sanctuary structure — thematically resumed at ch. 22 (Josiah) and destroyed at ch. 25	NEW TERM: সদাপ্রভুর গৃহ (Shodaprobhur griho, “house of the LORD”); মন্দির (mondir, “temple”) is acceptable here as a synonym for the physical structure. Risk: Medium. IMPORTANT DISTINCTION FROM BASELINE: the baseline Romans package rejects মন্দির for the New Testament doctrine of “church” (মণ্ডলী), because there মন্দির would wrongly suggest the Church is a building/institution like a Hindu temple rather than the assembled people of God. Here, however, the referent genuinely is a physical temple building — Solomon’s/the Jerusalem temple — so মন্দির is contextually accurate and not a doctrinal collision. Translators must not confuse these two distinct uses; a note cross-referencing the baseline’s church-entry rationale is recommended.
High place(s) בָּמוֹת bamot ”high place(s)“	See full treatment at 17:9 ”high places”	First formally noted (12:3) that “the high places were not removed” under an otherwise commendable king — establishes the book’s recurring “incomplete reform” measuring stick	Reuse উচ্চস্থান (uchosthan) — see 17:9 for full risk notes. Risk: High.

Chapter 13 — Death of Elisha; a Man Revived by His Bones

Reuses পুনর্জীবিত হওয়া (ch. 4) for the man revived by contact with Elisha’s bones.

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
(Elisha’s) bones עצמות atzamot ”bones”	Physical remains; here, the occasion (not the cause) of a final sign confirming God’s power continuing to validate his prophet even after death ”bones”	A one-time confirmatory sign of prophetic authority, not an institution of ongoing relic veneration	Bengali: অস্থি/হাড় (osthi/haŗ). Risk: High. IMPORTANT PASTORAL NOTE: this narrative detail must not be used, in teaching materials or footnotes, to justify or parallel the widespread regional practice of shrine/relic veneration at a pir’s mazar (tomb-shrine) or other saint-relic devotion common in both folk Islam and folk Catholicism in Bengal. The text records a singular sign validating God’s power through his prophet; it does not prescribe or model ongoing veneration of prophetic remains. A clear translator/teacher’s note distinguishing “one-time sign” from “ongoing cultic practice” is recommended wherever this passage is taught.

Chapter 14 — Amaziah of Judah; Jeroboam II of Israel

Largely reuses established regnal-formula vocabulary (“did right/evil in the sight of the LORD,” high places not removed). One point of legal citation worth noting:

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
(Citation of the law) “each shall die for his own sin” איש בחטאו יומת ish be-chet’o yumat ”each man shall be put to death for his own sin”	Explicit citation of Mosaic law (cf. Deut 24:16) restricting punishment to the guilty individual, not his household ”each shall die for his own sin”	Amaziah’s restraint (not executing his rivals’ children) is grounded explicitly in Torah — reuses ব্যবস্থা (baseline “law”) and demonstrates the ongoing normative authority of the written law even centuries before its “rediscovery” under Josiah (ch. 22)	Reuse ব্যবস্থা (bebostha). Risk: Medium. Chapter otherwise reviewed; no additional new terms required.

Chapter 15 — Azariah/Uzziah, Jotham, Menahem, Pekahiah, Pekah; Assyria’s Rise

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Tribute מס / כסף mas / kesef ”forced payment/tax” / “silver”	Payment extracted by a dominant foreign power from a vassal state ”tribute,” “silver,” “money”	Menahem’s payment of tribute to Tiglath-pileser/Pul (15:19–20) marks Assyria’s decisive entry as the covenant-curse “rod” against Israel, escalating steadily toward the full conquest of ch. 17	Reuse কর (kor) — see 17:3. Risk: Low.
First deportation …ויגלם… vayaglem ”and he exiled them”	Partial, preliminary exile of specific territories (Gilead, Galilee, Naphtali, 15:29) under Tiglath-pileser, preceding the total exile of ch. 17 ”carried them captive,” “exiled”	This is the historical first stage of the exile doctrine — direct evidence that God’s judgment came in escalating stages, consistent with the doctrine of repeated warning before final judgment	Reuse নির্বাসিত করলেন (see 17:6). Risk: High. Flag for teaching materials as the first partial fulfillment of the exile that becomes total in ch. 17; important for demonstrating that judgment was gradual and warned-of, not sudden.
(reused) Leprosy צרעת tsara’at —	— “leprous,” “leprosy”	Uzziah/Azariah’s leprosy (15:5) is presented as direct divine affliction (cf. fuller account in 2 Chronicles 26)	Reuse কুষ্ঠরোগ — see ch. 5. Risk: Medium.

Chapter 16 — Ahaz of Judah; Alliance with Assyria; Child Sacrifice

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Made his son pass through the fire ויעבר את־בנו באש vaya’aver et-beno ba’esh ”he caused his son to pass through the fire”	First formal occurrence in the book’s narrative sequence of the child-sacrifice idiom (fully treated at 17:17) “made his son pass through the fire”	Judah’s own king personally commits the gravest sin later catalogued as characteristic of Israel’s fall (17:17) — Judah’s guilt is Judah’s own, not merely inherited from the north	First introduction of আগুনের মধ্য দিয়ে যাওয়ালেন — see full Critical-risk treatment at 17:17.
Altar (modeled on a foreign pattern) מזבח mizbeach ”altar”	The place of sacrifice; here, Ahaz commissions an altar modeled on one seen in Damascus, syncretizing Judah’s central worship with a foreign pagan design ”altar”	Institutional-level syncretism at the highest level of Judah’s official worship, foreshadowing the more severe pattern under Manasseh (ch. 21)	Bengali: যজ্ঞবেদি/বেদি (jajnobedi/bedi). Risk: Medium — যজ্ঞ has strong Vedic/Hindu ritual-sacrifice connotations; বেদি alone (“altar/platform”) is the safer default term, reserving যজ্ঞবেদি only where a fuller descriptive gloss is contextually necessary.

Chapter 17 — (Core passage; see Part A above in full.)

Chapter 18 — Hezekiah’s Reforms; Sennacherib’s Invasion Begins

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Trust בטח batach ”to trust, rely on”	Confident reliance on YHWH’s character and promises, as opposed to reliance on foreign alliances, military strength, or other gods ”trusted,” “relied on”	Hezekiah is commended (18:5) as trusting the LORD “as none before or after him” — the positive counter-example to Israel’s failure of trust (17:14’s “did not believe”)	NEW TERM: নির্ভর করলেন (nirbhor korlen). Risk: Medium. Related to but distinct from বিশ্বাস (baseline “faith,” reserved for NT saving trust in Christ specifically); নির্ভর করা conveys covenant reliance/confidence appropriate to this OT context without overclaiming NT-specific christological content.
Bronze serpent (destroyed) נחש הנחשת (נחשתן) nechash han-nechoshet (Nehushtan) “the bronze serpent”	An object originally made at God’s own command as a means of healing (Numbers 21:8–9) that had, by Hezekiah’s time, become an idol receiving worship in its own right ”the bronze serpent,” “Nehushtan”	A striking case study: even a legitimate divine provision, when venerated as an image itself rather than trusted as a pointer to God’s action, becomes idolatry requiring destruction	Bengali: পিতলের সাপ (নহুশতন) (pittoler shap, Nehushtan). Risk: High — highly relevant cultural teaching point: image-veneration risk is not limited to foreign or clearly “pagan” objects but can arise from any originally legitimate religious object, a caution directly applicable to any Bengali Christian community’s own practice regarding religious objects, icons, or images. Recommend retaining as a teaching illustration rather than omitting.

Chapter 19 — Sennacherib’s Siege; Isaiah’s Prophecy; Deliverance

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Angel of the LORD מלאך יהוה malakh YHWH ”messenger of YHWH”	A created, personal, spiritual being sent by God to execute his will; here, striking down the Assyrian army ”angel of the LORD,” “the angel”	Direct divine deliverance without human military means — power of God for salvation (echoing the baseline’s ঈশ্বরের সামর্থ্য doctrine) enacted through an angelic agent	NEW TERM: সদাপ্রভুর দূত (Shodaprobhur doot) or, where “angel” specifically must be distinguished from a human messenger, স্বর্গদূত (shorgodoot, “heavenly messenger”). Risk: Medium–High. Must be kept distinct from প্রেরিত (baseline “apostle,” a human office) and must not be confused with the Hindu category of a deva or lesser deity (an angel is a created servant of the one God, never an object of worship itself, cf. Rev 22:8–9 principle).
(reused) Power of God — — —	— —	Rabshakeh’s taunt (“is your God able to deliver you?”) is answered decisively by the narrative itself	Reuse ঈশ্বরের সামর্থ্য concept (baseline, NEVER শক্তি). Risk: High (per baseline).

Chapter 20 — Hezekiah’s Illness; the Sign of the Sundial; Babylonian Envoys

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Prayer תפלה / התפלל tefillah / hitpalel ”prayer” / “to pray”	Direct personal petition to YHWH alone, answered according to his will ”prayed,” “prayer”	Hezekiah’s prayer for healing is answered with an added fifteen years and a confirming sign — direct covenant access to God without any intermediary saint, priestly caste, or ritual specialist	NEW TERM: প্রার্থনা (prarthona) / প্রার্থনা করলেন (prarthona korlen). Risk: Medium — distinguish from the baseline’s মধ্যস্থতা (“intercession,” specifically prayer on behalf of others); this term covers personal petition. Note also the common regional practice of seeking intercession through a shrine, saint, or pir; this passage models direct access to God without such mediation.
Sign אות ot ”sign”	A confirming, verifiable act of God validating a prophetic word ”sign”	The retreating shadow confirms Isaiah’s word is true — reinforces the doctrine that God’s prophetic word is reliable and verifiable, not vague	Bengali: চিহ্ন (chihno). Risk: Low.
(foreshadowing) Babylon / exile בבל Bavel ”Babylon”	The future imperial power that will exile Judah (fulfilled chs. 24–25) “Babylon”	Isaiah’s rebuke of Hezekiah’s pride (showing treasures to Babylonian envoys) plants the explicit prophecy of Judah’s future Babylonian exile — direct narrative bridge from Israel’s fall (ch. 17) to Judah’s coming fall	Reuse নির্বাসন concept; proper name বাবিল/ব্যাবিলন (Babil/Byabilon, established Bengali Bible form). Risk: Medium.

Chapter 21 — Manasseh’s Apostasy; Amon

Reuses idols/প্রতিমা, high places/উচ্চস্থান, Asherah/আশেরা, child sacrifice/আগুনের মধ্য দিয়ে যাওয়ালেন, divination/ভাগ্য গণনা ও মায়াবিদ্যা — all intensified. One new idiom:

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Measuring line and plummet קו ומשקלת qav u-mishqolet ”measuring line and plumb-weight”	Idiom for precise, exact, inescapable measurement/judgment ”measuring line and plummet,” “the standard I used”	God announces that Jerusalem will be judged by the identical exacting standard already applied to Samaria (17:1–23) — makes explicit the structural parallel this curriculum is built around: Judah’s coming fall (chs. 24–25) is measured by the same covenant standard as Israel’s	Bengali: পরিমাপ-রেখা ও ওজন-দাঁড়ি (porimap-rekha o ojon-dãŗi). Risk: Medium — idiom-handling rule applies; the point is exactness and consistency of divine judgment, not the literal construction tools.

Chapter 22 — Josiah; the Rediscovered Book of the Law; Huldah’s Prophecy

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Book of the Law / Book of the Covenant ספר התורה / ספר הברית sefer ha-Torah / sefer ha-berit ”book of the law/instruction” / “book of the covenant”	The physical scroll containing YHWH’s covenant stipulations, found during temple repairs, its contents apparently unknown or neglected for a generation ”Book of the Law,” “the Book,” “Book of the Covenant”	The doctrinal anchor of “Josiah’s Reforms and the Rediscovered Law”: the crisis of the whole book (chs. 17, 21) is shown to stem partly from covenant ignorance/neglect, and reform becomes possible only once the covenant word is heard again	NEW TERM: ব্যবস্থার পুস্তক / নিয়মের পুস্তক (bebosthar pustok / niyomer pustok). Risk: Critical. Combines the baseline’s ব্যবস্থা (law) and নিয়ম (covenant) — both already Critical/High risk terms individually — into a single compound referring to a specific physical scroll. Must not be reduced to a generic “holy book,” which would flatten the narrative’s emphasis on this being the specific, previously known but neglected, Mosaic covenant document, and would risk unintended parallel with the Islamic doctrine of scriptural preservation/recitation (cf. baseline’s caution regarding ইঞ্জিল).
Prophetess נביאה nevi’ah ”female prophet”	The feminine form of נביא (prophet); Huldah exercises full prophetic authority, consulted by the king’s own officials ”prophetess”	Confirms that prophetic authority in this book is not gender-restricted; Huldah authoritatively interprets and confirms the newly found scroll’s covenant curses	Bengali: reuse ভাববাদী (bhabbadi) applied to Huldah without a separate feminine-marked form, consistent with the pipeline’s general note that Bengali largely lacks obligatory grammatical gender marking; if house style prefers an explicit feminine marker (e.g., ভাববাদিনী), this should be settled by native-speaker review, not assumed. Risk: Low–Medium.
Humbled himself נכנע nikhna ”was humbled, submitted”	Josiah’s contrite, submissive response upon hearing the law’s curses read aloud ”humbled himself,” “your heart was tender”	Distinguished response contrasted with the “stiffened neck” of 17:14 — humility before God’s word is the posture that delays (though, per ch. 23, does not cancel) corporate judgment	Bengali: নিজেকে নত করলেন (nijeke noto korlen). Risk: Medium.

Chapter 23 — Josiah’s Covenant Renewal and Reforms; His Death

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Passover פסח Pesach ”Passover”	The annual covenant-memorial feast of deliverance from Egypt, restored under Josiah after apparent long neglect ”Passover”	Reforms culminate not merely in destroying idols but in restoring proper covenant worship — reform is positive restoration, not only negative removal	NEW TERM: নিস্তারপর্ব (nistarporbo), the established Bengali Christian term. Risk: Low–Medium. Standard term; ensure consistency with any parallel Gospel/Exodus curriculum material.
(Yet) the LORD did not turn from the fierceness of his great wrath אך לא־שב יהוה מחרון אפו הגדול akh lo-shav YHWH me-charon apo hagadol ”yet the LORD did not turn from the burning of his great anger”	Explicit statement that even Josiah’s thorough, sincere reform does not cancel the corporate judgment already decreed against Judah because of Manasseh’s sins ”the LORD did not turn from the fierceness of his great wrath”	The theologically delicate center of “Hope Amid Judgment”: personal righteousness and genuine reform are never worthless (they delay/mitigate judgment and secure Josiah’s own peace, cf. 22:20) but do not automatically avert corporate covenant judgment already set in motion — a nuance requiring careful, non-contradictory rendering	Bengali: তবুও সদাপ্রভু তাঁর ভীষণ ক্রোধ থেকে ফিরলেন না (tobuo Shodaprobhu tãr bhishon krodh theke phirlen na). Risk: High. Translators must avoid two opposite errors: (1) implying Josiah’s reform was pointless or unappreciated by God, or (2) implying reform reversed the judgment outright, contradicting the following chapters. A translator note explaining this dual truth is recommended.

Chapter 24 — Jehoiakim, Jehoiachin; First Deportations to Babylon

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Removed [Judah] from his sight …מעל פניו me’al panav ”from upon his face/presence”	Identical idiom to 17:18, 17:20, 17:23, now explicitly applied to Judah ”removed Judah out of his sight”	The book deliberately closes the parallel begun at ch. 17: Judah suffers the identical covenantal fate as Israel, and for an explicitly named cause — “because of the sins of Manasseh” (24:3)	Reuse তাঁর দৃষ্টি থেকে দূর করে দিলেন — MUST be rendered identically to the 17:18/20/23 occurrences. Risk: Critical (see full treatment at 17:18). This is the single most important cross-reference consistency requirement in the whole book for Phase 2 processing.
(reused) Exile/deportation גלה galah —	— “carried away,” “deported”	First deportation under Nebuchadnezzar (Jehoiachin, the officials, the craftsmen) — the historical opening stage of Judah’s exile, paralleling 15:29’s partial exile of Israel before ch. 17’s total exile	Reuse নির্বাসিত করলেন/নির্বাসন — see 17:6. Risk: Critical.

Chapter 25 — Fall of Jerusalem; Destruction of the Temple; Exile; Jehoiachin’s Release

Terms	Variants	Contextual theological meaning	Bengali rendering & risk
Vessels of the house of the LORD כלי בית יהוה kelei beit YHWH ”vessels/articles of the house of YHWH”	The sacred temple furnishings and implements, plundered and carried to Babylon ”the vessels of the house of the LORD,” “the articles of the temple”	The complete dismantling of the central sanctuary — the total covenant judgment against Judah’s kingdom, mirroring Israel’s total loss in ch. 17	Reuse সদাপ্রভুর গৃহের পাত্র/সামগ্রী (Shodaprobhur griher patro/shamogri) — see ch. 12. Risk: Medium.
Lifted up his head / spoke kindly to him נשא ראשו / דבר אתו טובה nasa rosho / dibber ito tovah ”lifted his head” / “spoke good/kindly to him”	Hebrew idioms of royal favor and honor bestowed on a captive ”he lifted up his head,” “spoke kindly to him,” “showed him favor”	The book’s final scene: the exiled Davidic king Jehoiachin is shown unexpected favor at the Babylonian court — Scripture’s own chosen closing note, holding open, without overstating, a future for the covenant promise to David even in the depth of judgment	NEW TERM: তাঁর মাথা তুলে দিলেন / তাঁর সাথে দয়ার সাথে কথা বললেন (tãr matha tule dilen / tãr shathe doyar shathe kotha bollen). Risk: High. This is the capstone term for “Hope Amid Judgment.” Translators must render this with restrained hope — a real but modest, non-triumphalist sign that God’s covenant promise to David’s line was not annulled by the exile — without overstating it as a resolved “happy ending,” which the immediate historical narrative does not itself claim; the fuller resolution belongs to the NT fulfillment in Christ, already secured in the baseline package’s সন্তান/পুত্র of David and মশীহি প্রতিশ্রুতি doctrine language.
(reused) House of the LORD, destroyed בית יהוה beit YHWH —	— “the house of the LORD,” “burned the temple”	Full destruction of the sanctuary erected under Solomon, repaired under Joash (ch. 12) and Josiah (ch. 22)	Reuse সদাপ্রভুর গৃহ / মন্দির — see ch. 12. Risk: Medium.

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Summary of New Terms Requiring Extension of the Baseline Translation Memory

The following terms are proposed as new entries to extend (never contradict) the baseline translation_memory.json for this curriculum; full glossary detail is provided in 08_core_glossary.md.

সদাপ্রভু (YHWH), নির্বাসন/নির্বাসিত করা (exile), উচ্চস্থান (high place), প্রতিমা/মূর্তি (idol), আগুন vs. অগ্নি (fire — critical forbidden substitution), আকাশের বাহিনী (host of heaven), ফিরে আসা (turn/repent), ক্রোধ (wrath), তাঁর দৃষ্টি থেকে দূর করে দিলেন (removed from his sight — critical consistency term), অভিষেক করা/অভিষিক্ত (anoint — critical distinction from খ্রীষ্ট), ব্যবস্থার পুস্তক (Book of the Law), পুনর্জীবিত হওয়া (revived, distinct from পুনরুত্থান), ঈশ্বরের লোক (man of God), সদাপ্রভুর গৃহ/মন্দির (house of the LORD, contextually distinct from মণ্ডলী), স্বর্গদূত/সদাপ্রভুর দূত (angel of the LORD), নির্ভর করা (trust), প্রার্থনা (prayer), আগুনের মধ্য দিয়ে যাওয়ালেন (child sacrifice idiom), ভাগ্য গণনা ও মায়াবিদ্যা (divination and sorcery), অসার বস্তু (worthless things/vanity), নিস্তারপর্ব (Passover — reuse standard Christian term).