Semantic Analysis

Deuteronomy Semantic Analysis — English → Bengali

Methodology Note on Original Language

Deuteronomy’s original language is Biblical Hebrew (with a handful of Aramaic-adjacent loanwords), not Koine Greek. Because this TRI pipeline’s citation convention (established in the Romans baseline) cites original-language forms alongside transliteration, this document cites Hebrew as the primary original, and — because this pipeline treats “original Koine Greek” as the standing default for original-language citation and because the Septuagint (LXX) is the Koine Greek Deuteronomy text that the New Testament itself quotes repeatedly (e.g., Matthew 4:4/Deut 8:3; Romans 10:6–8/Deut 30:12–14; Galatians 3:13/Deut 21:23) — a Koine Greek LXX form is cited second for every load-bearing term. This dual citation is important for this curriculum specifically because Paul’s argument in Romans leans directly on LXX Deuteronomy diction at several points, and those linkages are flagged below wherever they occur.

All Bengali renderings already fixed in the Romans baseline translation_memory.json are reused exactly and marked “REUSED.” New terms required by Deuteronomy’s distinct vocabulary are proposed with risk ratings using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.

PART 1 — Core Passage: Deuteronomy 6:1-9 (Verse-by-Verse)

Verse 1

“Now this is the commandment—the statutes and the rules—that the LORD your God commanded me to teach you…”

commandment — Heb: מִצְוָה (mitzvah); LXX: ἐντολή (entolē). Literal: “that which is commanded/enjoined.” Semantic range: a single specific directive, often used as an umbrella term for the whole body of instruction. English variants: commandment, command, precept. Theological meaning: a directive issued by the covenant Lord, carrying his authority, not a self-chosen religious observance. Bengali: আদেশ (adesh) — Risk: Medium. Note: আজ্ঞা (agya) is an acceptable classical alternative; either is safe, but must not be rendered with a term implying negotiable advice.
statutes — Heb: חֻקִּים (chukkim, sg. חֹק/choq); LXX: δικαιώματα (dikaiōmata). Literal: “that which is engraved/inscribed” (from the root “to cut/inscribe”). Semantic range: fixed, permanent decrees. English variants: statutes, decrees, ordinances. Theological meaning: covenant law that is fixed by the Lord’s own authority, not the community’s evolving custom. Bengali: বিধি (bidhi) — Risk: High. Note: বিধি is the standard Bengali word for a Hindu vidhi (ritual injunction within dharmashastra); a translator note is required clarifying these are covenantal decrees of a personal God given at a datable point in history, not an impersonal cosmic ritual order.
rules/judgments — Heb: מִשְׁפָּטִים (mishpatim); LXX: κρίματα (krimata). Literal: “judgments, verdicts” (from the root “to judge”). Semantic range: case-law applications of principle to specific situations. English variants: rules, judgments, ordinances, laws. Theological meaning: God’s justice applied to concrete social and legal situations. Bengali: শাসন (shashon), traditionally paired as “বিধি ও শাসন.” Risk: Medium. Note: could be misread as generic “governance/rule” in modern Bengali; keep the fixed pair with বিধি to preserve the established Bengali Bible idiom.
LORD (your God) — Heb: יהוה (YHWH, the covenant/personal name); LXX: κύριος (kyrios). Literal: the Tetragrammaton, traditionally connected to “I AM” (Exodus 3:14). Semantic range: God’s proper covenant name, distinct from אֱלֹהִים/Elohim (“God,” a title) and אֲדֹנָי/Adonai (“Lord,” a title). English variants: LORD (small caps), Yahweh, Jehovah. Theological meaning: the specific, personal, covenant-making God of Israel, not “a god” among others. Bengali: সদাপ্রভু (Sodaprobhu) — Risk: Critical. Note: This is a NEW entry required beyond the Romans baseline. সদাপ্রভু (established Bengali Bible convention for YHWH) must be kept lexically distinct from প্রভু (baseline’s রেন্ডারিং for κύριος/“Lord,” used of Christ) and from ঈশ্বর (Elohim/“God,” generic). All three must never collapse into one Bengali word or Deuteronomy’s covenant-name theology is lost.
teach — Heb: לְלַמֵּד (lelammed, Piel of למד); LXX: διδάσκω (didaskō). Straightforward; low risk on its own, but see “teach diligently” at v.7.

Verse 2

“…that you may fear the LORD your God… by keeping all his statutes and commandments… that your days may be long.”

fear (the LORD) — Heb: יָרֵא (yare); LXX: φοβέομαι (phobeomai). Literal: “to fear, to be in dread of.” Semantic range: from terror to reverential awe; in covenant contexts it denotes reverent submission that produces obedience, not servile terror. English variants: fear, reverence, awe. Theological meaning: right relational posture of a creature/covenant-partner before the covenant Lord. Bengali: ভয় করা (bhoy kora) — Risk: High. Note: must be glossed in teaching materials as reverential awe that motivates obedience and love (cf. v.5), not fatalistic dread of arbitrary divine wrath (a live risk given folk-Hindu fear of capricious deity-curses and a punitive reading of Islamic divine judgment); pair consistently with “love” (v.5) so the two balance each other doctrinally.
keep — Heb: שָׁמַר (shamar); LXX: φυλάσσω/τηρέω. Literal: “to guard, watch over, keep.” Semantic range: careful, ongoing observance. English variants: keep, observe, guard. Theological meaning: covenant loyalty expressed through sustained practice. Bengali: পালন করা (palon kora) — Risk: Medium.

Verse 3

“Hear therefore, O Israel, and be careful to do them, that it may go well with you…”

hear — Heb: שָׁמַע (shama); LXX: ἄκουε (akoue). Literal: “hear.” Semantic range: critically, in Hebrew שָׁמַע means both “hear” and “obey/heed” — there is no separate common verb for “obey” distinct from “hear attentively.” English variants: hear, listen, obey, heed. Theological meaning: this dual sense is the theological hinge of the whole passage — genuine hearing of God’s word is inseparable from doing it. Bengali: শোনা / শোন (shona/shono, imperative) — Risk: Medium-High. Note: a translator note is required stating that “hear” here carries the built-in sense of “heed and obey,” since ordinary Bengali শোনা does not automatically convey obedience the way שָׁמַע does; catechetical material should make this explicit rather than relying on the verb alone.
Israel — REUSED from Romans baseline: ইস্রায়েল. Risk: Medium (per baseline: contemporary political sensitivity; theological usage — covenant people descended from Jacob — must remain unambiguous).
that it may go well with you — idiom of covenant blessing; treated under “blessing” (see Ch.27–28 below); do not translate literally as “goodness” divorced from covenant framework.

Verse 4 — THE SHEMA

“Hear, O Israel: The LORD our God, the LORD is one.”

Shema (the confession itself) — Heb: שְׁמַע יִשְׂרָאֵל (Shema Yisrael). This is the traditional Jewish name for this verse and the surrounding declaration; it is not itself translated but may be transliterated as a proper title in study materials: শেমা. Risk: Low as a label; the doctrinal weight is carried by “one,” below.
one — Heb: אֶחָד (echad); LXX: εἷς (heis). Literal: “one, single, unified.” Semantic range: אֶחָד in Hebrew usage can denote either simple numerical singularity OR a compound/relational unity (cf. Genesis 2:24, “one flesh,” of two persons) — the word itself does not settle whether the “oneness” is simple or internally relational. English variants: one, alone, only. Theological meaning: exclusive, singular allegiance is owed to this one LORD alone; the verse’s own force is anti-idolatry/anti-polytheism, not a metaphysical statement excluding later, fuller Trinitarian revelation. Bengali: এক (ek) — Risk: CRITICAL. Note: this is the single highest-collision term in the entire book. (1) Bengali Muslim readers will hear এক through the lens of tawhid (absolute, non-compound divine unity, explicitly and polemically opposed to any Trinitarian reading); (2) Bengali Hindu readers — especially in West Bengal’s strong Vedantic/Advaita currents — will hear এক through the lens of Brahman, the non-dual impersonal Absolute in which all distinctions dissolve. Neither framework matches Deuteronomy 6:4’s own sense (exclusive covenant loyalty to one personal, relational, self-revealing LORD) nor may this verse be used to foreclose the NT’s fuller Trinitarian revelation. A mandatory translator/teacher note is required distinguishing biblical monotheism (one personal God in covenant relationship, later revealed as triune) from both tawhid’s strict indivisibility and Advaita’s impersonal non-duality.
LORD our God — সদাপ্রভু আমাদের ঈশ্বর (see v.1 entry on সদাপ্রভু). The verse’s own structure repeats সদাপ্রভু twice, framing ঈশ্বর (Elohim) as a title and সদাপ্রভু (YHWH) as the proper name — this ordering must be preserved in Bengali exactly as established Bengali Bible tradition already does.

Verse 5

“You shall love the LORD your God with all your heart and with all your soul and with all your might.”

love — Heb: אָהַב (ahav); LXX: ἀγαπάω (agapaō). Literal: “to love, to be devoted to.” Semantic range: covenantal, willed devotion and loyalty, not primarily an emotion — ancient Near Eastern treaty language used “love” for a vassal’s required loyalty to a sovereign. English variants: love, cherish, be devoted to. Theological meaning: the totalizing covenant loyalty and devotion owed to YHWH alone; this is the positive counterpart to “fear” in v.2 and the root of “Obedience Motivated by Love not Merit.” Bengali: ভালোবাসা (bhalobasha, verb ভালোবাসবে) — Risk: High. Note: Bengali bhakti devotional culture (Vaishnava prem-bhakti to Krishna, etc.) supplies a rich vocabulary of passionate devotional love that risks recasting covenant loyalty as mystical emotional rapture rather than willed, whole-life, obedience-producing loyalty. A teaching note should clarify that biblical love of God is demonstrated in verses 6–9 as concrete practice (memorization, teaching, household life), not merely felt devotion. The related noun প্রেম (prem) may be used in poetic/liturgical material but with the same clarifying note.
heart — Heb: לֵבָב (levav); LXX: καρδία (kardia). Literal: “heart,” but in Hebrew anthropology the heart is the seat of the will and intellect, not primarily emotion. Semantic range: mind, will, inner decision-making center. English variants: heart, mind, inner self. Theological meaning: love for God must engage the whole rational, deciding self. Bengali: হৃদয় (hridoy) — Risk: Medium. Note: Bengali হৃদয় leans toward emotional/romantic connotation (as in popular song and poetry); a brief gloss noting that biblical “heart” includes will and mind, not only feeling, is advisable in teaching notes.
soul — Heb: נֶפֶש (nephesh); LXX: ψυχή (psychē). Literal: “soul, life, whole living being,” from a root meaning “breath/throat.” Semantic range: the entire living self — Hebrew anthropology does not divide body from an independent “soul” the way Greek dualism does; nephesh is the whole person as a living being. English variants: soul, life, self, being. Theological meaning: total, undivided personhood is engaged in loving God. Bengali: প্রাণ (pran) — Risk: High. Note: প্রাণ/prāṇa in Hindu (especially yogic) thought denotes a subtle vital life-force or breath-energy distinct from the gross body and distinguishable from atman (the true self) — a very different anthropology from Hebrew nephesh’s unified, undivided self. A translator note distinguishing “the whole living self” from “a vital energy that can be cultivated or withdrawn” is required wherever this term is doctrinally load-bearing.
might — Heb: מְאֹד (me’od, used substantively, “muchness/exceedingly,” functioning here as “strength”); LXX: δύναμις (dynamis). Semantic range: intensity, utmost capacity. English variants: might, strength, resources. Theological meaning: total capacity — will, inner life, and outward strength/resources — is claimed by covenant love. Bengali: সামর্থ্য (shamorthyo) — Risk: High. Note: REUSES the Romans baseline’s established strategy for δύναμις/“power of God” (see baseline power_of_god): NEVER শক্তি, because of Bengal’s historic Shakta-Hindu goddess-power association (Durga, Kali). Using সামর্থ্য here maintains full lexical consistency with the Romans language package.

Verse 6

“And these words that I command you today shall be on your heart.”

words — Heb: דְּבָרִים (devarim); LXX: ῥήματα/λόγοι. “Words,” but also idiomatically “matters, things” — the same word titles the whole book in Hebrew (דְּבָרִים, “Deuteronomy”). Low risk on its own; theological weight carried by “on your heart” (internalization, not merely external compliance). Bengali: বচন/বাক্য (bochon/bakyo) — Risk: Low.

Verse 7

“You shall teach them diligently to your children, and shall talk of them when you sit… walk… lie down… rise.”

teach diligently — Heb: שִׁנַּנְתָּם (shinantam, Piel of שנן, “to sharpen, repeat incisively”); LXX: προβιβάσεις (roughly “cause to go forward, instruct thoroughly”). Literal: “you shall sharpen them [into your children]” — a vivid image of repeated, honed instruction, like sharpening a blade. Semantic range: intensive, repetitive, life-embedded teaching. English variants: teach diligently, impress, inculcate. Theological meaning: transmission of covenant truth is an active, repeated, whole-of-life discipleship task for parents, not a one-time ritual recitation. Bengali: যত্নসহকারে শিক্ষা দেওয়া (jotnoshohokare shikkha deoa) — Risk: Medium-High. Note: must be distinguished from rote memorization-for-recitation-performance culture (e.g., Qur’anic hifz/memorization culture familiar to Bengali Muslim households, or Sanskrit-verse memorization in some Hindu households) — the emphasis in v.7 is conversational, lived transmission (“when you sit… walk… lie down… rise”), not primarily formal recitation drills.
talk of them — everyday conversational language integrating God’s word into ordinary life; reinforces the above. Low additional risk.

Verse 8

“You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.”

sign — Heb: אוֹת (ot); LXX: σημεῖον (sēmeion). Literal: “sign, mark, token.” Semantic range: a visible token pointing to a deeper reality/commitment. Bengali: চিহ্ন (chinho) — Risk: Medium.
frontlets — Heb: טוֹטָפֹת (totafot, a rare word of uncertain etymology, traditionally understood as forehead bands); LXX: ἀσάλευτον/traditionally rendered descriptively. Literal: “bands/plates worn on the forehead.” Semantic range: historically developed into the Jewish practice of tefillin (phylacteries) worn literally; also understood figuratively as “let God’s word govern your thinking constantly.” English variants: frontlets, phylacteries, headbands. Bengali: কপালে বাঁধা চিহ্ন (kopale bandha chinho, “a sign bound on the forehead”) — Risk: High. Note: a Bengali reader could easily assimilate this practice to (a) Hindu tilak/teep, a forehead mark of religious/sectarian identity, or (b) Muslim/folk-religious ta’wiz, a protective amulet worn on the body inscribed with scripture believed to ward off harm. A mandatory translator note must clarify that this sign/frontlet (whether taken literally or figuratively) functions as a mnemonic and devotional marker of covenant loyalty, not a protective charm or sectarian identity badge.

Verse 9

“You shall write them on the doorposts of your house and on your gates.”

doorposts — Heb: מְזוּזֹת (mezuzot); LXX: φλιαί (phliai). Literal: “doorposts.” Historically developed into the Jewish practice of affixing a small case (mezuzah) containing this text to doorframes. Bengali: দরজার চৌকাঠ (dorjar chowkath) — Risk: High. Note: same collision family as “frontlets” above — risk of assimilation to folk-religious protective door-markings (rangoli patterns, neem-leaf hangings, Om-symbols, or Qur’anic-verse door plaques used apotropaically in both Hindu and Muslim Bengali folk practice). Clarify: the purpose is household remembrance and instruction in God’s covenant word, not a talisman warding off misfortune.
gates — Heb: שְׁעָרִים (she’arim); LXX: πύλαι (pylai). Literal: “gates” (of a town). Extends household devotion into the public, communal sphere. Bengali: নগর-দ্বার / ফটক (nogor-dwar/fotok) — Risk: Low.

PART 2 — Chapter-by-Chapter Analysis of the Whole Book

Chapter 1 — Historical Prologue; Rebellion at Kadesh-Barnea

possess/inherit (the land) — Heb: יָרַשׁ (yarash); LXX: κληρονομέω (klēronomeō). Literal: “to inherit, take possession of, dispossess.” Semantic range: covenant land-gift language, later also spiritualized in the NT (inheritance in Christ). English variants: possess, inherit, take possession of, dispossess. Theological meaning: the land is a gift received by covenant promise, not a conquest earned by merit or military strength (cf. ch.9). Bengali: অধিকার করা (odhikar kora) — Risk: Medium. Note: avoid framing as nationalist territorial entitlement language when teaching in contemporary Bangladesh/India context; keep the covenant-gift frame primary.
fear (not) — reuse of יָרֵא/ভয় করা (see core passage v.2); here in the negative (“do not fear/be afraid”), applied to trust amid conflict rather than reverence toward God. Risk: Medium (context-sensitive; distinguish fear-of-God from fear-of-enemies).

Chapter 2 — Travels through Edom, Moab, Ammon

No new load-bearing theological vocabulary; reuses “possess/inherit” (ch.1) and proper names (transliterated: এদোম, মোয়াব, অম্মোন). Reviewed — no flags.

Chapter 3 — Conquest of Bashan/Og; Land East of Jordan

rest — Heb: מְנוּחָה (menuchah), from the verb נוּח; LXX: κατάπαυσις (katapausis). Literal: “rest, resting place.” Semantic range: cessation from conflict/wandering, later develops into eschatological “rest” (cf. Hebrews 3–4). Bengali: বিশ্রাম (bishram) — Risk: Medium. Note: keep distinct from Buddhist/Hindu notions of spiritual/liberative rest from the cycle of existence; here it is concrete historical peace and land-settlement, a type of greater covenant rest.

Chapter 4 — Exhortation to Obedience; No Idolatry; God is Not an Image

carved image / idol — Heb: פֶּסֶל (pesel); LXX: γλυπτόν (glypton). Literal: “something carved/hewn.” Semantic range: any manufactured object of worship, whether for a false god or (forbidden) for YHWH himself. English variants: idol, carved image, graven image. Theological meaning: the invisible, transcendent LORD must never be represented by a manufactured image — the very heart of Deuteronomy’s anti-idolatry doctrine. Bengali: মূর্তি / প্রতিমা (murti/protima) — Risk: CRITICAL. Note: মূর্তি and প্রতিমা are the exact standard Bengali Hindu terms for a deity’s consecrated image (central to Durga Puja and virtually all Bengali Hindu devotional practice). This collision is unavoidable because the underlying concept — an object crafted for divine worship — is precisely what Deuteronomy forbids; the translation should not soften this by inventing a euphemism. A mandatory translator/teacher note must frame this as the Second-Commandment prohibition on manufactured images of the divine (any divine image, not exclusively Hindu practice), while pastorally handling the real social weight this carries for Bengali Hindu-background believers and their families.
form/likeness — Heb: תְּמוּנָה (temunah); LXX: ὁμοίωμα (homoiōma). “Form, shape, likeness” — used in 4:15–16 to stress Israel saw no visible form at Sinai. Bengali: রূপ/আকৃতি (rup/akriti) — Risk: Medium.
jealous (God) — Heb: קַנָּא (qanna); LXX: ζηλωτής (zēlōtēs). Literal: “jealous, zealous.” Semantic range: not petty envy but zealous, exclusive covenant devotion that will not tolerate rivals. English variants: jealous, zealous. Theological meaning: YHWH’s exclusive claim on Israel’s worship, protecting the covenant relationship. Bengali: ঈর্ষাপরায়ণ ঈশ্বর (irshaparayon Ishshor) — Risk: High. Note: English “jealous” itself risks a negative, petty connotation; a clarifying gloss (“zealously protective of an exclusive relationship,” not human insecurity) is required in teaching notes, paired with the positive love-language of Deut 6:5.
city of refuge — Heb: מִקְלָט (miklat); LXX: πόλις φυγαδευτήριον. Introduced here (4:41-43) for cities east of the Jordan. Bengali: আশ্রয় নগর (ashroy nogor) — Risk: Medium. Note: distinguish spelling/sound from আশ্রম (ashrom, a Hindu/Buddhist religious retreat center) to avoid conceptual bleed; this is a legal-protection city, not a spiritual retreat.

Chapter 5 — The Ten Commandments Restated

covenant — Heb: בְּרִית (berit); LXX: διαθήκη (diathēkē). REUSED from Romans baseline: নিয়ম (established, e.g. পুরাতন নিয়ম). Risk: High (per baseline).
Sabbath — Heb: שַׁבָּת (shabbat); LXX: σάββατον. Literal: “cessation, rest.” Bengali: বিশ্রামবার (bishrambar) — Risk: Medium. Note: distinguish the Mosaic seventh-day Sabbath command from the Christian practice of Sunday worship (a distinct NT-era development) to avoid confusing Old and New Covenant practice.
adultery — Heb: נָאַף (na’aph); LXX: μοιχεύω. Bengali: ব্যভিচার (bebhichar) — Risk: Medium.
covet — Heb: חָמַד (chamad); LXX: ἐπιθυμέω (epithymeō, the same verb Paul uses in Romans 7:7 quoting this very command!). Literal: “to desire strongly.” Bengali: লোভ করা (lobh kora) — Risk: Medium. Note: strong cross-reference to Romans 7:7 — Paul’s discussion of the law exposing sin through “You shall not covet” directly quotes this Deuteronomy/Exodus command; keep রেন্ডারিং consistent if this curriculum is later cross-taught alongside Romans.

Chapter 6 — CORE PASSAGE (see Part 1 above, vv.1–9); remainder of chapter (vv.10-25)

redeem/redemption (from Egypt) — Heb: פָּדָה/גָּאַל (padah/ga’al); LXX: λυτρόω/ῥύομαι. Literal: “to redeem, ransom, buy back.” Semantic range: historical, physical deliverance from literal slavery by a decisive act of the redeemer. English variants: redeem, deliver, rescue, ransom. Theological meaning: Israel’s obedience is a response to prior, unearned deliverance already accomplished (6:20-25) — the grammar of grace, not merit. Bengali: উদ্ধার করা (uddhar kora) — Risk: High. Note: this historical redemption from Egypt is a type/shadow anticipating the fuller পরিত্রাণ (salvation) accomplished in Christ; do not fully collapse the two categories, but the typological connection should be taught explicitly, since “Remembering God’s Redemption” is a named doctrine of this curriculum.
house of slavery — Heb: בֵּית עֲבָדִים (beit avadim); LXX: οἴκου δουλείας. Bengali: দাসত্বের গৃহ (dashottô-r griho) — Risk: Low-Medium.

Chapter 7 — Warning Against Canaanite Nations; Election Not by Merit

treasured possession — Heb: עַם סְגֻלָּה (am segullah); LXX: λαὸς περιούσιος (laos periousios). Literal: “a people of [special] property/treasure.” Semantic range: a people specially set apart as valued possession. Bengali: বিশেষ প্রজা / নিজস্ব সম্পত্তি-স্বরূপ প্রজা (bishesh proja) — Risk: High. Note: this is the KEY textual anchor for “Obedience Motivated by Love not Merit” — 7:7-8 explicitly states Israel was NOT chosen for being numerous or impressive, but purely because YHWH loved them and kept his oath. Cross-reference directly to the Romans baseline’s grace doctrine (অনুগ্রহ) and election term (ঈশ্বরের মনোনয়ন, REUSED). This is one of the strongest OT-NT doctrinal bridges in the whole book.
detestable thing — Heb: תּוֹעֵבָה (to’evah); LXX: βδέλυγμα (bdelygma). Literal: “abomination, detestable thing.” Applied here to idols and idolatrous objects. Bengali: ঘৃণ্য বস্তু (ghrinyo bostu) — Risk: Medium-High. Note: to’evah has a broad range across the Torah (ritual, dietary, and moral); translators must render it contextually per passage and avoid narrowing its sense to only one modern-controversial application.

Chapter 8 — Remembering God’s Provision; Danger of Forgetting God in Prosperity

remember — Heb: זָכַר (zakar); LXX: μνημονεύω (mnēmoneuō). Literal: “to remember, call to mind.” Semantic range: not mere cognitive recall but active covenant loyalty triggered by recollection of God’s past acts. English variants: remember, recall, keep in mind. Theological meaning: central to “Remembering God’s Redemption.” Bengali: স্মরণ করা (sroron kora) — Risk: High. Note: Bengali স্মরণ shares its root with Sanskrit smṛti (“that which is remembered”), a major Hindu category of received tradition (as distinct from shruti, directly revealed scripture). A clarifying note is needed: biblical “remembering” is active covenant-loyalty triggered by God’s own historical redemptive acts, not the transmission of a human sage-tradition.
forget — Heb: שָׁכַח (shakach); LXX: ἐπιλανθάνομαι. Paired antonym to “remember,” warning against covenant amnesia leading to idolatry/pride. Bengali: ভুলে যাওয়া (bhule jaoa) — Risk: Medium.
humble/test — Heb: עָנָה/נָסָה (anah/nasah); LXX: ταπεινόω/πειράζω. “Humble, test” — God’s wilderness discipline (8:2-3, quoted by Jesus in Matthew 4:4). Bengali: নত করা / পরীক্ষা করা — Risk: Medium. Note: strong NT cross-reference (Matt 4:4/Luke 4:4) — keep rendering of “man does not live by bread alone” consistent with any Gospel-harmony materials in this curriculum family.

Chapter 9 — The Golden Calf Recounted; Not for Your Righteousness

stiff-necked/stubborn — Heb: קְשֵׁה־עֹרֶף (qesheh-orep, lit. “hard of neck”); LXX: σκληροτράχηλος. Bengali: একগুঁয়ে / ঘাড়-ত্যাড়া — Risk: Medium.
righteousness (denied as basis) — Heb: צְדָקָה (tsedaqah); LXX: δικαιοσύνη (dikaiosynē, the SAME Greek word underlying Romans’ central term). 9:4-6 explicitly denies that Israel receives the land “for your righteousness” — REUSE the Romans baseline term ধার্মিকতা exactly. Risk: Critical (per baseline). Note: this is a direct, powerful OT-NT doctrinal bridge — Deuteronomy itself already denies self-righteousness as the ground of covenant blessing, centuries before Paul’s argument in Romans. Never substitute ধর্ম here, per the baseline’s absolute prohibition.
wrath — Heb: אַף/חָרוֹן (aph/charon); LXX: ὀργή (orgē). Bengali: ক্রোধ (krodh) — Risk: High. Note: must be framed as righteous, covenantal-judicial wrath provoked by covenant unfaithfulness, not the capricious, easily-provoked temper of Bengali folk-Hindu deity narratives (e.g., Kali’s or Shiva’s rage).

Chapter 10 — Second Tablets; Circumcise the Heart; Love the Sojourner

circumcise (the heart) — Heb: מוּל (mul), used metaphorically in 10:16 (“circumcise your heart,” lit. cognate accusative construction with foreskin/orlah); LXX: περιτέμνω (peritemnō). Literal: the physical rite; here fully metaphorical for removing stubborn resistance to God. Bengali: হৃদয়ের ত্বকচ্ছেদ (hridoyer tôkchhedon) — Risk: CRITICAL. Note: NEVER use সুন্নত — this is the standard Bengali word for circumcision, but it is saturated with specifically Islamic ritual-identity meaning (a Muslim boy’s sunnat rite) and would misdirect readers toward an unrelated ritual-identity marker. ত্বকচ্ছেদ (the neutral/literal Bengali Bible term, used e.g. at Genesis 17) must be used, with a mandatory teaching note explaining the metaphor: total, inward removal of resistant self-will and total devotion to God, not the literal rite performed on Israelite males, applied figuratively here to the heart.
sojourner/resident alien — Heb: גֵּר (ger); LXX: προσήλυτος/πάροικος. Literal: “one who sojourns/resides as a guest.” Semantic range: a non-Israelite permanently residing within Israel, entitled to covenant protection though not by birth-covenant status. English variants: sojourner, alien, stranger, foreigner-resident. Bengali: প্রবাসী (probashi) — Risk: Medium. Note: distinct concept from baseline’s পরজাতি (“gentiles,” nations at large) — গֵּר/ger is a specific social-justice category (an individual resident foreigner owed covenant justice), not the ethnē concept; do not conflate the two Bengali terms.

Chapter 11 — Blessing and Curse Set Before Israel; Love and Obey

Introduces geographic names עֵיבָל/גְּרִזִּים (transliterated এবাল/গরিষীম) that anchor the ch.27-28 ceremony. Reuses “love” (v.5 core term), “blessing/curse” (fully treated at ch.27-28 below), “fear,” “obey.” No unique new theological term beyond those already logged. Reviewed — flags carried forward to ch.27-28.

Chapter 12 — Centralized Worship; One Place, One Altar

the place [the LORD] will choose — introduces centralized-worship theology; reuses “choose” (see ch.7, ch.30 below) and “high place” (ch.4 idolatry family).
blood — Heb: דָּם (dam); LXX: αἷμα (haima). Literal: “blood.” Theological meaning: “the blood is the life” (12:23) — sacrificial blood carries life-for-life significance, foundational to all later atonement theology. Bengali: রক্ত (rôktô) — Risk: Medium-High. Note: directly anticipates the Romans baseline’s flagged “atonement/propitiation language (Romans 3:25)” escalation rule; keep this connection in view for any cross-curriculum teaching.

Chapter 13 — False Prophets; Testing Loyalty

false prophet — Heb: נָבִיא/חֹלֵם חֲלוֹם (navi/cholem chalom, “prophet/dreamer of a dream”); LXX: ψευδοπροφήτης (in related NT usage). REUSES baseline ভাববাদী with negative qualifier: ভণ্ড ভাববাদী (bhondo bhabbadi). Risk: Medium-High. Note: sensitive in contemporary charismatic/Pentecostal Bengali church contexts; teach alongside discernment criteria (13:1-3), not merely miracle-performance.
sign or wonder — Heb: אוֹת וּמוֹפֵת (ot u-mofet); LXX: σημεῖον καὶ τέρας. Bengali: চিহ্ন ও অলৌকিক কাজ — Risk: Medium. Note: the chapter’s own point is that miracles alone never validate a message that leads toward idolatry — an important discernment principle.

Chapter 14 — Clean/Unclean Foods; Tithes

clean/unclean — Heb: טָהוֹר/טָמֵא (tahor/tamei); LXX: καθαρός/ἀκάθαρτος. Bengali: শুচি/অশুচি (shuchi/oshuchi) — Risk: Medium. Note: important distinction from the Romans baseline’s treatment of “holy” (পবিত্র), which the baseline deliberately kept apart from শুচি (ritual-purity/Hindu-shuddhi-adjacent). Here, in a dietary-law context, শুচি/অশুচি is in fact the accurate domain (ritual/ceremonial purity categories), distinct from moral holiness (পবিত্র). Translators must not confuse Hebrew קָדוֹשׁ (holy, moral/relational) with טָהוֹר (clean, ceremonial) even though both touch “purity.”
Tithe terminology reused from ch.26 below (introduced fully there).

Chapter 15 — Sabbatical Year; Release of Debts and Slaves

release (sabbatical year) — Heb: שְׁמִטָּה/שָׁמַט (shemittah/shamat); LXX: ἄφεσις (aphesis, “release, remission” — the same Greek word family used for forgiveness of sins in the NT!). Literal: “a letting-drop, a release.” Semantic range: cancellation of debt, release of bonded servants, every seventh year. English variants: release, remission, sabbatical year. Bengali: মুক্তির বছর / অব্যাহতির বছর (mukti-r bochor or obbyahoti-r bochor) — Risk: High. Note: caution required — the Romans baseline forbids মুক্তি for “salvation” specifically because of its Hindu rebirth-cycle-liberation connotation; here মুক্তি denotes a literal, historical, economic release from debt/bondage, a legitimately different sense. Recommend preferring অব্যাহতির বছর (“year of exemption/release”) as the primary rendering to avoid ANY appearance of contradicting the baseline’s forbidden-term rule, reserving মুক্তি (if used at all) only with a clear economic-legal frame firmly established in context.

Chapter 16 — The Three Pilgrim Festivals

Passover — Heb: פֶּסַח (Pesach); LXX: πάσχα (pascha). Bengali: নিস্তারপর্ব (nistarparbo, established Bengali Christian term, “the festival of deliverance”). Risk: Medium. Note: directly ties to “Remembering God’s Redemption” doctrine — keep rendering identical wherever Passover recurs across Exodus/Gospel materials in this curriculum family.
Feast of Weeks — Heb: שָׁבֻעוֹת (Shavuot); LXX: ἑβδομάδων. Bengali: সাত-সপ্তাহের পর্ব — Risk: Low.
Feast of Booths — Heb: סֻכּוֹת (Sukkot); LXX: σκηνῶν (skēnōn, “of tents/tabernacles”). Bengali: কুটির-পর্ব (kutir-porbo) — Risk: Medium. Note: avoid syncretistic conflation with Bengali harvest festivals (e.g., Nabanna) in illustrative teaching material; keep the covenant-historical rationale (wilderness dwelling) primary.

Chapter 17 — Judges, Kings, and Courts

king — Heb: מֶלֶךְ (melek); LXX: βασιλεύς. Bengali: রাজা (raja) — Risk: Medium. Note: the chapter subordinates the king to ব্যবস্থা (the Law, REUSED baseline term) — he must copy and obey it himself (17:18-20); avoid any teaching framing that elevates the king toward divine-king status, a live risk given regional god-king traditions in South Asian religious history.
judge — Heb: שֹׁפֵט (shophet); LXX: κριτής. Bengali: বিচারক (bichôrok) — Risk: Low.
witness — Heb: עֵד (ed); LXX: μάρτυς (martys — root of English “martyr”). Two-or-three-witness principle (17:6; reused NT: Matt 18:16, 2 Cor 13:1). Bengali: সাক্ষী (shakkhi) — Risk: Low-Medium.

Chapter 18 — Levites’ Portion; THE COMING PROPHET LIKE MOSES

prophet — Heb: נָבִיא (navi); LXX: προφήτης. REUSED from Romans baseline: ভাববাদী. Risk: Low (per baseline) — EXCEPT as below.
a prophet like me [Moses] — Heb: נָבִיא כָּמֹנִי (navi kamoni), Deut 18:15-19; LXX: προφήτην ὡσαύτως ἐμοί. Semantic range: a future, singular, authoritative prophetic figure standing in Moses’ unique mediatorial line. Theological meaning: fulfilled definitively in Christ (Acts 3:22-26; John 1:21, 45; 6:14). Bengali: মোশির মতো ভাববাদী (Moshir moto bhabbadi) — Risk: CRITICAL. Note: this is one of the most religiously sensitive passages in the entire book for a Bengali audience. Islamic apologetics widely and specifically cites Deuteronomy 18:15-19 as a predictive proof-text fulfilled in Muhammad, not Christ. This curriculum’s teaching material MUST include a firm doctrinal note anchoring the NT’s own interpretation (Acts 3:22-26, spoken to a Jewish audience, applying the prophecy explicitly and exclusively to the risen Jesus) and explaining why the qualifying criteria in the immediate context (a prophet “from among their brothers,” i.e., from Israel, cf. 18:18, and in the line of Moses’ covenant-mediating, law-giving, miracle-working office) are met uniquely by Christ. This must be flagged for mandatory human theologian review in Phase 2, per the same escalation logic the Romans baseline applies to Messianic Promise passages.

Chapter 19 — Cities of Refuge; Witnesses

Reuses מִקְלָט/আশ্রয় নগর (ch.4) and עֵד/সাক্ষী (ch.17). No new theological term. Reviewed — no flags beyond those already logged.

Chapter 20 — Rules of Warfare

devote to destruction / ban — Heb: חֵרֶם (cherem); LXX: ἀνάθεμα/ἐξολεθρεύω. Literal: “that which is devoted/set apart, often for destruction.” Semantic range: a category of total, irrevocable dedication to God, applied here to total destruction of specific Canaanite populations/objects under divine judgment. English variants: utterly destroy, devote to destruction, put under the ban. Bengali: সম্পূর্ণরূপে ধ্বংস করা (shomporurupe dhongsho kora) — Risk: High. Note: mandatory theological framing required: this is a bounded, specific, redemptive-historical act of divine judgment on entrenched Canaanite idolatry at a particular moment, not a transferable model for contemporary interreligious conflict; this note is essential given real communal-violence sensitivities in the Bengali-speaking region.

Chapter 21 — Unsolved Murder; Captive Wives; Firstborn Rights; The Curse of Hanging

atone/atonement — Heb: כִּפֵּר (kipper); LXX: ἐξιλάσκομαι (exilaskomai). Literal: “to cover, to atone, to appease.” Semantic range: God-provided covering/removal of guilt, typically through a substitutionary act (here, a ritual involving a heifer, 21:1-9). English variants: atone, make atonement, expiate. Theological meaning: guilt before God must be dealt with by a God-authorized provision, not left unaddressed nor removed by human effort alone. Bengali: প্রায়শ্চিত্ত করা (prayashchitto kora) — Risk: CRITICAL. Note: প্রায়শ্চিত্ত is the standard Sanskrit-derived Bengali/Hindu term for religious penance — a self-directed act (fasting, pilgrimage, ritual austerity) performed BY a guilty person to purify accumulated karma. This is nearly the inverse mechanism of biblical atonement, which is God-initiated and provided (here, a prescribed ritual; ultimately, Christ’s own sacrifice, cf. Romans 3:25). A mandatory translator/theologian note is required distinguishing God-provided covering of guilt from self-achieved karmic penance every time this term appears (also relevant at Deut 32:43). This term should be added to the Deuteronomy curriculum’s own critical/forbidden-substitution list.
cursed is he who hangs on a tree — Heb: קִלְלַת אֱלֹהִים (qilelat Elohim) + תָּלוּי (taluy, “hung”), 21:22-23; LXX: κατάρα θεοῦ … κρεμάμενος. Theological meaning: directly quoted and applied to Christ’s crucifixion in Galatians 3:13 (“Christ redeemed us from the curse of the law, becoming a curse for us… ‘cursed is everyone who is hanged on a tree’”). Bengali rendering follows baseline “curse” term (see ch.27-28 below) — Risk: High. Note: flag this specific verse for cross-curriculum theological linkage; teaching material should note the NT’s own use of this text for substitutionary atonement, without importing that full NT application into the Deuteronomy passage’s own original historical-legal meaning (a criminal’s public shame-marker).

Chapter 22 — Mixture Laws; Sexual Morality

different kinds (forbidden mixing) — Heb: כִּלְאַיִם (kil’ayim); LXX: ἀνόμοιον. Symbolic of Israel’s call to visible distinctiveness. Bengali: বিভিন্ন জাতের মিশ্রণ (নিষেধ) — Risk: Low-Medium. Note: reinforces (rather than introduces new) the “set apart/holy” doctrine (পবিত্র, REUSED baseline).

Chapter 23 — Assembly and Camp Purity; Interest-Free Loans

interest/usury — Heb: נֶשֶׁךְ (neshekh); LXX: τόκος. Bengali: সুদ (shud) — Risk: Medium. Note: interesting point of common ground (not collision) with Islamic prohibition of riba; may be used pastorally as a bridge point in teaching, while keeping the specific covenant-community rationale (23:19-20, applying only among covenant kin, not to foreigners) doctrinally precise.

certificate of divorce — Heb: כְּרִיתֻת (keritut); LXX: ἀποστάσιον (apostasion, the same term underlying Matthew 19:7/Mark 10:4). Bengali: বিবাহবিচ্ছেদের সনদ — Risk: Medium. Note: keep aware Jesus later qualifies/tightens the Mosaic provision here (Matt 19:8); do not present the Deuteronomy provision as the NT’s final ethical word if this curriculum is taught alongside Gospel materials.
Reuses গৰ/প্রবাসী (sojourner), অনাথ (orphan), বিধবা (widow, Heb. אַלְמָנָה/almanah; LXX χήρα) — Risk: Medium, note that widowhood carries heavy social-stigma weight in Bengali Hindu cultural tradition; pastoral sensitivity is required in application even though the translation itself is straightforward.

Chapter 25 — Levirate Marriage; Honest Commerce

levirate marriage (duty) — Heb: יִבֵּם (yibbem, denominative verb from יָבָם, “brother-in-law”); LXX: ἐπιγαμβρεύω. A culturally specific kinship-duty institution (cf. Ruth; Matthew’s genealogy). Bengali: দেবরের বিবাহ-প্রথা (একটি বিশেষ প্রথা) — Risk: Medium. Note: no direct Bengali cultural equivalent institution; requires an explanatory footnote rather than a functional-equivalence rendering.

Chapter 26 — Firstfruits and Tithe Declarations (the “Credo”)

firstfruits — Heb: רֵאשִׁית/בִּכּוּרִים (reshit/bikkurim); LXX: ἀπαρχή (aparchē). Bengali: প্রথম ফল (prothom phol) — Risk: Medium. Note: avoid conflation with Bengali agricultural harvest-festival customs (e.g., Nabanna) that carry their own (non-covenantal) ritual meaning.
tithe — Heb: מַעֲשֵׂר (ma’aser); LXX: δεκάτη (dekatē). Bengali: দশমাংশ (doshomangsho) — Risk: Medium. Note: distinguish covenant-community provision for Levites/vulnerable persons from both Hindu religious dan (merit-generating gift) and Islamic zakat (obligatory almsgiving pillar) — the theological grounding (grateful response to God’s prior gift, cf. this chapter’s declaration) differs from both.
declare/confess — Heb: עָנָה וְאָמַר (ritual confession formula); LXX: ἀποκριθήσῃ καὶ ἐρεῖς. Bengali: স্বীকার করা (shikar kora) — Risk: Medium-High. Note: important structural/typological cross-reference to Romans 10:9-10’s confession theology (যীশু প্রভু, REUSED baseline) — Deuteronomy 26’s liturgical, spoken confession of God’s redemptive acts anticipates the NT’s confessional pattern of salvation.

Chapter 27 — The Altar on Mount Ebal; Curses Recited

altar — Heb: מִזְבֵּח (mizbeach); LXX: θυσιαστήριον (thysiastērion). Literal: “place of sacrifice.” Bengali: বেদি (bedi) — Risk: High. Note: avoid যজ্ঞবেদি (which explicitly names the Vedic Hindu fire-sacrifice altar and its associated ritual mechanics); simple বেদি is safer, but even so requires a teaching note distinguishing biblical sacrificial worship of the one covenant God from Vedic yajna ritual (multiple deity-invocations, karma-oriented ritual efficacy).
curse (recited formally here) — full treatment below at ch.28.

Chapter 28 — BLESSINGS AND CURSES OF THE COVENANT (Major Doctrine Chapter)

blessing — Heb: בְּרָכָה (berakah); LXX: εὐλογία (eulogia). Literal: “blessing,” from a root related to “to kneel” (implying blessing given/received in humility). Semantic range: God’s favorable covenant provision — fertility, security, prosperity — contingent here on covenant obedience. English variants: blessing, favor, prosperity. Theological meaning: within Deuteronomy’s own Old Covenant frame, blessing is conditioned on obedience; this must be taught alongside “Obedience Motivated by Love not Merit” so blessing is not misread as merit-earned reward divorced from the prior, unearned election of ch.7. Bengali: আশীর্বাদ (ashirbad) — Risk: High. Note: আশীর্বাদ is the common Bengali word for a blessing bestowed by elders, gurus, or deities in both Hindu and general folk-religious practice, often understood as a quasi-magical transfer of favor/fortune; a clarifying note establishing this as covenant-relational, not magical or merit-transactional, is required.
curse — Heb: קְלָלָה/אָרוּר (qelalah/arur); LXX: κατάρα (katara). Literal: “curse,” from roots meaning “to make light of/despise” (qelalah) or a formal curse-pronouncement (arur). Semantic range: covenant sanctions for unfaithfulness — the negative mirror of blessing. English variants: curse, cursed, curse-formula. Theological meaning: the covenant Lord’s righteous, judicial response to covenant breach, not an impersonal magical force. Bengali: অভিশাপ (obhishap) — Risk: High. Note: অভিশাপ is also the standard Bengali word for a folk-sorcery curse (তুক্কা/বান practices, associated with rural occult practice and sometimes with Kali-related folk religion); a clarifying note is required distinguishing God’s righteous covenant judgment, publicly declared and conditioned on covenant unfaithfulness, from impersonal occult malediction.

Chapter 29 — Covenant Renewal at Moab

covenant renewal — a constructed theological compound not carried by a single Hebrew word but naming this chapter’s own act (29:1, “besides the covenant that he made with them at Horeb”). Bengali: নিয়ম পুনর্নবীকরণ (niyom punornobikoron) — Risk: Medium-High. Note: this compound must be established consistently as a fixed doctrinal-title phrase across this curriculum, since “Covenant Renewal” is a named doctrine; reuses নিয়ম (REUSED baseline term for covenant) as its root.
Reuses idolatry-warning vocabulary (দেবতা, মূর্তি, অভিশাপ) already logged at ch.4, 7, 28.

Chapter 30 — CHOOSING LIFE OVER DEATH (Major Doctrine Chapter); Romans 10 Cross-Reference

choose (human moral choice) — Heb: בָּחַר (bachar); LXX: αἱρέω/ἐκλέγομαι. Semantic range: here, in 30:19, the SAME root verb used of God’s electing choice of Israel (ch.7) is now addressed to Israel’s own responsive choice. English variants: choose, select. Theological meaning: humanity’s covenant-responsibility to choose covenant loyalty, held together (not in contradiction) with God’s prior sovereign choice of Israel. Bengali: বেছে নেওয়া (bechhe neoa) — Risk: High. Note: deliberately rendered with a DIFFERENT Bengali phrase than the baseline’s ঈশ্বরের মনোনয়ন (“God’s election,” used for God’s sovereign choice, e.g. Romans 9, 11) to keep the two directions of “choosing” — divine election and human responsibility — lexically distinguishable while still visibly related in English/Hebrew.
life — Heb: חַיִּים (chayyim); LXX: ζωή (zōē). Bengali: জীবন (jibon) — Risk: Medium. Note: in 30:15-20 this is covenant life/flourishing in relationship with God, not merely biological survival, and not to be spiritualized into a Hindu concept of liberated eternal soul-existence (moksha-adjacent) apart from this text’s own historical, covenantal, land-and-blessing frame.
death — Heb: מָוֶת (maveth); LXX: θάνατος (thanatos). Bengali: মৃত্যু (mrityu) — Risk: Medium-High. Note: covenant curse/finality, not a station within an ongoing rebirth cycle (contrast with Hindu samsara framework, where death is a transition rather than the terminus this text presents it as).
the word is near you, in your mouth and in your heart (30:11-14) — MAJOR CROSS-CURRICULUM LINK: Paul quotes this passage almost verbatim in Romans 10:6-8, reinterpreting it christologically (“the word of faith that we proclaim”). Bengali rendering must match wherever Romans 10:6-8 is rendered in this curriculum’s companion Romans materials — flag as Critical for cross-document consistency review. This is arguably the single most important textual bridge between the Deuteronomy and Romans curricula in the whole TRI language package.

Chapter 31 — Moses Commissions Joshua; The Law to Be Read Publicly

be strong and courageous — Heb: חֲזַק וֶאֱמָץ (chazak ve’ematz); LXX: ἴσχυε καὶ ἀνδρίζου. Formulaic encouragement, echoed to Joshua (Josh 1:6-9). Bengali: দৃঢ় ও সাহসী হও — Risk: Low-Medium.

Chapter 32 — The Song of Moses

Rock (divine title) — Heb: צוּר (tsur); LXX: θεός (LXX often smooths the metaphor to a divine title directly, though some MSS retain πέτρα). Literal: “rock, cliff, refuge.” Theological meaning: God as unshakeable, faithful refuge, contrasted with Israel’s unfaithfulness. Bengali: শৈল (shoilo, “rock/crag”) — Risk: Medium. Note: AVOID দুর্গ (“fortress”) as the primary rendering despite being a legitimate lexical option, because of its close phonetic proximity in speech to দুর্গা (Durga, the major Bengali Hindu goddess) — a real risk in oral reading/preaching contexts even though the script differs. শৈল or আশ্রয়শৈল (“refuge-rock”) is safer.
vengeance — Heb: נָקָם (naqam); LXX: ἐκδίκησις (ekdikēsis — the same word Paul uses in Romans 12:19, “Vengeance is mine, I will repay”). Bengali: প্রতিশোধ (protishodh) — Risk: High. Note: strong cross-reference to Romans 12:19; must be framed as God’s sole righteous judicial prerogative, explicitly NOT a model for personal vendetta — a live pastoral concern given strong personal/family-honor vengeance dynamics in South Asian culture generally.
Reuses “jealous” (ch.4) at 32:16, 21; “atone” (ch.21) at 32:43.

Chapter 33 — The Blessing of the Tribes

Reuses আশীর্বাদ (blessing, ch.28) applied to the twelve tribes individually; introduces only tribal proper names (transliterated). No new theological term. Reviewed — no flags.

Chapter 34 — The Death of Moses

face to face — Heb: פָּנִים אֶל־פָּנִים (panim el panim); LXX: πρόσωπον κατὰ πρόσωπον. Describes Moses’ unique, unparalleled intimacy with God (34:10). Bengali: মুখোমুখি (mukhomukhi) — Risk: Medium-High. Note: important Christological cross-reference — John 1:18 (“No one has ever seen God; the only Son… has made him known”) and Hebrews 1:1-2 present Christ’s revelation of the Father as surpassing even Moses’ unique intimacy; teaching material should connect 34:10-12’s implicit “no prophet like Moses has arisen since” with the ch.18 prophecy fulfilled in Christ, the greater Moses.

End of semantic analysis. See 08_core_glossary.md for the consolidated, risk-tiered glossary table drawn from this analysis.

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