Linguistic Gap Analysis
Linguistic Gap Analysis: Esther (English → Bengali)
0. Method and Scope
This analysis surveys the entire book of Esther (chapters 1–10), identifying where standard Bengali theological vocabulary is:
- Missing — no established Bengali Christian term exists for the concept, requiring a new coinage, compound, or transliteration decision;
- Crowded — an existing Bengali term is already claimed by the baseline Romans package for a different doctrinal referent, or is heavily occupied by Hindu/Muslim/folk-religious usage, and therefore needs a “fence” (an explicit boundary rule preventing bleed-through);
- Adequate — an established, unambiguous rendering already exists and can be reused directly.
Esther presents an unusual translation profile relative to Romans: it is Hebrew narrative, not Greek epistle; God is never named in the Masoretic Text; and its central theological claim (hidden providence) is carried by narrative structure and silence rather than by explicit doctrinal vocabulary. This means the gap analysis here is less about finding equivalents for stated theological terms (as in Romans’ πίστις, δικαιοσύνη, etc.) and more about (a) preventing translators from over-explaining what the source deliberately leaves implicit, and (b) fencing off Bengali religious vocabulary that would import a fate/karma/taqdir framework the book is written to refute.
Chapter-by-chapter coverage is given in Section 5 to satisfy full-book mandate; Sections 1–4 provide the cross-cutting doctrine and gap analysis.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Bengali Terms | Weaknesses of Available Terms | Recommended Strategy |
|---|---|---|---|
| The Hidden Providence of God | ঈশ্বরের পরিচালনা (baseline, High/Critical); ভাগ্য, নিয়তি, তকদির/কপাল (popular register, all rejected) | Bengali’s default everyday vocabulary for “things turning out a certain way” is saturated with either Hindu karma-fate (ভাগ্য, নিয়তি, কপাল) or Islamic taqdir (তকদির, ভাগ্যলিখন) framing — both of which describe an impersonal or pre-written determinism, not a personal God acting through ordinary means. Esther’s narrative surface (unnamed deity, a game of lots, a sleepless night, a coincidental timing of two banquets) is structurally identical to a folk fate-narrative, so the risk is not merely lexical but narratological: a Bengali reader’s whole reading posture toward the book could default to a fate-lens unless commentary intervenes. | Reuse ঈশ্বরের পরিচালনা exclusively in the doctrinal commentary layer; NEVER in the narrative text itself, where God is not named. Every commentary unit teaching this doctrine must explicitly name and reject the ভাগ্য/নিয়তি/তকদির reading as the “obvious but wrong” interpretation the book’s silence is designed to overturn. Treat this as the curriculum’s single highest-leverage doctrinal translation task. |
| Courage and Risk for God’s People | সাহস (Medium, established); বীরত্ব (rejected) | বীরত্ব draws on the register of Bengali/Sanskritic warrior-epic valor (vīratva) — glory-seeking, martial, individual heroism. Esther’s courage is the opposite profile: self-risking intercession for a threatened community, not conquest. | Use সাহস consistently. Where teaching material needs an intensifier (Esther’s courage exceeding ordinary caution), use compound description (জীবনের ঝুঁকি নিয়ে সাহস — “courage that risks one’s life”) rather than reaching for বীরত্ব or heroic-epic vocabulary. |
| Deliverance of God’s People from Annihilation | উদ্ধার (High, new); পরিত্রাণ (baseline Critical, reserved); বিনাশ করা/সমূলে ধ্বংস করা/নির্মূল করা (stacked, High) | The central gap is not lack of vocabulary but over-supply and misdirection: পরিত্রাণ is immediately available and superficially attractive for every rescue reference in Esther, but its baseline Critical-risk soteriological weight (Christ’s atoning deliverance) would be diluted if applied to a historical, physical, this-worldly rescue from genocide. The reverse error — never linking উদ্ধার typologically to পরিত্রাণ at all — would waste the doctrine’s designed New Testament payoff (doctrine 4, Reversal). | Maintain a hard narrative/typology partition: উদ্ধার for all in-story rescue; পরিত্রাণ reserved strictly for explicit commentary units that draw the type-to-fulfillment line to the gospel. This partition must be stated as a rule in Phase 2 instructions, not left to translator judgment per-segment. |
| Reversal (Purim) as a Pattern of Salvation | উলটে গেল/সম্পূর্ণ বিপরীত হয়ে গেল (High); পূরীম (Critical, transliteration); ফাঁসিকাঠ/উচ্চীকৃত করা (High, wordplay) | No single Bengali verb or idiom captures “venahafoch hu” (the complete, ironic, decisive overturning) without either (a) sounding like ordinary plot-twist language (কাকতালীয়ভাবে ঘটে গেল — “it just so happened,” which reads as coincidence) or (b) sounding like fate-language (দৈবক্রমে — “by divine/fated chance,” which reintroduces impersonal destiny through the back door). Additionally, the gallows/exaltation wordplay (Haman “lifted up” on his own gallows) has no single Bengali verb spanning both senses. | Use the fixed phrase উলটে গেল / সম্পূর্ণ বিপরীত হয়ে গেল with mandatory commentary framing it as decisive, personal, divine overturning, never mere plot irony. For the gallows wordplay, require an explicit translator/teaching note every occurrence rather than attempting a clever single-word Bengali pun — forcing the pun in Bengali risks trivializing Haman’s death into black comedy, which is tonally wrong for a text about a genocide averted. |
| Faithfulness in a Foreign Culture | বিশ্বস্ততা (High, new); প্রণাম করা vs উপাসনা করা (High, both new); প্রবাস (Medium) | বিশ্বস্ততা shares a root with baseline’s Critical-risk বিশ্বাস (saving faith in Christ), creating a false-friend risk for learners moving between this curriculum and Romans. The bowing/worship distinction (প্রণাম vs উপাসনা) is genuinely difficult because Bengali Hindu practice uses a single gesture-word (প্রণাম) across both a human-honor register and a devotional-worship register, while Bengali Muslim practice reserves full prostration (সিজদা) exclusively for Allah and would find Mordecai’s scruple over বowing to Haman intuitively legible for a different (Islamic tawhid) reason than the text’s actual reason. | Footnote বিশ্বস্ততা vs বিশ্বাস at first occurrence in every document. Maintain the প্রণাম/উপাসনা fence rigidly and require teaching material to state explicitly why Mordecai refuses — covenantal exclusivity of worship owed to God alone — rather than letting readers supply either the Hindu (single-gesture, low-stakes) or Muslim (tawhid-parallel, potentially over-read) frame unexamined. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no adequate prior Bengali Christian term)
| Concept | Gap Type | Resolution |
|---|---|---|
| Pur (the lot) | No existing Bengali Bible term; concept is a specific pagan Persian/Babylonian divinatory practice with no Bengali cultural equivalent name | Transliterate: পূর. Requires accompanying explanatory gloss on first use (“a form of dice/lot casting used to select a day”) since the practice itself, unlike its cousin astrology (জ্যোতিষ, already lexicalized and rejected elsewhere in the baseline for “prophecy”), is not native to Bengali folk religious vocabulary. |
| Purim (festival name) | Proper festival name; no native Bengali equivalent, and unlike Passover (নিস্তারপর্ব, already lexicalized in Bengali Bible tradition) Purim has no established prior Bengali Bible rendering to inherit | Transliterate: পূরীম. Mandatory etymological note (lots → providence irony) at every teaching occurrence — see Section 4. |
| ”Appointed time / such a time as this” (kairos-force idiom) | No single Bengali noun carries “a fitting, providentially loaded moment” without tipping into either fate-vocabulary or flattening to ordinary clock-time | Coin a fixed descriptive phrase: নিরূপিত সময় (“a determined/appointed time”) or এই বিশেষ সময়ের জন্য (“for this particular time”), deliberately avoiding both ভাগ্য-family and এলোমেলো (“random”) vocabulary. This is a paraphrase-by-necessity, not a lexical gap that transliteration could solve. |
| Gallows/exaltation wordplay | Bengali lacks a verb spanning both “elevate in status” and “hang by the neck” | No lexical solution exists; resolved by translator-note strategy (see Section 3) rather than vocabulary coinage. |
| Venahafoch hu (“and it was reversed”) | No single idiomatic Bengali equivalent carries the same combination of totality + irony + agency | Resolved by fixed compound phrase (উলটে গেল / সম্পূর্ণ বিপরীত হয়ে গেল) established in Section 1; treated as new curriculum-specific vocabulary requiring version-locked consistency, parallel to baseline’s treatment of “obedience of faith.” |
2.2 Crowded Semantic Neighborhoods (existing terms already claimed elsewhere, requiring fences)
| Bengali Term | Already Claimed By | Esther-Specific Collision Risk | Fence |
|---|---|---|---|
| পরিত্রাণ | Baseline: Salvation (Critical) | Every rescue scene in Esther (4:14, 7:3-4, 8:11, 9:1) invites reflexive use of পরিত্রাণ for “the Jews were saved/delivered” | HARD FENCE: পরিত্রাণ appears only in explicit typological commentary; উদ্ধার for all narrative use. See 08_core_glossary.md Section D. |
| মহিমা | Baseline: Glory of God (High/Critical, “Deity of Christ”) | Esther 1’s extended description of Ahasuerus’s wealth, splendor, and 180-day display of imperial glory (1:4) is exactly the kind of “royal splendor” passage a translator instinctively reaches for মহিমা to render; Mordecai’s rise in ch. 10 (“his greatness,” 10:2-3) presents the same temptation | HARD FENCE: মহিমা never applied to any human ruler in this curriculum; use মহত্ত্ব/প্রতাপ/ঐশ্বর্য for Ahasuerus and Mordecai alike. This is flagged Critical in the term registry precisely because Esther 1 and 10 are the two passages in the whole curriculum library most likely to produce this exact substitution error by default. |
| ব্যবস্থা | Baseline: Mosaic Law/Torah (High) | Esther repeatedly references Persian court law/protocol (1:8, 1:19, 4:11, 8:8) using the same generic English word “law” that Romans uses for Torah | HARD FENCE: আইন exclusively for Persian statute throughout; ব্যবস্থা never appears in Esther material at all. |
| অনুগ্রহ | Baseline: Grace (High) | Esther 2:9, 2:17, 5:2, 5:8, 7:3, 8:5 all use “favor/found favor” language for Esther’s standing with the king — English versions render both divine grace and human court favor with cognate vocabulary (“favor,” “grace”), inviting collapse | HARD FENCE: কৃপা/দয়া for all human court favor; অনুগ্রহ reserved for commentary explicitly naming God’s favor toward Esther/the Jewish people as a whole. |
| বিশ্বাস | Baseline: Faith in Christ (High) | Mordecai’s “faithful” service (2:21-23) and the Jewish community’s general steadfastness under threat could easily attract বিশ্বাস by loose translation of English “faithful/faithfulness” | FENCE (softer — Medium enforcement via footnote, not hard prohibition, since the concepts are related): বিশ্বস্ততা for ethical loyalty/reliability; footnote at first occurrence distinguishing it from saving trust in Christ. |
| প্রণাম | General Bengali usage spans both respectful greeting/obeisance to elders and devotional gesture to a deity | Mordecai’s refusal to bow to Haman (3:2, 5) is the hinge of the entire plot; if প্রণাম reads as “mere polite bowing” the refusal seems like petty stubbornness, and if it silently absorbs full worship-connotation the reader may miss that this is specifically a decision about worship, not general etiquette | FENCE: use প্রণাম করা strictly for the ordinary court gesture, উপাসনা করা reserved for worship due to God alone; commentary must state the distinction explicitly rather than leaving it to the reader’s own cultural gesture-vocabulary. |
| উপবাস | Hindu vrata-fasting (merit/vow to a deity); Islamic roja/siyam (calendrical, Ramadan-bound obligation) | Esther 4:16’s three-day fast is the narrative’s substitute for explicit prayer (God is not addressed by name even here); Bengali readers from either dominant tradition will supply a merit-transaction or calendrical-obligation frame by default | FENCE: mandatory teaching note at 4:16 distinguishing Esther’s fast as free, corporate, urgent petition — not merit-generating and not calendrically fixed. |
| দান | Hindu/Buddhist dāna-dharma (merit-generating religious duty) | Esther 9:22’s Purim almsgiving could be read as merit accumulation consistent with dāna tradition rather than grateful response | FENCE (softer, Medium): frame explicitly in commentary as joyful response to grace/deliverance already received, not merit-seeking. |
| রাগ vs ক্রোধ | ক্রোধ carries Sanskritic ethical weight (ষড়রিপু, “six enemies” ethical category) | Ahasuerus’s and Haman’s anger (1:12, 3:5, 7:7) could be over-theologized as a classical vice-category if ক্রোধ were used | FENCE: রাগ (neutral narrative register) used exclusively; ক্রোধ avoided throughout. |
| পরজাতি | Baseline: Pauline “Gentiles” redemptive-historical category (Medium) | Esther’s imperial “many peoples” language (1:22, 3:8, 8:9, 8:13) is structurally similar to Romans’ Jew/Gentile universal-scope language, inviting an anachronistic redemptive-historical reading | FENCE: জাতি/জাতিসমূহ used for Esther’s generic imperial ethnic groups; পরজাতি never used in this curriculum. |
3. Transliteration vs. Paraphrase Decisions
Esther presents more transliteration decisions than Romans did, because several key concepts are historically and culturally specific to the Persian setting with no native Bengali lexical slot at all (contrast Romans, where nearly every key term had either an existing Bengali Christian equivalent or a clear doctrinal-register choice among existing words).
| Term | Decision | Rationale |
|---|---|---|
| Pur | Transliterate (পূর) | No native concept; inventing a descriptive Bengali paraphrase (e.g., “chance-stick” or “lot-object”) would either sound folkloric-trivializing or require constant re-explanation. Transliteration + one-time gloss is cleaner and mirrors how the Hebrew text itself treats the word as a loanword requiring explanation (Esther 3:7, 9:24 both gloss “pur” internally). |
| Purim | Transliterate (পূরীম) | Proper festival name; parallel to baseline’s treatment of Purim-adjacent Hebrew festival names elsewhere in Bible translation tradition (cf. নিস্তারপর্ব for Passover being the exception because it has centuries of prior Bengali Bible translation history — Purim does not, since it is far less frequently the subject of prior Bengali Christian teaching material). Must NOT be paraphrased as “festival of lots” (লটারির পর্ব or similar) because “lottery” (লটারি) carries modern gambling/game-of-chance connotations in contemporary Bengali that would actively work against the Hidden Providence doctrine. |
| Abba/Aramaic-style preserved terms (n/a directly, but methodologically parallel) | N/A for Esther — no Aramaic terms of this kind occur | Noted for completeness; Esther’s transliteration needs are Persian/Hebrew proper-noun and technical-term driven, not devotional-intimacy driven as আব্বা was in Romans 8. |
| ”Such a time as this” (kairos-idiom) | Paraphrase, not transliteration | This is an idiom, not a proper name or technical term; no Greek/Hebrew loanword tradition exists for it in Bengali Bible usage. Paraphrase as নিরূপিত সময় / এই বিশেষ সময়ের জন্য is required, with the paraphrase itself locked as fixed vocabulary (see Section 1). |
| ”Who knows” idiom | Paraphrase (কে জানে) | Idiomatic rhetorical question; direct paraphrase already lands naturally in Bengali (কে জানে is a completely ordinary, idiomatic Bengali rhetorical construction), so no transliteration is needed or appropriate. |
| Persian proper names (Ahasuerus, Mordecai, Haman, Vashti, Hadassah/Esther, Susa) | Transliterate, using existing Bengali Bible tradition forms where available | অহশ্বেরশ (Ahasuerus), মর্দখয় (Mordecai), হামন (Haman), বষ্তী (Vashti), ইষ্টের/হদষা (Esther/Hadassah), শূশন (Susa) — confirm each against the standard Bangladesh Bible Society / Bible Society of India Bengali Old Testament editions during Phase 2 to guarantee consistency with any existing full-Bible Bengali translation the audience may already own. This check should occur before Phase 2 begins; flagged here as an open verification item. |
| Gallows/exaltation wordplay | Neither — resolved by translator note, not by vocabulary choice | As noted in 2.1, no lexical solution exists; forcing a clever pun risks bad tone. This is the one case in the curriculum where the correct “decision” is to decline both transliteration and paraphrase-as-pun and instead flag the wordplay explicitly for the reader via commentary. |
4. Ranked List of This Book’s Highest-Risk Ambiguities
Ranked by (a) doctrinal centrality, (b) likelihood of default mistranslation given Bengali’s existing religious vocabulary landscape, and (c) frequency/load-bearing weight across the book.
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Fate/karma/taqdir bleed-through on the entire Hidden Providence doctrine. The single highest risk in this curriculum. Because God is never named in the narrative text (1–10), and because the plot mechanism includes an actual pagan lot-casting ritual (ch. 3, 9), a Bengali reader’s default interpretive lens — whether Hindu niyoti/karma or Islamic taqdir — will read the entire book as a fate-narrative unless commentary actively and repeatedly intervenes. This is not a single-word translation problem; it is a whole-book interpretive-frame risk. Ranked #1 because it affects reading of every chapter, not just isolated verses.
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Esther 4:14’s “such a time as this” / “who knows” cluster. The core passage’s theological center of gravity rests on two idioms (kairos-force phrase; rhetorical “who knows”) that must simultaneously (a) imply divine design and (b) preserve the source’s deliberate refusal to name God. Bengali’s available idiom-space for “a fated moment” defaults toward either ভাগ্য-language (too deterministic/impersonal) or এলোমেলো-language (too random/coincidental) — there is no comfortable middle idiom natively available, so the coined phrase নিরূপিত সময় must be actively taught, not assumed self-evident.
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পরিত্রাণ vs উদ্ধার partition drift across a 10-chapter narrative. Because “save/deliver/rescue” language recurs at least six times across chapters 4, 7, 8, and 9, and because পরিত্রাণ is the shorter, more familiar, more doctrinally prestigious word, there is a real risk of translator drift toward পরিত্রাণ in later chapters even if chapter 4 is handled correctly — a consistency-decay risk rather than a single-point error. Requires an explicit Phase 2 validation rule (see Section 6 recommendation).
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মহিমা substitution risk in chapters 1 and 10. Esther 1’s extended, almost cinematic description of Persian imperial wealth and chapter 10’s summary of Mordecai’s greatness are the two passages in the entire curriculum library (Romans + Esther combined) most likely to produce an instinctive মহিমা substitution, because English “glory/greatness/splendor” vocabulary in these chapters closely resembles doxological language elsewhere translated মহিমা. Ranked above the bowing/worship ambiguity because the error, if made, silently trains readers to associate God’s reserved-glory word with pagan royal ostentation — a category error with cross-curriculum consistency implications, not just an Esther-local one.
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প্রণাম/উপাসনা bowing distinction at 3:2–5. This is the plot’s inciting incident and doctrinally load-bearing for “Faithfulness in a Foreign Culture,” but the ambiguity is bounded to a single narrow episode (unlike risk #1’s whole-book scope), and Bengali does have two genuinely distinct words available (প্রণাম, উপাসনা) — the risk is failing to state the boundary explicitly in commentary, not a lack of vocabulary. Ranked below #4 because the fix is more straightforward (a single explanatory note) even though the doctrinal stakes are comparably high.
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উপবাস’s triple religious-framework collision (Christian/Hindu-vrata/Islamic-roja) at 4:16. High doctrinal relevance for “Courage and Risk” and implicitly for prayer-without-naming-God, but narrower in scope (one verse cluster) than risks 1–4, and the mitigation (explanatory teaching note) is well understood from the outset given the core glossary’s existing treatment.
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Gallows/exaltation wordplay at 5:14/7:9-10. Genuinely untranslatable pun; ranked lower than the above not because it matters less to the Reversal doctrine but because there is no available Bengali lexical path to accidentally get this wrong the way a translator could accidentally reach for মহিমা or পরিত্রাণ — the risk here is omission (failing to flag the wordplay at all) rather than mistranslation, and is fully addressed by a mandatory translator-note requirement.
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রাগ/ক্রোধ register drift for human anger (1:12, 3:5, 7:7). Lowest-ranked Critical/High-adjacent item; the consequence of drift toward ক্রোধ is an unwanted classical-ethical overtone rather than a doctrinal corruption, and the fix (prefer রাগ) is simple and low-frequency in doctrinal stakes, though still worth fencing given repeated occurrence across the book.
5. Full-Book Chapter Coverage Log
Per PRD Phase 1 full-coverage mandate, every chapter is logged below. Chapters not separately analyzed in Sections 1–4 are explicitly noted as reviewed with no new terminology or doctrine gaps beyond what is already covered.
| Chapter | New Terms / Doctrine Load | Status |
|---|---|---|
| 1 | Human greatness/glory fence (মহিমা exclusion, #4 above); রাজা/রানী background terms; আইন (Persian law) introduced; রাগ (Ahasuerus’s anger) | Analyzed — see Sections 1, 2, 4 |
| 2 | কৃপা/দয়া (human court favor) vs অনুগ্রহ fence; বিশ্বস্ততা (Mordecai’s loyalty) vs বিশ্বাস fence; প্রবাস (diaspora setting) introduced; ইহুদি vs ইস্রায়েল distinction established | Analyzed — see Sections 1, 2 |
| 3 | পূর (the lot) — Critical transliteration decision; প্রণাম/উপাসনা bowing fence (#5 above); বিনাশ করা stacked-synonym decree language; সীলমোহর আংটি (signet ring) introduced; জাতি/জাতিসমূহ vs পরজাতি fence; রাগ (Haman’s anger) | Analyzed — see Sections 1–4 |
| 4 | CORE PASSAGE (4:10-17). নিরূপিত সময়, কে জানে, যদি আমি মরি তবে মরবই, উপবাস, সাহস, উদ্ধার — all analyzed as top-ranked ambiguities | Analyzed — see Sections 1, 3, 4 (primary focus) |
| 5 | ফাঁসিকাঠ (gallows) introduced; ভোজ (banquet) established distinct from উৎসব; কৃপা continuation | Analyzed — see Sections 1, 3 |
| 6 | ইতিহাস গ্রন্থ/স্মরণপুস্তক (book of records) — Hidden Providence mundane-means teaching point; সম্মান (honor) vs মহিমা fence; ক্ষমতা/অধিকার (delegated authority) foreshadowed | Reviewed — reinforces Section 1 Hidden Providence doctrine via ordinary-means teaching point (sleepless night + court records); no new fence categories beyond সম্মান/মহিমা already covered in Section 2 |
| 7 | ফাঁসিকাঠ/উচ্চীকৃত করা wordplay (#7 above); প্রকাশ করা/অভিযুক্ত করা (formal accusation) introduced; উলটে গেল pattern begins; রাগ (king’s anger) recurrence | Analyzed — see Sections 1, 3, 4 |
| 8 | রাজপত্র/আজ্ঞাপত্র (decree/letters) reversal-parallel to ch. 3; সীলমোহর আংটি transferred to Mordecai; আত্মরক্ষা করা (self-defense, not vengeance) framing introduced; জাতি/জাতিসমূহ recurrence | Reviewed — extends decree/authority vocabulary from ch. 3 with no new fence categories; self-defense framing noted in Section 1 doctrine matrix under Deliverance |
| 9 | পূরীম (festival) — Critical transliteration; উলটে গেল (reversal) climactic occurrence; আত্মরক্ষা করা; দান/মুক্তহস্তে দেওয়া (Purim gifts) fence vs Hindu/Buddhist dāna; উৎসব/পর্ব (institutionalized festival) vs ভোজ; আনন্দ (joy) | Analyzed — see Sections 1–4 |
| 10 | Human greatness/glory fence recurrence (Mordecai’s rise, parallel to ch. 1’s মহিমা exclusion, #4 above); ক্ষমতা/অধিকার (delegated authority) summary | Analyzed — see Section 2, 4 (parallel case to ch. 1) |
No chapter of Esther is without doctrinal or terminological load relevant to this curriculum; chapters 6, 8, and 10 carry secondary/reinforcing rather than novel gap-analysis content and are marked “Reviewed” above rather than “Analyzed” to reflect that distinction accurately.
6. Recommendations Carried Forward to Phase 2 Instruction Set
- Encode the পরিত্রাণ/উদ্ধার hard partition (Section 2.2, Risk #3) as an automated validation rule, parallel to baseline’s forbidden-substitution checklist, not merely a glossary note — this is a consistency-decay risk best caught mechanically across a 10-chapter document set.
- Every doctrinal commentary unit touching Hidden Providence must include a standing “reject the fate-reading” paragraph rather than assuming it is established once and can be left implicit thereafter (Section 4, Risk #1).
- Verify all Persian proper names (Ahasuerus, Mordecai, Haman, Vashti, Esther/Hadassah, Susa) against an existing published Bengali Old Testament edition before Phase 2 translation begins, and lock the confirmed forms into translation memory as Low-risk proper-noun entries (Section 3).
- Require a mandatory translator note at every occurrence of the gallows/exaltation wordplay (5:14, 7:9-10) rather than attempting a Bengali pun (Section 3, Section 4 Risk #7).
- Require a mandatory teaching note at 4:16 distinguishing Esther’s fast from both Hindu vrata-fasting and Islamic roja (Section 2.2, Section 4 Risk #6).