Semantic Analysis: Ezekiel

0. Preliminary Note on Original Language

Unlike the Romans baseline (Koine Greek New Testament), Ezekiel is a Hebrew prophetic book (with a handful of Aramaic-adjacent loan constructions typical of the exilic period). There is no Koine Greek original to analyze directly. This analysis therefore works from Biblical Hebrew as the original-language authority, citing the Septuagint (LXX) Greek gloss secondarily wherever it clarifies continuity with New Testament vocabulary already fixed in the Bengali Romans translation memory (e.g., LXX δόξα for כָּבוֹד kavod, LXX πνεῦμα for רוּחַ ruach). This dual citation lets Phase 2 translators see both the Hebrew semantic field driving Ezekiel’s own argument and the Greek bridge-term that connects it to the already-fixed Bengali NT glossary.

A structural feature of Ezekiel with no equivalent pressure point in Romans: the book is saturated with the compound divine title אֲדֹנָי יְהוִה (Adonai YHWH, traditionally English “Lord GOD” / “Sovereign LORD”), occurring over 200 times, and with the recurring recognition formula “then you/they shall know that I am the LORD” (יָדַע כִּי־אֲנִי יְהוָה). Both require dedicated treatment below because the Romans baseline’s প্রভু (for κύριος) does not, by itself, carry the covenant-name (YHWH) dimension that Ezekiel’s argument depends on. See §1 general note and the glossary (08) for the resulting term additions.

Terms already fixed in the Romans-baseline translation_memory.json (গৌরব [glory], পাপ [sin], ধার্মিকতা [righteousness], নিয়ম [covenant], শান্তি [peace]… etc.) are reused exactly wherever the Hebrew concept is continuous with the NT concept. Where Ezekiel’s Hebrew usage diverges from the NT sense the baseline term was defined against, that divergence is flagged explicitly rather than silently reused.

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1. Core Passage — Ezekiel 37:1-14 (Verse-by-Verse)

Doctrine anchor: Restoration and the Valley of Dry Bones; God’s Presence Departing and Returning (Spirit-indwelling); The New Heart and New Spirit (fulfilled corporately here); The Glory and Sovereignty of God (recognition formula, vv. 6, 13, 14).

Verse 1

“The hand of the LORD was upon me, and he brought me out in the Spirit of the LORD and set me down in the middle of the valley; it was full of bones.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
יַד־יְהוָה	yad-YHVH	”hand of the LORD”	prophetic seizure/empowerment; divine compulsion on a prophet	”hand of the LORD,” “power of the LORD”	Marks the vision as divinely initiated, not Ezekiel’s own imagination — grounds the whole chapter’s authority	সদাপ্রভুর হাত (Sadaprabhur hat). Medium risk: must not be softened to a generic figure of speech; this is the same idiom used at the start of every major Ezekiel vision (1:3, 3:14, 8:1, 40:1) and must render identically each time for cross-reference consistency.
רוּחַ יְהוָה	ruach YHVH	”Spirit/breath/wind of the LORD”	(1) God’s own personal Spirit; (2) supernatural transport; wordplay anticipates vv. 5, 9, 14	”Spirit of the LORD,” “in the Spirit”	The same word that will mean “breath” (v. 5), “wind” (v. 9), and “my Spirit” (v. 14) is introduced here as the transporting agent — the chapter’s central wordplay begins in v. 1	সদাপ্রভুর আত্মা. Critical risk: see §1 general note on রুহ্ (ruach) polysemy below — this is the doctrinally load-bearing term of the entire pericope.
בִּקְעָה	biq’ah	”valley/plain” (a broad, open low ground, not a narrow gorge)	geographic term; often a place of covenant assembly or judgment (cf. Ezek 3:22-23)	“valley,” “plain”	Sets a stark, exposed, mass-death scene — deliberately the opposite of a sheltered tomb	উপত্যকা / প্রান্তর. Low risk.
עֲצָמוֹת	atsamot	”bones”	the skeletal remains of the dead; by extension, utter lifelessness, hopelessness (cf. v. 11)	“bones”	Represents the whole house of Israel in national death (exile) — not individual eschatological resurrection per se, though it typologically anticipates it	অস্থি / হাড়। Medium risk: keep concrete and unflinching; do not euphemize into a softer image (e.g., “remains”).

Verse 2

“And he led me around among them, and behold, there were very many on the surface of the valley, and behold, they were very dry.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
יָבֵשׁ מְאֹד	yavesh me’od	”very dry”	desiccation; the total absence of any residual life-fluid or possibility of natural revival	”very dry,” “exceedingly dry”	Rules out any reading of merely resuscitating the recently dead — this is long-dead, decayed, hopeless death, so the coming reversal is unambiguously supernatural	অতি শুষ্ক। Low-Medium risk: intensifier must be preserved (not simply “dry”) to keep the hopelessness of v. 11 credible.

Verse 3

“And he said to me, ‘Son of man, can these bones live?’ And I answered, ‘O Lord GOD, you know.’”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
בֶּן־אָדָם	ben-adam	”son of man” i.e. “human one,” “mortal”	God’s standing address to Ezekiel (93x in the book); emphasizes human frailty/creatureliness in contrast to divine glory	”son of man,” “mortal,” “human”	NOT the Danielic/Gospel messianic title “the Son of Man” (Dan 7:13; Mark 14:62) — here it stresses Ezekiel’s lowliness before God’s glory, the opposite theological direction	মনুষ্যপুত্র (manushyaputro) or, to reduce collision risk, হে মানব। Critical risk: Bengali NT tradition already uses মনুষ্যপুত্র for Christ’s self-designation (a title of veiled divine authority). Reusing it unmarked for every one of Ezekiel’s 93 occurrences risks Bengali readers importing Christological weight into God’s address to a mere prophet. Recommend: render as হে মানব (“O mortal/O man”) or মানবপুত্র with a standing translator note distinguishing it from Christ’s messianic title, applied consistently across the whole book.
הֲתִחְיֶינָה	ha-tichyeynah	”can they live?“	from חיה (chayah), “to live” — the root that will recur through the chapter (vv. 5, 6, 9, 10, 14)	“can they live,” “will they live”	The question God poses to his own prophet — establishes that the coming resurrection-image is entirely God’s initiative, not a natural process Ezekiel could vouch for	এই অস্থিগুলো কি জীবিত হতে পারে? জীবন/জীবিত হওয়া (chayah) is the life-root threaded through the whole chapter — Bengali must use the same root/verb family (জীবিত হওয়া / জীবন) consistently at every occurrence to preserve the chapter’s unity. High risk if varied.
אֲדֹנָי יְהוִה	Adonai YHVH	”my Lord, YHWH”	the compound divine title used ~217 times in Ezekiel, combining the title of mastery (אֲדֹנָי) with the covenant personal name (יְהוָה)	“Lord GOD,” “Sovereign LORD”	Anchors Ezekiel’s answer in reverent submission to the covenant God who alone can answer this question — ties directly to the Glory and Sovereignty of God doctrine	প্রভু সদাপ্রভু (Provu Sadaprabhu). Critical risk — new term beyond the Romans baseline. The baseline’s প্রভু renders NT κύριος (Jesus’ Lordship); it does not by itself carry the OT covenant-name (YHWH) dimension. Established Bengali Bible convention renders YHWH as সদাপ্রভু (distinct from generic প্রভু); Adonai YHWH combines both. See glossary entry lord_god_sovereign. Losing সদাপ্রভু here collapses Ezekiel’s OT covenant-name theology into a generic honorific.

Verse 4

“Again he said to me, ‘Prophesy over these bones, and say to them, O dry bones, hear the word of the LORD.’”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
הִנָּבֵא	hinnave	”prophesy” (imperative, Niphal of נבא)	authoritative proclamation of God’s word, not personal opinion	”prophesy,” “declare,” “speak as God’s spokesman”	Ezekiel’s speech itself becomes the God-ordained instrument of resurrection — the word does what it says (cf. Genesis 1)	ভাববাণী কর। Reuse from baseline (ভাববাণী/ভাববাদী, Low risk in baseline; elevated to High here because in this passage the prophetic word is itself causally effective, not merely predictive — flag for translator note at first occurrence in ch. 37).

Verse 5

“Thus says the Lord GOD to these bones: Behold, I will cause breath to enter you, and you shall live.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
רוּחַ (as “breath”)	ruach	”breath”	here the natural breath/life-force sense of רוּחַ, echoing Genesis 2:7’s “breath of life” (נִשְׁמַת חַיִּים)	“breath,” “life-breath”	The same word rendered “Spirit” in v. 1 and “wind” in v. 9 here means ordinary physical breath — the whole chapter’s power depends on readers sensing these are facets of one reality, not three separate words	নিঃশ্বাস / প্রাণবায়ু (breath/life-breath). Critical risk: if Bengali is forced to use three distinct words (আত্মা for Spirit, বায়ু for wind, নিঃশ্বাস for breath) across vv. 1, 5, 9, 14, the deliberate Hebrew wordplay collapses. Mandatory translator note required flagging the wordplay loss and instructing that all three senses be glossed together in teaching materials even where Bengali lexical choice must differ per verse.

Verse 6

“And I will lay sinews upon you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live, and you shall know that I am the LORD.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
גִּיד / בָּשָׂר / עוֹר	gid / basar / or	”sinew / flesh / skin”	components of a reconstituted physical body, listed in reverse order of decomposition	”sinews…flesh…skin”	Insists the restoration is bodily and physical, not merely a “spiritual” national revival in the abstract sense — grounds later NT bodily resurrection hope (1 Cor 15)	পেশি/শিরা, মাংস, চর্ম। Medium risk: keep concrete, clinical, anatomical register; avoid poetic softening that would blur the physical specificity.
יָדַע כִּי־אֲנִי יְהוָה	yada ki-ani YHVH	”know that I am the LORD”	the “recognition formula,” Ezekiel’s single most repeated refrain (60+ occurrences across the book)	“you shall know that I am the LORD,” “then they will know that I am the LORD”	The theological center of the whole book: every judgment and every restoration exists so that Israel and the nations come to acknowledge YHWH’s sole sovereignty — directly serves the Glory and Sovereignty of God doctrine	তখন তোমরা জানবে যে আমিই সদাপ্রভু। Critical risk: this exact phrase must be rendered identically at every occurrence in the whole book (analogous to the Romans baseline’s fixed rendering requirement for 1:16-17, 8:28, 10:9-10). Requires সদাপ্রভু (not generic ঈশ্বর or প্রভু alone) to preserve the covenant-name self-identification.

Verse 7

“So I prophesied as I was commanded. And as I prophesied, there was a sound, and behold, a rattling, and the bones came together, bone to its bone.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
רַעַשׁ	ra’ash	”rattling/noise/earthquake-like sound”	can denote a literal earthquake elsewhere (e.g., 1 Kings 19:11); here the sound of bones self-assembling	”noise,” “rattling,” “sound”	The audible, startling reality of the miracle — resists any allegorizing that would strip the vision of its vivid physicality	শব্দ / কড়কড় শব্দ। Low risk.

Verse 8

“And I looked, and behold, there were sinews on them, and flesh had come upon them, and skin had covered them. But there was no breath in them.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
וְרוּחַ אֵין בָּהֶם	v’ruach ein bahem	”and breath [was] not in them”	negation of ruach — physically complete bodies that remain corpses	”no breath in them,” “there was no life in them”	The pivotal theological point of the whole vision: physical/structural restoration (exile ending, return to the land) is not the same as spiritual life; only God’s Spirit-breath gives true life — directly informs the doctrine of the New Heart and New Spirit	তবু তাদের মধ্যে কোনো প্রাণবায়ু ছিল না। Critical risk: this negative clause must not be lost or rushed past in translation — it is the theological hinge separating a merely political/national restoration from the promised Spirit-given new life of ch. 36.

Verse 9

“Then he said to me, ‘Prophesy to the breath; prophesy, son of man, and say to the breath, Thus says the Lord GOD: Come from the four winds, O breath, and breathe on these slain, that they may live.’”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
אַרְבַּע רוּחוֹת	arba ruchot	”four winds”	the cardinal directions/winds of heaven — here רוּחַ shifts sense a third time, to “wind"	"four winds,” “the four directions”	Completes the deliberate triple-wordplay (Spirit/breath/wind) — the same divine reality that transported the prophet (v. 1) and will fill the bodies (v. 5) now comes from every quarter of creation, underscoring God’s total sovereignty over life itself	চার দিক থেকে আসা বায়ু/হাওয়া। High risk: translators must not render this with আত্মা (which would wrongly suggest “four spirits”); বায়ু/হাওয়া is required here specifically, while the surrounding verses require different renderings for the same Hebrew word — reinforce with the standing translator note from v. 5.

Verse 10

“So I prophesied as he commanded me, and the breath came into them, and they lived and stood on their feet, an exceedingly great army.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
חַיִל גָּדוֹל מְאֹד	chayil gadol me’od	”exceedingly great army/force”	חַיִל can mean “army,” “wealth,” or “strength” — here specifically a military host	”a vast army,” “an exceedingly great host”	The restored nation is pictured not as passive survivors but as a mobilized, vigorous covenant people — restoration is to purposeful national life, not bare biological survival	এক মহাবিশাল সৈন্যদল। Medium risk: preserve the martial/vigorous connotation; do not flatten to a generic “crowd” or “multitude,” which would lose the vitality Ezekiel is stressing.

Verse 11

“Then he said to me, ‘Son of man, these bones are the whole house of Israel. Behold, they say, Our bones are dried up, and our hope is lost; we are indeed cut off.’”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
כָּל־בֵּית יִשְׂרָאֵל	kol beit Yisra’el	”the whole house of Israel”	the entire covenant people (implicitly including both the northern and southern kingdoms — cf. the two sticks of 37:15-28)	“the whole house of Israel”	Fixes the interpretation of the vision as national/corporate restoration; only secondarily and typologically anticipates individual bodily resurrection	সমস্ত ইস্রায়েল-বংশ। Reuse ইস্রায়েল from baseline. Medium risk: must be read corporately here, not confused with the individual-responsibility doctrine of ch. 18 addressed to the same audience.
תִּקְוָה	tiqvah	”hope”	expectation of future good; here its total loss	”hope,” “expectation”	Names Israel’s own despairing self-assessment in exile — the vision directly answers this despair, making תִּקְוָה a key emotional/theological hinge-word of the passage	আশা। Medium risk: keep the intensity of “lost” (אָבְדָה, “perished/is lost”) rather than softening to “we are discouraged.”
נִגְזָרְנוּ	nigzarnu	”we are cut off”	from גזר, “to cut/sever” — total severance, as a branch cut from a tree	”we are cut off,” “we are utterly severed”	Expresses exile as covenantal excommunication-in-feeling, which the vision reverses	আমরা সম্পূর্ণভাবে বিচ্ছিন্ন হয়েছি। Low-Medium risk.

Verse 12

“Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves and raise you from your graves, O my people. And I will bring you into the land of Israel.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
קִבְרוֹת	qevarot	”graves”	the shift from an open valley of scattered bones (vv. 1-10) to sealed graves marks a second, related image — exile itself pictured as a national grave	”graves,” “tombs”	Ezekiel layers two images (open valley / sealed graves) of the same reality; both climax in God’s initiative to “bring up” and “bring into” the land	কবর। High risk: this verse’s imagery (opening graves, raising the dead) is the OT text most frequently cited alongside the doctrine of bodily resurrection in Christian tradition. Must use পুনরুত্থান-family vocabulary or a careful periphrasis (“তোলা”/“উঠানো” — to raise up) that keeps resonance with, but does not flatly assert identity with, the NT doctrine of পুনরুত্থান (Romans baseline, Critical risk term) — and must never use পুনর্জন্ম (reincarnation), which the Romans baseline already forbids for exactly this reason.
אֶרֶץ יִשְׂרָאֵל	eretz Yisra’el	”land of Israel”	the covenant land promised to the patriarchs	”land of Israel,” “the land”	Restoration is to a real, specific, promised geography — not an abstract spiritual state	ইস্রায়েল দেশ / ইস্রায়েলের ভূমি। Low risk.

Verse 13

“And you shall know that I am the LORD, when I open your graves, and raise you from your graves, O my people.”

(Recognition formula repeats — see v. 6 entry; no new terms.)

Verse 14

“And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I, the LORD, have spoken, and I have done it, declares the LORD.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
וְנָתַתִּי רוּחִי בָכֶם	v’natati ruchi vachem	”and I will put/give my Spirit within you”	the fourth and climactic sense-shift of רוּחַ in this chapter — no longer generic breath or wind, but God’s own possessed, personal Spirit (רוּחִי, “my Spirit”)	“I will put my Spirit in you,” “I will give you my Spirit”	The direct fulfillment of the New Heart and New Spirit promise of 36:26-27, here enacted nationally: it is not human breath but God’s own indwelling Spirit that constitutes true, lasting life — the deepest OT anticipation of Pentecost	আমি আমার আত্মা তোমাদের অন্তরে দিব। Critical risk: here, uniquely in the chapter, রুহ্ must be rendered আত্মা (not বায়ু/নিঃশ্বাস) because the possessive রוּחִי (“my Spirit”) makes explicit that this is God’s own personal Spirit, not generic life-breath. This is the OT root of what Christian doctrine identifies with পবিত্র আত্মা (the baseline’s fixed NT Holy Spirit term); a translator note should state that continuity explicitly while noting Ezekiel’s own text does not use the adjective “holy” (קָדוֹשׁ) with רוּחִי here, unlike some other OT texts (e.g., Isaiah 63:10-11, Psalm 51:11).
דִּבַּרְתִּי וְעָשִׂיתִי	dibarti v’asiti	”I have spoken, and I have done [it]“	a covenant-guarantee formula: YHWH’s spoken word and his accomplishing action are inseparable	”I have spoken, and I will do it,” “I have promised and performed it”	Seals the whole vision under God’s sovereign reliability — his word never fails to accomplish what it declares (cf. Isaiah 55:11) — directly reinforces the Glory and Sovereignty of God doctrine	আমি বলেছি এবং তা সম্পন্ন করেছি। High risk: preserve the two-verb parallel structure; do not collapse into a single verb (“I will surely do it”), which loses the emphasis that God’s speech itself is already effective.

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2. Chapter-by-Chapter Study of the Whole Book of Ezekiel

Chapter 1 — Inaugural Vision of the Glory of the LORD

Doctrine: The Glory and Sovereignty of God.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
כָּבוֹד	kavod	”weight, heaviness” → “glory, honor”	God’s radiant, weighty, manifest presence	”glory,” “glory of the LORD”	The book’s controlling image: the visible, overwhelming manifest presence of YHWH, whose departure (chs. 8-11) and return (ch. 43) frame the entire book’s plot	মহিমা। Reuse exactly from Romans baseline (High risk there; elevated attention warranted here since it is the book’s central recurring visual doctrine, not an occasional reference).
דְּמוּת / מַרְאֶה	demut / mar’eh	”likeness / appearance”	deliberately indirect, hedged visionary language (“the likeness of a likeness of…”)	“likeness,” “appearance,” “form”	Ezekiel’s careful hedged language avoids claiming to have seen God’s essence directly — guards divine transcendence even in an intensely visual vision	আকৃতি / আভাস। Medium risk: preserve the hedging/indirection; a flattened, overly concrete Bengali rendering risks implying Ezekiel claims unmediated sight of God’s essence, which the Hebrew itself carefully avoids.
כְּרוּב (pl. כְּרוּבִים)	kerub / kerubim	”cherub / cherubim”	composite winged heavenly beings associated with God’s throne and presence (cf. Genesis 3:24, tabernacle veil)	“cherubim,” “living creatures”	Guardians/bearers of the divine throne-chariot; establish the vocabulary reused at the Presence’s departure (ch. 10) and in Eden imagery (ch. 28)	করূব (transliterated loanword, already used in Bengali OT tradition for Genesis/Exodus cherubim). Medium risk: keep as a proper technical term; do not substitute a generic “angel” (দূত), which loses the specific throne-bearing imagery.
רוּחַ	ruach	”spirit/wind/breath”	here, the wind/storm that accompanies the theophany	”storm wind,” “whirlwind,” “spirit”	First occurrence of the book’s central polysemous term — here in its meteorological sense, setting up the wordplay fully developed in ch. 37	ঝোড়ো বাতাস / আত্মা। High risk: flag this as the first of many occurrences of রুহ্ requiring sense-by-sense contextual judgment throughout the book (see core-passage note above).
יַד־יְהוָה	yad-YHVH	”hand of the LORD”	see core passage v. 1	”the hand of the LORD was upon me”	Marks the whole book’s visionary material as divinely compelled	সদাপ্রভুর হাত। Reuse this rendering fixed at 37:1 — must match exactly here at 1:3.

Chapter 2 — Commissioning of the Prophet

Doctrine: The Glory and Sovereignty of God (continued); groundwork for Judgment doctrine.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
בֶּן־אָדָם	ben-adam	”son of man”	see core passage v. 3 entry	”son of man,” “mortal”	First occurrence in the book (2:1) of God’s standing address to Ezekiel	হে মানব / মনুষ্যপুত্র। Critical risk — fix rendering here at first occurrence and apply identically for all 93 occurrences across the book, with the standing translator note established in the core-passage analysis.
בֵּית מְרִי	beit meri	”house of rebellion”	מְרִי, “rebellion, defiance” — describes Israel’s persistent covenant-breaking character	”rebellious house,” “house of rebellion”	Establishes Israel’s baseline spiritual condition against which both judgment and the New Heart promise (ch. 11, 36) must be understood	বিদ্রোহী কুল / বিদ্রোহী বংশ। Medium risk: keep the corporate, generational character (not merely “disobedient individuals”).
מְגִלָּה	megillah	”scroll”	a written document, here containing “lamentation and mourning and woe"	"scroll,” “book”	God’s message pre-written and given whole to the prophet — underscores the sovereignty and completeness of the prophetic word he is given to speak, not devise	গোটানো পুস্তক / পুস্তক-নথি। Low risk.

Chapter 3 — Eating the Scroll; The Watchman Commission

Doctrine: Inspiration/authority of the prophetic word; foundation for Individual Responsibility (watchman role fully developed in ch. 33).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
צֹפֶה	tsopheh	”watchman”	a city sentinel responsible for sounding warning of approaching danger	”watchman,” “sentinel”	Ezekiel is personally accountable for warning Israel of coming judgment; his silence would make him complicit in their death — foundational to the Individual Responsibility doctrine developed fully in chs. 18 and 33	প্রহরী। High risk: must convey personal, weighty accountability, not a passive observer role; establish here for reuse at ch. 33.
עַזֵּי פָנִים	azzei fanim	”hard/bold of face”	stubborn, defiant, unashamed resistance	”stubborn,” “hard-faced,” “obstinate”	Describes the resistant audience Ezekiel is sent to, preparing readers for why judgment (not merely persuasion) is coming	কঠোরমুখী / নির্লজ্জ ও দুঃসাহসী। Low-Medium risk.

Chapter 4 — Sign-Act of the Siege

Doctrine: Judgment on Jerusalem.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
עָוֹן	avon	”iniquity, guilt”	moral culpability, often pictured as a weight borne (as here, symbolically, on Ezekiel’s body for a fixed number of days)	“iniquity,” “guilt,” “punishment for sin”	Establishes that Israel’s exile is a just, measured response to accumulated guilt, not an arbitrary catastrophe	অপরাধ / পাপভার। Medium risk: distinguish from পাপ (sin, the act) — avon carries the sense of guilt/liability accrued, important for the measured “number of days” symbolism. Not yet in Romans baseline; establish as new entry (see glossary).

Chapter 5 — Sign-Act of Hair; Introduction of “Abomination”

Doctrine: Judgment on Jerusalem.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
תּוֹעֵבָה	to’evah	”abomination”	that which is ritually and morally detestable to God — first formal occurrence in the book (5:9,11), recurring constantly through ch. 16, 22, 23	”abomination,” “detestable thing”	Names Israel’s idolatry and covenant violation in the strongest available moral-religious register	ঘৃণ্য কাজ / জঘন্য কর্ম। Medium-High risk: keep a consistently strong register across the whole book (used dozens of times) rather than varying intensity; do not soften to “wrongdoing.”

Chapter 6 — Judgment on the High Places

Doctrine: Judgment on Jerusalem and the Nations (idolatry).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
בָּמָה	bamah	”high place”	elevated open-air cultic sites used for idol worship, condemned throughout the OT	”high places,” “shrines”	Concrete geography of Israel’s covenant infidelity — physical sites the coming judgment will specifically target	উচ্চস্থান / পূজাস্থল। Medium risk: must not be rendered generically as “temple,” which would blur it with legitimate worship sites; these are specifically illegitimate, syncretistic shrines.

Chapter 7 — The Day of Wrath

Doctrine: Judgment on Jerusalem.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
בָּא הַקֵּץ / יוֹם עֶבְרָה	ba haqetz / yom evrah	”the end has come” / “day of wrath”	eschatological-sounding language of finality and divine anger, applied here to Jerusalem’s imminent historical fall (586 BC), and typologically anticipating the fuller “Day of the LORD"	"the end has come,” “day of wrath”	Establishes linear, historical fulfillment (a specific dated judgment), not a cyclical cosmic-age framework — reuse the Romans baseline’s caution (fulfillment_of_prophecy doctrine) against a Hindu cyclical-ages reading	কাল এসে গেছে / ক্রোধের দিন। High risk: must retain historical specificity (this refers to a real, dated national catastrophe) alongside its typological force; avoid language suggesting an impersonal cosmic cycle ending and restarting.

Chapter 8 — Idolatry in the Temple; the Glory Begins to Withdraw

Doctrine: God’s Presence Departing.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
סֵמֶל הַקִּנְאָה	semel haqin’ah	”image of jealousy”	an idol placed in the temple precincts provoking God’s covenant jealousy	”image of jealousy,” “idol that provokes jealousy”	Names the specific covenant-violation (idolatry within God’s own house) that triggers the Presence’s departure narrated in chs. 8-11	ঈর্ষা-উদ্দীপক প্রতিমা। High risk: see কিনআহ note below; the jealousy is covenantal, not petty emotion.
קִנְאָה	qin’ah	”jealousy, zeal”	God’s exclusive covenant-jealousy for undivided loyalty (cf. Exodus 20:5, “a jealous God”)	“jealousy,” “zeal”	Distinct theological category from ordinary human envy — expresses the intensity of the marriage-covenant relationship God claims with Israel	ঈর্ষা / প্রবল আগ্রহ। Medium risk: Bengali ঈর্ষা carries negative, petty connotations in ordinary usage; a translator note should clarify this is covenantal exclusivity-jealousy (as already established Bengali Bible usage renders “a jealous God” in Exodus), not sinful envy.
גִּלּוּלִים	gillulim	”idols” (contemptuous, lit. related to “dung-pellets”)	a deliberately degrading term for idols, distinct from the more neutral עֶצֶב	”idols,” “detestable idols”	Voices God’s contempt for the objects of Israel’s worship	প্রতিমা। High risk — significant cultural-collision term. প্রতিমা is the everyday Bengali word for the worshipped images central to Durga Puja and other major Hindu festivals. The overlap is real and largely unavoidable since Ezekiel does mean literal cultic images; this is not a mistranslation risk but a pastoral-sensitivity risk requiring teaching notes (not euphemistic substitution) when this term is used in mixed Hindu/Christian-background Bengali contexts, given the term’s high everyday devotional salience.

Chapter 9 — Judgment Executed; the Mark on the Foreheads

Doctrine: Judgment on Jerusalem.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
תָּו	tav	”mark, sign” (the last letter of the Hebrew alphabet, shaped like a cross or X in ancient script)	a protective mark placed on those who grieve over the city’s sin	”mark,” “sign”	Anticipates the pattern of a remnant marked out and spared amid judgment (cf. Revelation 7’s sealing imagery)	চিহ্ন। Medium risk: keep as a distinguishing/protective mark; avoid conflating with baptismal or other later Christian sacramental “seal” language without an explanatory note, since the connection is typological, not identical.

Chapter 10 — The Glory Departs the Temple Threshold

Doctrine: God’s Presence Departing.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
אוֹפַן	ophan	”wheel”	the wheels of the throne-chariot vision, reused from ch. 1	”wheels,” “wheel-work”	Visualizes the mobility of God’s presence — he is not confined to the temple building, which explains how the glory can depart	চক্র / চাকা। Low risk (reuse of ch. 1 vision vocabulary).
כָּבוֹד…מֵעַל מִפְתַּן הַבַּיִת	kavod…me’al miftan habayit	”the glory…from over the threshold of the house”	the specific, climactic movement of the glory out of the temple building	”glory departed from the threshold”	The narrative center of the departure motif — must be rendered with the same מহিমা (glory) term fixed at ch. 1, tracked precisely through its stages (temple → threshold → city gate [ch. 11] → Mount of Olives [ch. 11] → and eventually returning, ch. 43)	মহিমা…গৃহের দ্বারের চৌকাঠের উপর থেকে। Critical risk: this departure sequence (chs. 8, 9, 10, 11) must be tracked as a single continuous narrative movement in translation, using the identical মহিমা term at every stage, so Bengali readers can follow the geography of the Presence’s withdrawal — essential to the doctrine of God’s Presence Departing and Returning.

Chapter 11 — Departure to the Mount of Olives; First Promise of a New Heart

Doctrine: God’s Presence Departing; The New Heart and New Spirit (first statement).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
לֵב אֶחָד…רוּחַ חֲדָשָׁה	lev echad…ruach chadashah	”one heart…a new spirit”	the first occurrence (11:19) of the promise fully developed in 36:26-27 and enacted in 37:1-14	”one heart,” “a new spirit”	Plants the doctrinal seed that will govern the rest of the book’s restoration theology	একটি হৃদয়…নতুন আত্মা। High risk — establish rendering here for full consistency at chs. 18, 36. See glossary entry new_heart_new_spirit.
לֵב הָאֶבֶן / לֵב בָּשָׂר	lev ha’even / lev basar	”heart of stone / heart of flesh”	the contrastive image completed in 36:26	”heart of stone,” “heart of flesh”	Names the human condition (unresponsive, hardened) that only God’s own gift can remedy — key evidence against any works-based or self-effort reading of Israel’s future obedience	পাথরের হৃদয় / মাংসের হৃদয়। High risk: preserve the vivid physical contrast; do not abstract into “hard heart / soft heart,” which loses the tactile force of the Hebrew metaphor.
וְהָיוּ לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים	v’hayu li l’am va’ani ehyeh lahem l’Elohim	”they shall be my people, and I will be their God”	the covenant formula, appearing here for the first time in Ezekiel (11:20), repeated at 36:28, 37:23, 37:27	”I will be their God, and they shall be my people”	The relational heart of the whole restoration program — must be rendered identically at every recurrence	আমি তাদের ঈশ্বর হব, এবং তারা আমার প্রজা হবে। Critical risk: fixed covenant formula requiring word-for-word consistency at every occurrence across chs. 11, 36, 37 (parallel to the Romans baseline’s fixed-phrase consistency rule for key pastoral verses).

Chapter 12 — Sign-Act of the Exile

No major new load-bearing theological term beyond reuse; introduces the concrete term below.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
גּוֹלָה	golah	”exile, captivity, those taken captive”	the community/state of forced deportation	”exile,” “captivity,” “the exiles”	Names the concrete historical situation the whole book addresses and the restoration promises will reverse	নির্বাসন / বন্দিত্ব। Medium risk: keep concrete and historical (a real deportation), not a spiritualized metaphor for generic “distance from God.”

Chapter 13 — False Prophets

Doctrine: Inspiration of Scripture (by contrast — false vs. true prophecy).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
שָׁלוֹם וְאֵין שָׁלוֹם	shalom v’ein shalom	”peace, when there is no peace”	false prophets’ message of false security	”peace when there is no peace”	Warns against religious reassurance detached from covenant reality — directly relevant to distinguishing genuine ঈশ্বরের সাথে শান্তি (Peace with God, Romans baseline High-risk doctrine) from counterfeit comfort	শান্তি, যদিও শান্তি নেই। Reuse শান্তি from baseline; High risk of confusion if not clearly framed as a false prophetic claim being condemned, not a description of true peace.
טָפֵל תָּפֵל	tafel tafel	”whitewash” (lit. “daubing with plaster/whitewash”)	covering a structurally unsound wall to hide its weakness	”whitewashing,” “daubing with whitewash”	Vivid image for false prophets papering over real spiritual danger — culturally resonant idiom (cf. Matthew 23:27’s related “whitewashed tombs” image)	চুনকাম করা। Low-Medium risk.

Chapter 14 — Idols in the Heart; Noah, Daniel, and Job

Doctrine: Individual Responsibility for Sin (foreshadowed).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
גִּלּוּלִים עַל־לִבָּם	gillulim al-libam	”idols upon/in their heart”	internalized idolatry, not merely external cultic practice	”idols in their heart,” “idols set up in their heart”	Anticipates the ch. 18 and ch. 36 emphasis that the real problem is the heart, not merely external behavior — sets up why a new heart (not just new behavior) is required	তাদের হৃদয়ে প্রতিমা। Reuse প্রতিমা (see ch. 8 note); High risk of the same cultural-collision concern, intensified here because it locates idolatry internally, a point requiring careful homiletical framing.
(proper names) נוֹח, דָּנִיֵּאל, אִיּוֹב	Noach, Daniyel, Iyov	Noah, Daniel, Job	three paradigmatic righteous individuals who could not save others by their own righteousness	”Noah, Daniel, and Job”	Establishes — before the fuller ch. 18 argument — that righteousness is individually, not vicariously, credited; each person answers for himself	নোহ, দানিয়েল, ইয়োব। Medium risk: standard established Bengali OT proper names; no substitution risk, but the theological argument built on them (individual, non-transferable righteousness) should be flagged for the ch. 18 doctrine note.

Chapter 15 — The Useless Vine

No new load-bearing theological term; reuses ব্যর্থতা/judgment vocabulary from chs. 5-7. Notes the allegorical “vine” (גֶּפֶן, gefen) image, reused with covenant significance in ch. 17 and ch. 19.

Chapter 16 — Jerusalem as an Adulterous Wife

Doctrine: Judgment on Jerusalem; covenant unfaithfulness.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
זָנָה	zanah	”to commit harlotry/prostitute oneself”	covenant infidelity pictured as sexual unfaithfulness to a marriage-covenant partner	”played the harlot,” “prostituted herself”	The most extended and explicit marriage-covenant-unfaithfulness metaphor in the OT, applied to Jerusalem’s idolatry; reused in ch. 23 (Oholah/Oholibah)	ব্যভিচার করা / বেশ্যাবৃত্তি করা। High risk — cultural sensitivity: explicit sexual-covenant-breach imagery requires the established formal Bengali Bible register already used for Hosea-type material (not vulgar/colloquial vocabulary), given honor-shame dynamics salient in both Bengali Hindu and Muslim social contexts. Recommend consistent, formal register across chs. 16 and 23, with teaching notes on the metaphorical (covenantal) rather than literal target.
וְזָכַרְתִּי אֶת־בְּרִיתִי	v’zacharti et-briti	”and I will remember my covenant”	God’s covenant-keeping initiative despite Israel’s unfaithfulness (16:60)	“I will remember my covenant”	Anticipates the “everlasting covenant” of ch. 37 — God’s fidelity, not Israel’s, secures the future	আমি আমার নিয়ম স্মরণ করব। Reuse নিয়ম from baseline. High risk: preserve that this is unilateral divine faithfulness despite covenant-breaking, not a renegotiated mutual contract.

Chapter 17 — The Eagles and the Vine

No major new term; reuses בְּרִית (covenant, নিয়ম) in the specific context of Zedekiah’s broken vassal-treaty with Babylon, layered with the Davidic covenant-breaking theme continued at ch. 34.

Chapter 18 — Individual Responsibility for Sin (Core Doctrine Chapter)

Doctrine: Individual Responsibility for Sin.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
נֶפֶש	nephesh	”soul, life, person, self”	NOT the Greek/Platonic immortal-soul concept; nephesh denotes the whole living person, capable of dying	”soul,” “person,” “life,” “the one"	"The soul who sins shall die” (18:4, 20) means the person who sins dies — a whole-person mortality statement, not a claim about an immortal disembodied soul enduring separate judgment	প্রাণ / ব্যক্তি। Critical risk: Bengali আত্মা risks importing a Vedantic/Hindu ātman concept of an eternal, essentially indestructible soul, directly contradicting Ezekiel’s point that the whole person — nephesh — is what dies for sin. Recommend প্রাণ or ব্যক্তি rather than আত্মা for nephesh in this doctrinal chapter, with a translator note distinguishing it from the OT/NT use of רוּחַ/πνεῦμα (spirit) and from পবিত্র আত্মা.
צְדָקָה / צַדִּיק	tsedaqah / tsaddiq	”righteousness / righteous [one]“	here, observable righteous conduct that determines a person’s covenantal standing and consequence (life or death) case-by-case, evaluated at each point in a person’s life, not a settled, once-for-all forensic status	”righteousness,” “righteous,” “just”	Ezekiel 18’s is a covenantal-behavioral usage (righteous living, assessed and reassessed) distinct from — though not contradictory to — the Pauline forensic sense (imputed righteous status, received once by faith, Romans 4) that the Bengali baseline’s ধার্মিকতা was specifically defined against dutiful performance	ধার্মিকতা / ধার্মিক। Critical risk — reuse baseline term ধার্মিকতা exactly, but flag doctrinal-register tension explicitly. Ezekiel 18 is not teaching righteousness-by-works as the ground of ultimate salvation (that would contradict Romans); it addresses temporal covenant blessing/curse and moral responsibility within the Old Covenant framework. Mandatory translator/teaching note required distinguishing Ezekiel’s conduct-based covenantal righteousness from Romans’ forensic, faith-received righteousness, so that a reader does not conclude Ezekiel 18 teaches self-earned salvation, nor that Ezekiel’s moral seriousness is dismissed as irrelevant under grace.
שׁוּב	shuv	”to turn, return, repent”	covenantal reversal of direction — the moral pivot point Ezekiel 18 hinges its entire argument on (18:21-23, 30-32)	“turn,” “repent,” “turn away from”	The possibility of genuine change (righteous person turning to sin and dying; wicked person turning from sin and living) — grounds the chapter’s insistence that God “has no pleasure in the death of the wicked”	ফিরে আসা / মন পরিবর্তন করা। High risk: this is the OT root of NT μετάνοια/repentance vocabulary; keep consistent with whatever Bengali repentance vocabulary is used in Gospel/Acts materials in this curriculum family, since both describe the same fundamental reality of turning from sin to life.
לֵב חָדָש וְרוּחַ חֲדָשָׁה	lev chadash v’ruach chadashah	”a new heart and a new spirit”	reiterated here (18:31) as the remedy Israel must actively seek, in tension/complement with 36:26’s statement that God himself will give it	”a new heart and a new spirit”	Holds together human responsibility (“get yourselves a new heart,” 18:31) and divine gift (God gives it, 36:26) without resolving the tension into either pure synergism or a denial of human responsibility — requires careful, non-flattening translation	নতুন হৃদয় ও নতুন আত্মা। Reuse exact phrase established at ch. 11; Critical risk if the imperative force here (“get yourselves…,” 18:31) is rendered identically to the promissory force at 36:26 (“I will give you…”) without any grammatical distinction — Bengali must preserve the imperative/indicative distinction between these two related verses.

Chapter 19 — Lament for the Princes of Israel

No new load-bearing term; reuses lion and vine imagery from chs. 15, 17 in a funeral-lament (קִינָה, qinah) genre. Note קִינָה (“lament, dirge”) as a literary-genre term, Low risk, reused at 27:32 and 28:12.

Chapter 20 — History of Rebellion; “For My Name’s Sake”

Doctrine: Judgment on Jerusalem; Glory and Sovereignty of God.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
לְמַעַן שְׁמִי	l’ma’an shemi	”for the sake of my name”	God’s own reputation/character as the ultimate ground of his acting toward Israel — for judgment (20:9) and for restoration (36:22) alike	”for my name’s sake,” “for the sake of my name”	Crucial to the whole book’s theo-logic: God acts to vindicate his own honor among the nations, not because Israel has earned either judgment or restoration — directly undercuts any merit-based reading of either	আমার নামের জন্য। High risk: must be rendered identically wherever it recurs (20:9,14,22,44; 36:22,32) to preserve its function as a fixed theological refrain parallel to the recognition formula.
שַׁבָּת	shabbat	”Sabbath”	the weekly covenant sign given at Sinai, cited here as a marker of Israel’s persistent unfaithfulness	”Sabbath,” “Sabbaths”	Establishes Sabbath-keeping as covenant-sign vocabulary, reused in the temple worship calendar of chs. 45-46	বিশ্রামবার / সাব্বাথ। Low-Medium risk: established Bengali Bible term; keep consistent between narrative (ch. 20) and liturgical-calendar (ch. 46) usage.

Chapter 21 — The Sword of Judgment

No major new term beyond חֶרֶב (cherev, “sword”), a personified judgment-instrument image; Low-Medium risk, keep as a literal weapon-image (not softened to abstract “judgment” alone) to preserve the vividness of the oracle.

Chapter 22 — Catalogue of Jerusalem’s Sins

Doctrine: Judgment on Jerusalem.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
דָּם	dam	”blood”	bloodguilt from murder and injustice, a recurring covenant-violation category (22:2-4, 6-13)	“blood,” “bloodshed,” “bloodguilt”	Names social injustice and violence, not merely cultic idolatry, as covenant-breaking sin — broadens the Judgment doctrine beyond religious syncretism to social ethics	রক্ত / রক্তপাত। Medium risk: keep the legal “bloodguilt” sense (owed penalty for shed blood), not merely the physical substance.

Chapter 23 — Oholah and Oholibah

Reuses זָנָה (harlotry, see ch. 16) applied to Samaria and Jerusalem as two sisters; no new load-bearing term beyond the proper names אָהֳלָה/אָהֳלִיבָה (Oholah/Oholibah), transliterated as আহোলা/আহোলীবা, Low risk (proper names with symbolic meaning “her [own] tent” / “my tent is in her,” worth a footnote but not a translation-choice risk).

Chapter 24 — The Boiling Pot; Death of Ezekiel’s Wife

Doctrine: Judgment on Jerusalem (sign-act).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
אוֹת	oth	”sign”	a divinely appointed enacted symbol communicating a message beyond words — used of Ezekiel’s own life-events (his wife’s death, 24:24, 27) as well as his prophetic sign-acts throughout the book	”sign,” “symbol,” “portent”	Establishes that Ezekiel’s entire ministry, including his personal grief, is taken up into God’s prophetic communication — his suffering itself proclaims judgment	চিহ্ন / নিদর্শন। Medium risk: keep distinct from তত্ব (miracle/wonder) vocabulary; this is specifically a communicative, meaning-bearing sign, not merely a miraculous event.

Chapter 25 — Judgment on Ammon, Moab, Edom, Philistia

Doctrine: Judgment on the Nations (oracle cycle begins, chs. 25-32).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
כֹּה־אָמַר אֲדֹנָי יְהוִה	koh amar Adonai YHVH	”thus says the Lord GOD”	the fixed messenger-formula introducing nearly every oracle in the book	”thus says the Lord GOD,” “this is what the Sovereign LORD says”	Frames every judgment oracle (against Israel and against the nations alike) as YHWH’s own direct speech, not Ezekiel’s editorializing	প্রভু সদাপ্রভু এই কথা বলেন। Critical risk: fixed formula requiring the সদাপ্রভু rendering established at 37:3 (see glossary lord_god_sovereign); must be rendered identically at every one of its ~120+ occurrences across the whole book.
גּוֹיִם	goyim	”nations”	here specifically the surrounding geopolitical nations under concrete historical judgment (Ammon, Moab, Edom, Philistia, and later Tyre, Sidon, Egypt)	“nations,” “peoples”	Distinct usage from the Romans baseline’s ἔθνη/পরজাতি (Gentiles as the mission-field of the gospel, welcomed as fellow heirs) — here גּוֹיִם are specific historical political entities under God’s judgment for their treatment of Israel and their own sin	জাতি / জাতিগণ। Medium-High risk: do not default to the Romans baseline’s পরজাতি (which carries a positive missiological/inclusion connotation in that context); use the more neutral জাতি/জাতিগণ for Ezekiel’s judgment-oracle nations, reserving পরজাতি for NT contexts elsewhere in the curriculum. Flag as a new, distinct glossary entry rather than a straight reuse.

Chapter 26-27 — Judgment on Tyre

Doctrine: Judgment on the Nations.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
קִינָה	qinah	”lament, dirge”	funeral-song genre applied ironically to a still-living political power, announcing its certain coming downfall	”lamentation,” “dirge”	Poetic judgment-genre reused at 28:12, 32:2	বিলাপ / শোকগান। Low risk.

Chapter 28 — The Prince/King of Tyre; Eden Imagery

Doctrine: Judgment on the Nations; typological Eden imagery reused in restoration (chs. 36, 47).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
נָגִיד / מֶלֶך	nagid / melekh	”prince/ruler” vs. “king”	the two titles used, apparently interchangeably in places, for the ruler of Tyre — worth noting alongside Ezekiel’s careful avoidance of מֶלֶך (“king”) for Israel’s future ruler in chs. 34, 37, 44-46, where נָשִׂיא (“prince”) is deliberately preferred	”prince,” “ruler,” “king”	Tyre’s ruler is denounced for claiming god-like status (“I am a god,” 28:2); the contrast with Ezekiel’s own careful demotion of Israel’s future ruler to “prince” (not “king,” except at 37:24-25 where “my servant David” is called both) is theologically significant for the Kingdom/Sovereignty doctrine — only YHWH, not any human ruler, is ultimately sovereign	রাজপ্রধান / রাজা। Medium risk: keep the two Hebrew titles distinguishable in translation footnotes even if Bengali vocabulary overlaps, since the distinction matters for the doctrine of divine, not human, sovereignty.
עֵדֶן גַּן־אֱלֹהִים	Eden gan-Elohim	”Eden, the garden of God”	applied ironically to Tyre’s pride (28:13) — the king of Tyre is compared to a glorious being expelled from Eden	”Eden, the garden of God”	First occurrence of Eden imagery in Ezekiel, establishing a motif of primordial glory and fall reused positively in the restoration promises of 36:35 and the life-giving river of ch. 47	এদন, ঈশ্বরের বাগান। Medium risk: keep as the specific proper-name garden of Genesis 2-3, not a generic Bengali/Hindu concept of paradise (স্বর্গ); establish for reuse at chs. 36, 47.

Chapter 29-32 — Judgment on Egypt and Pharaoh

Doctrine: Judgment on the Nations.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
תַּנִּין	tannin	”dragon, sea monster, crocodile”	a chaos-monster image, here applied to Pharaoh (29:3; 32:2)	“dragon,” “monster,” “sea monster,” “crocodile”	Pictures Pharaoh’s power as a thrashing, chaotic beast that YHWH alone can subdue — part of a wider OT chaos-monster motif (cf. Leviathan, Rahab) that finds its ultimate NT counterpart in Revelation’s dragon	সামুদ্রিক দানব / কুমির। High risk — genuine cultural-collision concern. Bengal has a deeply rooted folk-Hindu serpent/naga cult (notably Manasa Devi worship, widespread especially in rural Bengal). Rendering তַנִּין with any naga/সাপ-দেবতা-adjacent vocabulary would trigger unwanted associations with this living folk tradition. Recommend সামুদ্রিক দানব (“sea monster”) or কুমির (“crocodile,” matching the concrete referent in 29:3’s Nile context), explicitly avoiding নাগ or any serpent-deity-adjacent term.
יוֹם יְהוָה (adjacent darkness imagery)	yom YHVH	”day of the LORD”	cosmic darkness/judgment imagery (32:7-8) applied to a specific historical Egyptian defeat	”day of the LORD,” “that day”	Same linear-historical-fulfillment caution as ch. 7 applies; reuse baseline note against a cyclical cosmic-age reading	সদাপ্রভুর দিন। High risk: see ch. 7 note; keep consistent rendering across all “Day of the LORD” occurrences in the book.

Chapter 33 — The Watchman Restated; News of Jerusalem’s Fall

Doctrine: Individual Responsibility (summary); turning point of the book.

Reuses צֹפֶה (watchman, ch. 3) and the individual-responsibility formula (ch. 18) as a summary recapitulation. No major new term; note the narrative turning point — the arrival of the news that Jerusalem has fallen (33:21) shifts the book’s tone from judgment to restoration for chs. 34-48.

Chapter 34 — The Shepherds of Israel; My Servant David

Doctrine: Restoration; anticipation of the Davidic Messiah.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
רֹעֶה	ro’eh	”shepherd”	Israel’s kings/leaders as shepherds who have failed their flock; contrasted with YHWH’s own shepherding (34:11-16) and with the one coming shepherd (34:23)	“shepherd,” “shepherds”	Establishes the shepherd-king motif that the NT applies directly to Christ (John 10, “I am the good shepherd”)	মেষপালক। High risk: preserve continuity with NT Good Shepherd vocabulary used elsewhere in this curriculum family; ensure the same Bengali term is used for both the failed human shepherds and God’s/the coming shepherd’s role, so the contrast (not a different term entirely) carries the rebuke.
עַבְדִּי דָוִיד	avdi David	”my servant David”	not the historical David resurrected, but a future Davidic ruler/Messiah typified by David’s name (34:23-24; reused 37:24-25)	“my servant David,” “David my servant”	Directly continuous with the Romans baseline’s “seed of David” (দায়ূদের বংশ) doctrine — Ezekiel’s “my servant David” is fulfilled in Christ, the greater Davidic shepherd-king	আমার দাস দায়ূদ। Reuse দায়ূদ from baseline exactly; High risk: mandatory translator/teaching note connecting this typological “David” to Christ’s fulfillment of the Davidic covenant, paralleling the Romans baseline’s দায়ূদের বংশ (seed of David) doctrine note, so readers do not expect a literal resurrection of the historical King David.
בְּרִית שָׁלוֹם	berith shalom	”covenant of peace”	a specific covenant term (34:25; reused 37:26) naming the content of the restoration covenant	”covenant of peace”	Combines two baseline-fixed terms (নিয়ম + শান্তি) into a single compound theological phrase	শান্তির নিয়ম। High risk: must combine the two already-fixed Romans baseline renderings (নিয়ম, শান্তি) exactly, not substitute alternate synonyms for either component, to preserve recognizability across the curriculum.

Chapter 35 — Judgment on Mount Seir (Edom)

Reuses the judgment-oracle formula and vocabulary from chs. 25, 32; no new load-bearing theological term.

Chapter 36 — The New Heart and New Spirit (Fullest Statement)

Doctrine: The New Heart and New Spirit; Restoration.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
לֵב חָדָש / רוּחַ חֲדָשָׁה	lev chadash / ruach chadashah	”new heart / new spirit”	the climactic, unconditional divine-promise version (36:26-27) of the theme introduced at 11:19 and made an imperative at 18:31	”a new heart,” “a new spirit,” “I will give you a new heart”	Here God’s action is entirely unilateral and unconditional (“I will give… I will put… I will cause you to walk”) — the clearest OT statement anticipating the NT doctrine of regeneration by the Spirit (cf. John 3, Titus 3:5)	নতুন হৃদয় / নতুন আত্মা। Critical risk: this is the fixed phrase established at ch. 11 and ch. 18 — must be word-for-word identical here, since 36:26-27 is this doctrine’s headline verse and the most likely single passage to be quoted independently across the whole curriculum (parallel status to Romans 1:16-17 in the Romans baseline).
מַיִם טְהוֹרִים	mayim tehorim	”clean water”	ritual-cleansing imagery (36:25) — ceremonial washing applied here to inward moral cleansing	”clean water,” “pure water”	Anticipates NT baptismal and Spirit-cleansing imagery (Titus 3:5, Hebrews 10:22) without being identical to Christian baptism itself	পরিষ্কার জল / শুদ্ধ জল। Medium risk: avoid vocabulary that would suggest Hindu ritual purification (শুচি, already flagged as rejected in the Romans baseline’s “holy” entry) — keep পরিষ্কার/শুদ্ধ rather than শুচি-family vocabulary.
הָרֵי יִשְׂרָאֵל	harei Yisra’el	”mountains of Israel”	the specific, repeated addressee of the restoration oracle (36:1, 8) — the literal, historical land itself renewed	”mountains of Israel”	Restoration is to concrete geography, not merely to an abstract spiritual state — parallel to the “land of Israel” emphasis in ch. 37	ইস্রায়েলের পর্বতমালা। Low-Medium risk.

Chapter 37 — see Core Passage (37:1-14) above. Chapter 37B: The Two Sticks (37:15-28)

Doctrine: Restoration; reunification of the covenant people; Davidic hope; everlasting covenant.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
שְׁנֵי עֵצִים	shnei etzim	”two sticks/pieces of wood”	a second sign-act, symbolizing the reunification of the divided kingdoms (Israel/Judah) into one people under one shepherd-king	”two sticks,” “two pieces of wood”	Extends the restoration vision from resurrection-imagery (vv. 1-14) to political/covenantal reunification — one people, one king, one sanctuary	দুটি কাঠখণ্ড। Medium risk.
בְּרִית עוֹלָם	berith olam	”everlasting covenant”	the permanence of the restoration covenant (37:26), paralleling other “everlasting covenant” language (Genesis 9:16, Isaiah 55:3)	“everlasting covenant,” “eternal covenant”	Reinforces that this restoration, unlike the broken Sinai covenant, will never again be revoked — grounds Christian confidence in the finality of the New Covenant	চিরস্থায়ী নিয়ম / অনন্তকালীন নিয়ম। High risk: combine established নিয়ম with a clear “everlasting/eternal” modifier consistently; do not let it collapse into a generic “promise.”
מִקְדָּשׁ…לְעוֹלָם	miqdash…l’olam	”sanctuary…forever”	God’s permanent dwelling among his people (37:26, 28), directly anticipating chs. 40-48’s temple vision and its climactic fulfillment at 43:7	”my sanctuary…forevermore”	Names the ultimate goal of the whole book: not just national restoration but the permanent, unbroken presence of God with his people — the resolution of the Presence-departure narrated in chs. 8-11	পবিত্রস্থান…চিরকাল। High risk: use the established পবিত্র (holy) root consistently with the temple vocabulary developed fully in chs. 40-48.

Chapter 38-39 — Gog and Magog

Doctrine: Judgment on the Nations (eschatological); Glory and Sovereignty of God.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
גּוֹג וּמָגוֹג	Gog u-Magog	Gog (a ruler) and Magog (his land/people)	an enigmatic, symbolically climactic hostile coalition assembled against restored Israel, defeated decisively by God alone	”Gog and Magog”	Functions in Ezekiel as the final demonstration that no coalition of hostile nations can overturn what God has restored — direct continuity with the same names used eschatologically in Revelation 20:8	গোগ ও মাগোগ। Medium-High risk: transliterate as proper names (do not attempt to translate meaning); flag for a translator/teaching note on continuity with, and the non-identical historical referents of, Revelation 20’s later reuse of the same names.
בְּאַחֲרִית הַיָּמִים	b’acharit hayamim	”in the latter days”	a standard OT eschatological-horizon phrase	”in the latter days,” “in future years”	Signals that this episode belongs to the ultimate, climactic future rather than Ezekiel’s own near-term historical horizon (contrast with the historically dated judgment oracles of chs. 25-32)	শেষ কালে / ভবিষ্যতের দিনগুলোতে। Medium risk: keep distinguishable from the “day of the LORD” historical-judgment phrase (ch. 7, chs. 29-32); this is the more strictly eschatological horizon marker.

Chapter 40-42 — The New Temple Measured

Doctrine: The Vision of the New Temple.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
קָנֶה	qaneh	”reed, measuring rod”	the instrument of the angelic guide’s precise architectural measurement throughout chs. 40-42	”measuring reed,” “measuring rod”	The exhaustive precision of the measurements underlines that this vision of restored worship is no vague hope but an ordered, deliberate divine plan — order and holiness-gradation (outer court → inner court → holy place) is itself theological content	পরিমাপ-দণ্ড / বাঁশের দণ্ড। Low risk: primarily architectural vocabulary; main doctrinal weight lies in the holy/common spatial gradation itself (see ch. 44 note on קָדוֹשׁ/חֹל), not in this term individually.
בַּיִת / מִקְדָּשׁ	bayit / miqdash	”house” / “sanctuary”	the standard OT terms for the temple building/complex	”house,” “temple,” “sanctuary”	Establishes the vocabulary for the structure to which the glory will return at 43:1-5	মন্দির / পবিত্রস্থান। Medium-High risk: unlike the Romans baseline’s church term (মণ্ডলী, which explicitly rejects মন্দির for “church” to avoid Hindu-temple association), the literal OT/Ezekiel temple building is appropriately rendered মন্দির — this is the established Bengali Bible convention for Solomon’s/Ezekiel’s Temple specifically, always disambiguated by an attached divine-name qualifier (সদাপ্রভুর মন্দির, “the temple of the LORD”), not left bare. Always attach the qualifier; never leave মন্দির unqualified in this vision.

Chapter 43 — The Glory Returns

Doctrine: God’s Presence Returning (climax).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
כְּבוֹד יְהוָה…בָּא מִדֶּרֶךְ הַשַּׁעַר	kavod YHVH…ba miderech hasha’ar	”the glory of the LORD…came by the way of the gate”	the precise reversal of the departure route narrated in chs. 8-11, now moving back into the temple	”the glory of the LORD came into the temple by the gate”	The narrative and theological climax of the entire book — the same מহিমা that departed now returns, resolving the central plot tension	সদাপ্রভুর মহিমা…দ্বার দিয়ে প্রবেশ করলেন। Critical risk: must use the identical মহিমা term tracked since ch. 1 and the identical departure-route vocabulary from chs. 10-11, now reversed, so Bengali readers can recognize this as the resolution of that earlier movement — the single most important continuity-tracking requirement in the whole book.
מְקוֹם כִּסְאִי	m’qom kisi	”the place of my throne”	God’s own naming of the temple as his throne-room (43:7)	“the place of my throne,” “the place of my footstool”	Confirms that the temple’s purpose is God’s own royal presence, not primarily a place of human ritual activity — reinforces the Glory and Sovereignty of God doctrine	আমার সিংহাসনের স্থান। High risk: preserve royal/throne imagery; do not flatten to a generic “holy place.”
וְשָׁכַנְתִּי בְתוֹכָם לְעוֹלָם	v’shachanti b’tocham l’olam	”and I will dwell in their midst forever”	God’s permanent, unbroken indwelling presence, in direct fulfillment of 37:26-28	”I will dwell among them forever”	Answers and resolves the entire departure narrative — this permanence is the final word on the doctrine of God’s Presence	আমি তাদের মধ্যে চিরকাল বসবাস করব। Critical risk: শাকান (shakan, “to dwell”) is the root behind the Hebrew word מִשְׁכָּן (“tabernacle,” lit. “dwelling-place”) — establish বসবাস করা consistently as this root’s rendering across chs. 37, 43, and any tabernacle-background material elsewhere in the curriculum.

Chapter 44 — The Prince; Levites and the Sons of Zadok

Doctrine: The Vision of the New Temple (priesthood and holiness-gradation).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
נָשִׂיא	nasi	”prince, leader”	Ezekiel’s deliberately chosen title for Israel’s future ruler (used from ch. 34 through ch. 48), consciously avoiding מֶלֶך (“king”) except at 37:24	”prince,” “ruler,” “leader”	The demotion from “king” to “prince” signals that the future ruler serves under, and is subordinate to, YHWH’s own kingship — no human ruler is ultimately sovereign, only YHWH	রাজপ্রধান / অধ্যক্ষ। Medium-High risk: recommend an established word distinct from রাজা (“king,” which the Bengali Bible tradition uses for מֶלֶך elsewhere, e.g., David, Solomon) — অধ্যক্ষ or রাজপ্রধান preserves the deliberate demotion; avoid রাজপুত্র (“prince” as heir-apparent son of a king in ordinary Bengali usage), which wrongly implies literal royal lineage rather than a subordinate ruling office.
בְּנֵי צָדוֹק	b’nei Tsadoq	”sons of Zadok”	a specific priestly lineage given exclusive access to the innermost sanctuary duties (44:15), as distinct from Levites generally, who are restricted for their earlier unfaithfulness (44:10-14)	“the sons of Zadok,” “the Levitical priests, the sons of Zadok”	Establishes a holiness-gradation even within the priesthood itself — access to God’s presence is calibrated to faithfulness, reinforcing the book’s insistence on holiness as a real, gradated category, not a flat status	সাদোকের সন্তানগণ। Medium risk: proper name, transliterate; flag the doctrinal point (gradated holiness/access) rather than the term itself as the main translation risk.
קָדוֹשׁ / חֹל, טָמֵא / טָהוֹר	qadosh/chol, tame/tahor	”holy/common, unclean/clean”	the fundamental OT holiness-taxonomy vocabulary, systematically applied throughout the temple vision (44:23)	“holy and common,” “unclean and clean”	Priests are explicitly tasked with teaching Israel to distinguish these categories — holiness is not innate or automatic but must be taught and maintained	পবিত্র/সাধারণ, অশুচি/শুচি। Reuse পবিত্র from baseline for קָדוֹשׁ (High risk there; carried forward here). Medium risk for the clean/unclean pair: keep this pairing as OT ceremonial-purity vocabulary (legitimately אশুচি/শুচি here, since Ezekiel’s own text is using literal ritual-purity categories) — note this is the one context in the curriculum where শুচি-family vocabulary is textually appropriate, unlike its rejection for “holy” itself in the Romans baseline.

Chapter 45 — The Prince’s Offerings and Portion

Reuses নিয়ম/পবিত্র vocabulary; introduces the sacrificial calendar terms below (shared with ch. 46).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
עוֹלָה / חַטָּאת / מִנְחָה	olah / chattat / minchah	”burnt offering / sin offering / grain offering”	the standard OT sacrificial categories, prescribed for the restored temple’s worship calendar	”burnt offering,” “sin offering,” “grain offering”	Confirms that restored worship remains structured, ordered sacrificial worship (not spontaneous or unstructured), even as it anticipates the ultimate sacrifice that ends the sacrificial system (Hebrews 10)	হোমবলি / পাপার্থক বলি / ভক্ষ্য নৈবেদ্য। Medium risk: established Bengali OT sacrificial vocabulary; note that নৈবেদ্য (“offering”) is also generic Hindu puja vocabulary — this overlap is already accepted as standard in existing Bengali Bible tradition (Low-Medium residual risk, not requiring substitution, but worth a brief teaching note on the distinct theological referent).

Chapter 46 — Sabbaths, Feasts, and the Prince’s Worship

Reuses Sabbath (ch. 20) and offering (ch. 45) vocabulary; no new load-bearing theological term.

Chapter 47 — The River of Living Water

Doctrine: The Vision of the New Temple; Restoration (climactic life-imagery).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
מַיִם…יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת	mayim…yotz’im mitachat miftan habayit	”water…flowing out from under the threshold of the house”	a river originating from the temple itself, growing progressively deeper and more life-giving as it flows	”water flowing from under the temple threshold”	The temple, the place of God’s returned presence (ch. 43), becomes the source of ever-increasing, expanding life — directly continuous with John 7:38’s “rivers of living water” and Revelation 22:1-2’s river from God’s throne	মন্দিরের চৌকাঠের নিচ থেকে প্রবাহিত জল। High risk: preserve the specific detail that the river’s source is the temple/God’s presence, not a generic natural river — essential for the NT typological connection.
וְנִרְפְּאוּ הַמַּיִם	v’nirp’u hamayim	”and the waters shall be healed”	the river’s healing effect on the otherwise-dead Dead Sea	”the water will become fresh/healed”	Extends restoration imagery to creation itself — even the most notoriously lifeless body of water is made to teem with life, a vivid image of comprehensive cosmic renewal reaching beyond Israel alone	জল আরোগ্য পাবে / জল সুস্থ হবে। Medium-High risk: রোগমুক্তি/আরোগ্য vocabulary should track whatever healing-miracle vocabulary is used elsewhere in this curriculum family (Gospels) for consistency, since this is a deliberate anticipatory image of the same comprehensive restoration.
עֵץ…לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה	etz…l’ma’akhal v’alehu litrufah	”trees…for food, and its leaves for healing”	trees lining the riverbank, perpetually fruitful, whose leaves themselves heal	”trees…for food, and their leaves for healing”	Directly echoes Genesis 2’s Edenic trees and is directly echoed in turn by Revelation 22:2’s tree of life “for the healing of the nations” — Ezekiel 47 is the crucial OT bridge text between Eden lost and Eden restored	ফলদায়ক গাছ…আরোগ্যদায়ক পাতা। High risk: flag for a mandatory translator/teaching note establishing the Eden (Genesis) → Ezekiel 47 → Revelation 22 typological chain, since this is one of Scripture’s clearest single unbroken restoration threads and easily lost if translated as an isolated botanical detail.

Chapter 48 — Division of the Land; “The LORD Is There”

Doctrine: The Vision of the New Temple; Restoration (final resolution).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Bengali Rendering & Risk
גֵּר	ger	”sojourner, resident foreigner”	non-native residents explicitly granted a land-inheritance among the tribes (47:22-23)	“sojourner,” “foreigner,” “alien”	Anticipates, within Ezekiel’s own restoration vision, an inclusion of non-native peoples in the covenant land-inheritance — a striking, easily overlooked detail continuous with the Unity of Jews and Gentiles doctrine in the Romans baseline	প্রবাসী / বিদেশী। Medium risk: note the theological significance (inclusion, not mere toleration) for teaching purposes, though the term itself is a standard, established Bengali Bible rendering.
יְהוָה שָׁמָּה	YHVH Shammah	”The LORD is there”	the new name given to the city itself (48:35), the book’s final word	”The LORD is there,” “the LORD is here”	The book’s closing declaration: the entire, elaborate vision (departure, judgment, dry bones, new heart, new temple) resolves in this single simple fact — God’s own abiding presence with his people, the ultimate answer to the Presence-departure crisis of chs. 8-11	সদাপ্রভু-শাম্মা (“সদাপ্রভু সেখানে আছেন”)। Critical risk: transliterate the proper name and gloss its meaning using the established সদাপ্রভু rendering (see lord_god_sovereign glossary entry) — this closing line functions as the book’s thesis statement and should receive the same fixed-rendering consistency treatment the Romans baseline gives to Romans 1:16-17.

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3. Summary of Cross-Chapter Consistency Requirements

The following formulas/phrases recur across many chapters and must be rendered identically at every occurrence (parallel to the Romans baseline’s fixed-phrase rules for Romans 1:16-17, 8:28, 10:9-10):

1. יָדַע כִּי־אֲנִי יְהוָה — “you/they shall know that I am the LORD” (recognition formula, 60+ occurrences)
2. כֹּה־אָמַר אֲדֹנָי יְהוִה — “thus says the Lord GOD” (messenger formula, ~120 occurrences)
3. וְהָיוּ לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים — “they shall be my people, and I will be their God” (covenant formula, 11:20; 36:28; 37:23,27)
4. לֵב חָדָש / רוּחַ חֲדָשָׁה — “new heart / new spirit” (11:19; 18:31; 36:26)
5. The כָּבוֹד (glory) departure/return narrative arc (chs. 1, 8-11, 43) — must be tracked as one continuous movement using one fixed term.
6. בֶּן־אָדָם — “son of man” address to Ezekiel (93 occurrences) — fixed rendering with standing translator note distinguishing it from the NT Christological title.