Semantic Analysis

07 Semantic Analysis — Hebrews (Koine Greek → Bengali)

Methodology

This analysis covers the entire book of Hebrews, chapter 1 through chapter 13, in the original Koine Greek. The core passage (Hebrews 9:11–28) receives full verse-by-verse treatment. Every other chapter is analyzed for its load-bearing theological vocabulary using the same fields. Where a term is already recorded in the baseline Romans translation_memory.json / bible_term_registry.json, the established Bengali rendering is reused exactly and marked [REUSE]; no alternative is proposed. Where Hebrews introduces a term absent from the Romans baseline, a new rendering is proposed with a risk tier and grounded reasoning, following the same methodology as the baseline (attending in particular to collisions with Bengali Hindu Shakta/Vedantic vocabulary, Bengali Muslim Qur’anic-idiom vocabulary, and generic folk-religious ritual vocabulary).

Field template per term:

Original (Greek word, transliteration)
Literal meaning
Semantic range
English variants (how English Bibles render it)
Contextual theological meaning in Hebrews
Bengali rendering & risk tier, with reasoning

PART 1 — Core Passage: Hebrews 9:11–28 (Verse-by-Verse)

Hebrews 9:11

“Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτ᾽ ἔστιν οὐ ταύτης τῆς κτίσεως” “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)…”

ἀρχιερεύς (archiereus) — Lit. “chief/ruling priest.” Semantic range: the singular head of the Levitical cultic system, the only one permitted to enter the Most Holy Place. English variants: “high priest.” Theological meaning: Christ’s priesthood is not one office among many but the singular, superior fulfillment-office toward which the entire Levitical high priesthood pointed. Bengali: মহাযাজক (mohajajok) — Risk: High. মহাযাজক is the established Bengali Bible term. Risk: Bengali readers may map মহাযাজক onto a caste-based Brahmin priestly office or a monastic abbot figure; a clarifying note that Christ’s priesthood is by divine oath, not heredity or caste, is recommended at first occurrence (ch. 5, 7).
σκηνή (skēnē) — Lit. “tent.” Semantic range: the wilderness Tabernacle; by extension, any tent-like dwelling, including the heavenly reality it foreshadowed. English variants: “tabernacle,” “tent.” Theological meaning: the earthly tabernacle is a “greater and more perfect” heavenly counterpart is now in view. Bengali: তাম্বু (tambu) — Risk: Medium. Straightforward Bengali Bible term. Risk is only in ensuring readers distinguish this “heavenly tabernacle” sense from the literal wilderness tent described in ch. 9:1–5; a modifier (স্বর্গীয় তাম্বু, “heavenly tent”) is recommended in this verse.
χειροποίητος (cheiropoiētos) — Lit. “made by hand.” Semantic range: man-made, as opposed to divinely made; used elsewhere in the NT of idols. English variants: “made with hands,” “man-made.” Theological meaning: contrasts the earthly, human-constructed tabernacle with the heavenly reality Christ entered. Bengali: হাতে গড়া (hate gora) — Risk: Low. Transparent compound; no collision.
κτίσις (ktisis) — Lit. “creation, created thing.” Bengali: সৃষ্টি (srishti) — Risk: Low. Standard, already stable in Bengali Christian usage for “creation.”

Hebrews 9:12

“οὐδὲ διὰ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἅπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος.” “…he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing eternal redemption.”

αἷμα (haima) — Lit./semantic: “blood,” the life-substance whose shedding effects atonement in the Levitical system. Bengali: রক্ত (rôkto) — Risk: Medium. Standard Bengali word, no lexical collision, but doctrinally load-bearing throughout Hebrews 9–10; every occurrence must be checked against the doctrine of the Once-for-All Atoning Sacrifice so that “blood” is never flattened into a merely symbolic or metaphorical reference.
ἅπαξ (hapax) — Lit. “once.” Semantic range: a single, unrepeatable occurrence (distinct from πολλάκις, “often/repeatedly,” used of the old sacrifices). English variants: “once for all,” “once.” Theological meaning: the central structural argument of Hebrews 9–10 — Christ’s sacrifice, unlike the annual Levitical rites, never needs repeating. Bengali: একবারমাত্র / চিরকালের জন্য একবার (ekbaromatro) — Risk: High. This term carries the same linear-history-versus-cyclical-repetition stakes already flagged in the baseline’s “fulfillment_of_prophecy” doctrine (Hindu cyclical cosmology). Hebrews applies that same linear logic to ritual: Christ’s sacrifice ends the need for repeated cultic acts, unlike repeated Hindu puja/yajna offerings or repeated karmic ritual cycles. Must render consistently across chs. 7, 9, 10 and never allow a rendering that implies repeatability.
τὰ ἅγια (ta hagia) — Lit. “the holy [things/places].” Semantic range: here, the heavenly sanctuary (contrast with the earthly Holy Place of 9:2). Bengali: পবিত্র স্থান (pobitro sthan) — Risk: Medium. Built on the established পবিত্র (holy) [REUSE]. Context must clarify whether “the holy place” (earthly, outer) or “heaven itself” (9:24) is meant, since the same Greek phrase covers both referents across the chapter.
λύτρωσις (lytrōsis) — Lit. “a ransoming, a redeeming.” Semantic range: deliverance secured by payment of a price. English variants: “redemption.” Theological meaning: Christ’s blood is the ransom-price that secures deliverance from sin’s guilt, once for all. Bengali: মুক্তি (mukti) — Risk: Critical. This is the most sensitive lexical decision in the Hebrews glossary. মুক্তি is the term the wider Bengali Bible translation tradition uses for λύτρωσις/ἀπολύτρωσις (“redemption,” e.g., Romans 3:24 in standard Bengali Bibles), distinct from the baseline’s use of পরিত্রাণ for σωτηρία (“salvation”). However, the baseline itself documents that মুক্তি carries an unusually strong association in Bengali with মোক্ষ/mukti as liberation from the karmic rebirth cycle (samsara) — the very same root word is used for “moksha-attainment” in Bengali Hindu devotional speech. Because Hebrews 9 is making a historically specific, blood-price, once-for-all argument (the opposite of an impersonal cyclical liberation), every occurrence of মুক্তি in this curriculum MUST carry a translator note: “মুক্তি here means deliverance purchased once for all time by Christ’s own blood-price, a historical, unrepeatable transaction — not release from an ongoing cycle of rebirth.” This note is mandatory at every occurrence in Hebrews 9–10, paralleling the mandatory resurrection/reincarnation note already required in the baseline.
αἰώνιος (aiōnios) — Lit. “age-long, eternal.” Bengali: অনন্ত (anonto) — Risk: Low-Medium. Standard Bengali Christian term for “eternal” (অনন্ত জীবন, “eternal life”), already stable; low collision risk, but should not be confused with নিত্য (used in Hindu philosophical eternalism, sanatana concepts) — avoid নিত্য.

Hebrews 9:13

“εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα” “For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh…”

ῥαντίζω (rhantizō) — Lit. “to sprinkle.” Bengali: ছিটানো (chitano) — Risk: Low. Plain descriptive verb, no collision.
κοινόω / κεκοινωμένος (koinoō) — Lit. “to make common/unclean.” Bengali: অশুচি হওয়া (oshuchi howa) — Risk: Low. Ritual-defilement sense is appropriate here since this verse is deliberately describing the OT ceremonial (shadow) system, unlike “holy” (পবিত্র), which the baseline reserves for moral/relational set-apartness.
ἁγιάζω (hagiazō) — Lit. “to sanctify, set apart.” [REUSE root] Bengali: পবিত্র করা, drawing on পবিত্র/পবিত্রীকরণ already in the baseline. Risk: High in this specific verse — the passage is using ἁγιάζω of the OT ritual system’s limited, external effect (“purification of the flesh”) precisely in order to contrast it with Christ’s effect on the conscience in v.14. Translators must preserve this deliberate two-stage argument (external ritual sanctification vs. inward conscience-cleansing) rather than collapsing both into a single flattened rendering.
σάρξ (sarx) — Lit. “flesh.” Here: the outward, bodily/ritual level of the OT system. Bengali: শরীর/মাংস — Risk: Low in this ritual-external sense (contrast with the deeper sense of “flesh” as sinful human nature elsewhere in the NT, not prominent in Hebrews).

Hebrews 9:14

“πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι.” “…how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.”

πνεῦμα αἰώνιον (pneuma aiōnion) — “eternal Spirit,” referring to the Holy Spirit’s role in Christ’s self-offering. Bengali: পবিত্র আত্মা [REUSE], qualified অনন্ত পবিত্র আত্মা where the eternal aspect must be made explicit. Risk: Critical, inherited directly from the baseline’s পবিত্র আত্মা entry — never ব্রহ্ম or পরমাত্মা.
προσφέρω (prospherō) — Lit. “to bring/offer toward.” Semantic range: to present as an offering, especially cultic. English variants: “offered,” “presented.” Bengali: উৎসর্গ করা (utshorgo kora) — Risk: Medium-High. Avoid নৈবেদ্য (a term specifically denoting a Hindu temple/puja food-offering to a deity, associated with prasad customs); উৎসর্গ conveys dedication/self-giving without the ritual-food connotation.
ἄμωμος (amōmos) — Lit. “without blemish.” Sacrificial-animal purity language applied to Christ. Bengali: নির্দোষ / নিষ্কলঙ্ক (nishkolonko) — Risk: Low. Standard, unambiguous.
συνείδησις (syneidēsis) — Lit. “conscience, moral awareness.” Bengali: বিবেক (bibek) — Risk: Medium. বিবেক is the standard secular/philosophical Bengali term for conscience, widely shared across religious traditions; risk is low-to-medium in that Hindu ethical usage of বিবেক can carry a karma-linked sense of innate moral instinct rather than a conscience specifically cleansable by another’s atoning blood — a translator note clarifying “conscience cleansed by Christ’s blood, not self-purified through one’s own moral effort” is recommended at this verse, the doctrinal anchor for “Access to God through Christ’s Blood.”
νεκρὰ ἔργα (nekra erga) — Lit. “dead works.” Bengali: মৃত কাজ (mrito kaj) — Risk: Low. Direct correspondence; ties to the baseline’s grace-vs-works doctrinal safeguard (Romans 4:4–5, 11:5–6) and should trigger the same “grace being contrasted with works” escalation rule.
λατρεύω (latreuō) — Lit. “to serve” (in cultic/religious service). Bengali: সেবা করা / উপাসনা করা (upasona kora) — Risk: Medium. উপাসনা is broadly shared devotional-service vocabulary across Bengali Hindu and Christian usage; acceptable as the established rendering for cultic “service/worship” but requires the qualifying phrase জীবন্ত ঈশ্বরের উপাসনা (“worship/service of the living God”) to keep the object unambiguous.
ζῶν θεός (zōn theos) — “the living God.” Bengali: জীবন্ত ঈশ্বর (jibonto Ishshor) — Risk: Low. Builds on [REUSE] ঈশ্বর.

Hebrews 9:15

“καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.” “Therefore he is the mediator of a new covenant, so that… those who are called may receive the promised eternal inheritance.”

διαθήκη καινή (diathēkē kainē) — “new covenant.” Bengali: নতুন নিয়ম (notun niyom) — Risk: High. নিয়ম itself is [REUSE] from the baseline (established for διαθήκη). The specific new risk here: “নতুন নিয়ম” is also the standard Bengali title for the New Testament canon as a whole. Every occurrence in Hebrews must be checked to ensure the theological reality (“the new covenant” God makes with his people) is not silently misread as a reference to the book/canon; a clarifying gloss (“নতুন নিয়ম অর্থাৎ ঈশ্বরের নতুন চুক্তি,” “the new covenant, that is, God’s new covenantal bond”) is recommended at first occurrence per document.
μεσίτης (mesitēs) — Lit. “one who stands in the middle; a go-between.” English variants: “mediator.” Bengali: মধ্যস্থ (moddhostho) — Risk: High. Distinct from মধ্যস্থতা (“intercession,” already in the baseline for prayer). Christ as μεσίτης is the sole, sufficient covenantal go-between, replacing the entire priestly mediation system — this must be sharply distinguished from the folk-Islamic practice of seeking a pir’s mediation at a shrine and the folk-Catholic practice of saint intercession, both already flagged as a live risk in the baseline’s “prayer_and_intercession” doctrine note. Hebrews’ argument is that no further human mediator is needed or permitted.
θάνατος (thanatos) — “death.” Bengali: মৃত্যু — Risk: Low.
ἀπολύτρωσις (apolytrōsis) — intensified form of λύτρωσις (see v.12). Bengali: মুক্তি — Risk: Critical, same mandatory note as v.12.
παράβασις (parabasis) — Lit. “a stepping across, a transgression.” Bengali: সীমালঙ্ঘন / অপরাধ (oporadh) — Risk: Low-Medium. Distinguish from generic পাপ (“sin”, already [REUSE]); παράβασις specifically names transgression of a known covenant stipulation.
ἐπαγγελία (epangelia) — “promise.” Bengali: প্রতিজ্ঞা (protigya) — Risk: Low.
κεκλημένοι (from καλέω) — “those who are called.” [REUSE] আহুত, per baseline’s “called” entry (effectual calling sense active here — cf. Romans 8:28–30 pattern).
κληρονομία αἰώνιος (klēronomia aiōnios) — “eternal inheritance.” Bengali: অনন্ত উত্তরাধিকার (anonto uttorodhikar) — Risk: Low. Combines [REUSE] অনন্ত with new term উত্তরাধিকার (a standard, unambiguous Bengali legal/family inheritance term, no religious collision).

Hebrews 9:16–17

“ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου· διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος.” “For where a will is involved, the death of the one who made it must be established… For a will takes effect only at death.”

διαθήκη here shifts sense from “covenant” to “will/testament” (a deliberate Greek wordplay the author exploits). Bengali: এখানে উইল/অসিয়তনামা (will/testament) — Risk: Medium. Bengali has no single word that carries both “covenant” and “legal will” the way Greek διαθήκη does; translators must render this verse with the legal-will sense (উইল or অসিয়ত, a term also used in Bengali Muslim legal custom for a testamentary bequest, which is acceptable here since the sense is purely legal, not doctrinal) while keeping v.15’s নিয়ম intact for the covenant sense, and should add a translator note explaining the wordplay so the argument’s logic is not lost.
διαθέμενος — “the one who made [the will].” Descriptive; no separate glossary entry needed.

Hebrews 9:18

“ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται.” “Therefore not even the first covenant was inaugurated without blood.”

πρώτη [διαθήκη] (prōtē diathēkē) — “the first covenant,” i.e., the Mosaic/Sinai covenant. Bengali: প্রথম নিয়ম / পুরাতন নিয়ম — Risk: Medium. Same “New Testament”-title ambiguity risk as v.15 applies in reverse (পুরাতন নিয়ম is also the Bengali title for the Old Testament canon); context clarification required.
ἐγκαινίζω (enkainizō) — “to inaugurate, dedicate, institute.” Bengali: প্রতিষ্ঠা করা / উদ্বোধন করা (protishtha kora) — Risk: Low.

Hebrews 9:19–21

Moses sprinkling blood on the book, the people, the tabernacle, and its vessels.

βιβλίον (biblion) — “book, scroll.” Bengali: গ্রন্থ / পুস্তক — Risk: Low.
σκεῦος (skeuos) — “vessel, implement.” Bengali: পাত্র (patro) — Risk: Low.
(ῥαντίζω already covered v.13.)

Hebrews 9:22

“καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις.” “Under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness.”

νόμος (nomos) — “the Law.” [REUSE] ব্যবস্থা, per baseline. Never ধর্ম or শরিয়ত.
καθαρίζω (katharizō) — “to cleanse/purify.” Bengali: শুচি/শুদ্ধ করা — Risk: High. As with ἁγιάζω in v.13, this is the OT ritual-purification sense, but the verse’s argument moves immediately to ἄφεσις (forgiveness) — a decisively personal, relational category, not merely ritual. Translators must not let the ritual connotation of শুচি করা bleed into implying that forgiveness itself is a matter of ritual cleanliness akin to Hindu shuddhi or Islamic taharah; a clear semantic boundary is needed between “purification of ritual objects/persons” (v.13, v.22a) and “forgiveness of sins before a personal God” (v.22b, ἄφεσις).
αἱματεκχυσία (haimatekchysia) — “the pouring out/shedding of blood.” Bengali: রক্তপাত (rôktopat) — Risk: Low. Standard, transparent compound.
ἄφεσις (aphesis) — Lit. “a release, a letting go.” English variants: “forgiveness,” “remission.” Bengali: ক্ষমা (khsoma) — Risk: Medium. The baseline already warns (under “justification”) against collapsing justification into mere ক্ষমা; here ἄφεσις legitimately does mean forgiveness/release from the debt/guilt of sin, so ক্ষমা is correct, but translators must not treat ἄφεσις (v.22) and δικαίωσις/justification (Romans 3–4) as interchangeable — Hebrews’ argument is about the blood-price basis for forgiveness, not the forensic declaration of righteousness per se, though the two doctrines are closely related.

Hebrews 9:23

“Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας.”

ὑπόδειγμα (hypodeigma) — “pattern, copy, model.” Bengali: নমুনা / প্রতিরূপ (nomuna) — Risk: Medium. Prefer নমুনা (a neutral “sample/pattern”) over প্রতিমা-adjacent words; must not be rendered with any term evoking a temple idol-image.
θυσία (thysia) — “sacrifice.” Bengali: বলিদান/বলি (bolidan) — Risk: High. This is the single most important cultural-collision term in the whole book. Bengal is the historic heartland of Shakta Hinduism (Durga Puja, Kali Puja), where বলি/বলিদান is the ordinary word for the ritual blood-sacrifice of an animal offered to appease a goddess. Retaining বলিদান (the established Bengali Bible term across both Testaments) is necessary for continuity with existing Scripture, but every occurrence discussing Christ’s own self-sacrifice must carry framing that distinguishes it from an appeasement-offering to a bloodthirsty deity: Christ’s বলিদান is a voluntary, self-giving, once-for-all act of the Son himself, not humanity offering something up to placate an angry god. This risk should be treated with the same seriousness as শক্তি in the baseline.
κρείττων/κρεῖσσον (kreittōn) — “better.” Bengali: শ্রেষ্ঠ / উত্তম (shreshtho) — Risk: Low. A structurally important comparative running through the whole book (better covenant, better sacrifices, better country, better resurrection); consistency required.

Hebrews 9:24

“οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν”

ἀντίτυπος (antitypos) — “copy, counterpart, corresponding type.” Bengali: প্রতিরূপ (protirup) — Risk: Medium. Must be kept distinct from প্রতিমূর্তি (idol-image, see Hebrews 1:3 below) — প্রতিরূপ denotes an abstract “corresponding pattern,” not a worshipped image.
ἀληθινός (alēthinos) — “true, real, genuine” (as opposed to a copy). Bengali: প্রকৃত/সত্য (prokrito) — Risk: Low.
ἐμφανίζω (emphanizō) — “to appear/present oneself.” Bengali: উপস্থিত হওয়া (upasthito howa) — Risk: Low.

Hebrews 9:25–26

“…οὐδ᾽ ἵνα πολλάκις προσφέρῃ ἑαυτόν… νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων πεφανέρωται εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὑτοῦ.”

πολλάκις (pollakis) — “often, repeatedly.” Bengali: বারবার (barbar) — Risk: Low. The deliberate lexical opposite of ἅπαξ; must never be confused in translation with the once-for-all term.
συντέλεια τῶν αἰώνων (synteleia tōn aiōnōn) — “the completion/consummation of the ages.” Bengali: যুগের সমাপ্তি (jug-er shomapti) — Risk: Medium. Reinforces linear-historical eschatology (already a baseline concern) rather than a cyclical “ages” cosmology; avoid any term suggesting an endlessly repeating cosmic cycle (e.g., avoid যুগ-চক্র, “cycle of ages,” a term with Hindu yuga-cycle resonance).
ἀθέτησις (athetēsis) — “annulment, putting away, setting aside.” Bengali: দূরীকরণ / বাতিল করা — Risk: Low.
ἁμαρτία (hamartia) — “sin.” [REUSE] পাপ, per baseline.

Hebrews 9:27–28

“καὶ καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις, οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.”

ἀπόκειται (apokeitai) — “it is laid up/appointed.” Bengali: নির্ধারিত আছে (nirdharito ache) — Risk: Low.
κρίσις (krisis) — “judgment.” Bengali: বিচার (bichar) — Risk: Medium. God’s personal, moral judgment of each individual after death must be kept distinct from an impersonal karmic accounting or a cycle culminating in rebirth; ties directly to the baseline’s “providence” doctrine note rejecting fate/karma language.
ἀναφέρω (anapherō) — “to bear/carry up, to take away.” Used here of Christ bearing/taking away “the sins of many.” Bengali: বহন করা / দূর করা (bohon kora) — Risk: Low.
ἐκ δευτέρου (ek deuterou) — “a second time.” Bengali: দ্বিতীয়বার (dwitiyobar) — Risk: Low. Refers to Christ’s future return (Second Coming); should be cross-referenced with any existing Bengali eschatological vocabulary for consistency across curricula.
ἀπεκδέχομαι (apekdechomai) — “to await eagerly.” Bengali: আগ্রহের সাথে অপেক্ষা করা (agroher shathe opekkha kora) — Risk: Low.
σωτηρία (sōtēria) — “salvation.” [REUSE] পরিত্রাণ, per baseline. Never মুক্তি, মোক্ষ, or নাজাত.

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

Chapter 1 — The Son Superior to the Angels

υἱός (huios, “Son”) — used absolutely of Christ’s unique divine Sonship. [REUSE] ঈশ্বরের পুত্র for the full doctrinal title where the phrase “Son of God” occurs; in Hebrews 1 the bare υἱός often stands without θεοῦ but carries the identical doctrinal weight (established already in v.2, “he has spoken to us by his Son,” continuing through 1:5, 1:8). Risk: Critical, inherited from baseline’s son_of_god entry — the Sonship here is eternal and pre-creation, explicitly contrasted with created angels; must never read as adoptive or honorary.
ἄγγελος (angelos) — “angel, messenger.” Bengali: স্বর্গদূত (shorgodut) — Risk: High. This term is structurally central to Hebrews’ first doctrinal argument (Christ’s superiority over angels). Never render with ফেরেশতা, the Bengali Muslim Qur’anic-idiom term for angels (paralleling the baseline’s যীশু/ঈসা and খ্রীষ্ট/মশীহ distinctions) — ফেরেশতা carries its own Islamic angelology (e.g., Jibrail, Mikail) foreign to this argument. Also guard against conflating স্বর্গদূত with Hindu deva (minor divine beings sometimes objects of worship); Hebrews 1 explicitly states angels worship the Son (1:6), the opposite relationship a deva would typically have with a worshipper.
ἀπαύγασμα (apaugasma, 1:3) — “radiance, effulgence, outshining.” Bengali: মহিমার দীপ্তি (mohimar dipti) — Risk: Medium. Builds on [REUSE] মহিমা (glory). Avoid তেজ (already rejected in the baseline’s glory entry for its Hindu deity-radiance/aura association).
χαρακτήρ τῆς ὑποστάσεως αὐτοῦ (charaktēr tēs hypostaseōs autou, 1:3) — “the exact imprint of his nature/being.” Bengali risk: Critical. χαρακτήρ must NOT be rendered প্রতিমূর্তি — this is the single most dangerous idol-collision risk in the whole book. প্রতিমূর্তি is the ordinary Bengali word for a worshipped Hindu deity’s statue/idol (e.g., a Durga প্রতিমূর্তি made and ritually immersed each year at Durga Puja). Rendering Christ as the “exact প্রতিমূর্তি of God” would catastrophically invert the intended meaning, implying Christ is a crafted representation of God rather than God’s own substantial self-expression. Recommended rendering: সঠিক স্বরূপ (sôthik shôrup, “exact/true essential form”) or প্রকৃত রূপ (prokrito rup, “true form”), explicitly avoiding প্রতিমূর্তি, মূর্তি, and প্রতিমা.
ὑπόστασις (hypostasis, 1:3) — here “essential nature/substance/being” (distinct sense from its use in 11:1 — see ch. 11 below). Bengali: স্বরূপ/সত্তা (shôrup/shotta) — Risk: Medium. Polysemous term requiring context-sensitive rendering across the book, similar in kind to the baseline’s “called/calling” context-sensitivity note.
κληρονόμος (klēronomos, 1:2, “heir”) — Bengali: উত্তরাধিকারী (uttorodhikari) — Risk: Low.
πρωτότοκος (prōtotokos, 1:6, “firstborn”) — Bengali: প্রথমজাত (prothomjato) — Risk: Medium. A title of supreme rank and priority, not birth order implying a beginning-point for the eternal Son; a brief doctrinal clarification is advisable wherever this occurs (also relevant at 12:23).
θρόνος (thronos, “throne”) and ῥάβδος (rhabdos, “scepter”) — royal-messianic imagery, quoting Psalm 45 and Psalm 110. Bengali: সিংহাসন / রাজদণ্ড — Risk: Low.
λειτουργικὰ πνεύματα (leitourgika pneumata, 1:14, “ministering spirits”) — of angels. Bengali: সেবাকারী আত্মা (sebakari attha) — Risk: Medium. আত্মা here refers to created angelic spirit-beings, not the Holy Spirit (পবিত্র আত্মা, [REUSE]); the shared root risks confusion, and Bengali folk religion’s belief in ancestral/local আত্মা (spirits) adds a further collision risk — a clarifying note that these are God’s created servant-messengers, not ancestral spirits or the divine Spirit, is recommended.
σωτηρία (1:14, “salvation”) — [REUSE] পরিত্রাণ.

Chapter 2 — The Son Made Lower Than Angels for Our Salvation

σωτηρία / σῴζω — [REUSE] পরিত্রাণ.
ἀρχηγός (archēgos, 2:10, “pioneer, founder, author”) — of Christ as “the pioneer of their salvation.” Bengali: পথপ্রদর্শক / আদিকর্তা (pothprodorshok) — Risk: Medium. Reappears with heightened force at 12:2 (see ch. 12); avoid সিদ্ধিদাতা-type compounds (see ch. 12 note on Hindu siddhi vocabulary).
ἁγιάζω / ἁγιαζόμενοι (2:11, “sanctify/sanctified”) — [REUSE] পবিত্র করা / পবিত্রীকরণ family.
ἀδελφοί (adelphoi, 2:11–12, “brothers”) — Christ’s identification with humanity. Bengali: ভাইবোন / ভ্রাতৃবৃন্দ — Risk: Low.
σάρξ καὶ αἷμα (sarx kai haima, 2:14, “flesh and blood”) — true humanity of Christ. Bengali: রক্তমাংস (rôktomangsho) — Risk: Medium. Ties to the doctrine “Humanity of Christ”: must be affirmed as real, physical human nature, against both a docetic/illusory reading (some Hindu-influenced readings of avatara as non-substantial appearance) and the Islamic denial that Christ genuinely suffered and died.
διάβολος (diabolos, “devil”) — Bengali: দিয়াবল / শয়তান — Risk: Medium. শয়তান is shared with Bengali Muslim usage (Arabic Shaitan); acceptable as a widely intelligible term, but the doctrine of a personal, defeated evil being (v.14, “that through death he might destroy him who has the power of death”) should be kept sharply personal, distinct from a merely symbolic personification of evil.
κράτος τοῦ θανάτου (kratos tou thanatou, “the power of death”) — Bengali: মৃত্যুর ক্ষমতা (mrityur khsomota) — Risk: Low. Note ক্ষমতা, not শক্তি (avoiding the baseline’s Shakta-goddess collision already flagged for “power of God”); the same caution about শক্তি applies to any “power” language throughout Hebrews, not only power_of_god from Romans.
ἀρχιερεύς ἐλεήμων καὶ πιστός (2:17, “a merciful and faithful high priest”) — first mention of Christ’s high priesthood. [REUSE component] পিস্তোস→বিশ্বাসযোগ্য/বিশ্বস্ত (faithful) can draw on বিশ্বাস root; মহাযাজক as above.
ἱλάσκομαι (hilaskomai, 2:17, “to make propitiation for”) — Bengali: প্রায়শ্চিত্ত সাধন করা (prayashchitto shadhon kora) — Risk: Critical. প্রায়শ্চিত্ত is a Sanskrit-derived term whose ordinary Bengali sense is Hindu religious penance/expiation — a devotee’s self-performed act (fasting, pilgrimage, ritual) to atone for sin or bad karma. Because established wider Bengali Christian usage has nonetheless stabilized প্রায়শ্চিত্ত as the conventional theological term for this concept (a pattern the baseline itself follows for ঈশ্বর, whose Vedantic roots were judged acceptable given a long stabilizing translation tradition), this analysis recommends retaining প্রায়শ্চিত্ত but requiring a mandatory translator note on every occurrence: “Christ himself performs and completes this propitiation on our behalf; it is not a penance the worshipper performs to earn forgiveness.” Without this note, Hindu-background readers are highly likely to import a self-effort penitential frame that directly contradicts the doctrine of Grace.
πειράζω / βοηθέω (2:18, “tempted… to help”) — Bengali: পরীক্ষিত হওয়া / সাহায্য করা — Risk: Low.

Chapter 3 — The Son Superior to Moses; Warning Against Unbelief

ἀπόστολος καὶ ἀρχιερεύς τῆς ὁμολογίας ἡμῶν (3:1, “the apostle and high priest of our confession”) — [REUSE] প্রেরিত (apostle) applied uniquely to Christ here — a distinctive and important application, since elsewhere প্রেরিত designates the Twelve/Paul. Risk: High. A translator note is recommended clarifying that Christ himself is called “apostle” in the sense of being sent by the Father, a unique christological usage distinct from the ordinary apostolic office (Romans 1:1).
ὁμολογία (homologia, “confession”) — Bengali: স্বীকারোক্তি / স্বীকৃতি (shikarokti) — Risk: Low-Medium. Ties directly to Romans 10:9’s যীশু প্রভু confession pattern already fixed in the baseline; consistency required.
οἶκος (oikos, “house,” of God’s household/people) — Bengali: গৃহ/পরিবার (griho/poribar) — Risk: Low.
πιστός (pistos, “faithful”) — [REUSE root] from বিশ্বাস family; here of Moses’ and Christ’s faithfulness, not of believing per se. Bengali: বিশ্বস্ত — Risk: Low.
παρρησία (parrēsia, 3:6, “confidence, boldness”) — Bengali: সাহস / নির্ভীকতা (shahos) — Risk: Medium. Recurs as a major term at 4:16 and 10:19,35 (see below); central to the doctrine “Access to God through Christ’s Blood.” Must convey confident, welcomed access, not presumption.
σκληρύνω (sklērynō, 3:8,13,15, “to harden”) and παραπικρασμός (parapikrasmos, “rebellion”) — quoting Psalm 95. Bengali: হৃদয় কঠিন করা (hridoy kothin kora) / বিদ্রোহ (bidroho) — Risk: Medium. Introduces the Danger of Apostasy doctrine; must be tied to the “living God” (ζῶν θεός, already established) being personally provoked, not an impersonal karmic consequence accruing automatically.
ἀπιστία (apistia, 3:12,19, “unbelief”) — [REUSE root] negation of বিশ্বাস. Bengali: অবিশ্বাস — Risk: Medium, tied to apostasy doctrine.
κατάπαυσις (katapausis, 3:11,18, “rest”) — first occurrence of the major “rest” motif developed through ch. 4. See ch. 4 below for full treatment.

Chapter 4 — God’s Rest; the Living Word; the Sympathetic High Priest

κατάπαυσις / σαββατισμός (katapausis / sabbatismos, “rest / Sabbath rest”) — Bengali: বিশ্রাম / সাব্বাথ বিশ্রাম (bishram) — Risk: High. This is one of the book’s most theologically loaded terms and deserves its own doctrine-level flag. God’s promised “rest” — ultimately fulfilled in union with Christ — must be carefully distinguished from two adjacent target-culture concepts: (1) Hindu/Buddhist final liberation as cessation of striving or extinguishing of self (moksha/nirvana), and (2) mere ritual Sabbath-day observance. The Hebrews doctrine is a personal, relational, eschatological rest with the living God, entered by faith, not the extinguishing of personal existence or a legal day-keeping requirement. A translator note is recommended at 4:9–11.
λόγος ζῶν καὶ ἐνεργής (logos zōn kai energēs, 4:12, “the word of God, living and active”) — Bengali: জীবন্ত ও কার্যকর বাক্য (jibonto o karjokor bakko) — Risk: Low. Straightforward; note consistency with any existing “Word of God” vocabulary from other curricula.
μάχαιρα δίστομος (machaira distomos, “two-edged sword”) — Bengali: দ্বিধারী তলোয়ার — Risk: Low.
ψυχή καὶ πνεῦμα (psychē kai pneuma, “soul and spirit”) — Bengali: প্রাণ ও আত্মা — Risk: Medium. আত্মা here (human spirit) again shares its root with পবিত্র আত্মা (Holy Spirit) and Hindu ātman (soul); context must make clear this is the human spirit, not a claim about an impersonal universal Self.
θρόνος τῆς χάριτος (thronos tēs charitos, 4:16, “throne of grace”) — Bengali: অনুগ্রহের সিংহাসন — Risk: Low. Builds on [REUSE] অনুগ্রহ.
συμπαθέω (sympatheō, 4:15, “to sympathize with”) — Bengali: সমবেদনা প্রকাশ করা (shombedona prokash kora) — Risk: Low.
παρρησία (4:16) — see ch. 3 above; recurring “confidence” term for the doctrine of Access to God.

Chapter 5 — Christ’s Qualification as High Priest; Spiritual Immaturity

ἀρχιερεύς — [established above]; here explicitly compared and contrasted with the Aaronic pattern (5:1–4) before being connected to Melchizedek (5:6, 10).
τάξις (taxis, 5:6,10, “order,” as in “the order of Melchizedek”) — Bengali: ধারা / পদ্ধতি (dhara) — Risk: Low.
ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν (5:8, “he learned obedience through what he suffered”) — ὑπακοή [REUSE root] from বিশ্বাসের বাধ্যতা (obedience of faith), rendered simply বাধ্যতা here. Risk: High. This verse is doctrinally delicate: Christ’s “learning obedience” through suffering must never be read as implying moral imperfection or deficiency in the Son prior to this, but rather the experiential, incarnate outworking of an obedience already perfectly disposed; a translator note is recommended.
τελειωθείς (teleiōtheis, 5:9, “having been made perfect”) — see the extended τέλειος discussion at ch. 7 below (Risk: Critical — avoid সিদ্ধ).
αἴτιος σωτηρίας αἰωνίου (5:9, “the source/cause of eternal salvation”) — combines [REUSE] পরিত্রাণ and অনন্ত.
γάλα / βρῶμα (gala / brōma, 5:12–13, “milk / solid food”) — Bengali: দুধ / কঠিন খাবার — Risk: Low. Standard didactic metaphor, low risk.
ἀρχή τῶν λογίων (5:12, “elementary teaching/first principles”) — Bengali: মূল শিক্ষা (mul shikkha) — Risk: Low.

Chapter 6 — Warning Against Falling Away; the Anchor of Hope

παραπίπτω (parapiptō, 6:6, “to fall away”) — Bengali: বিশ্বাস থেকে সরে যাওয়া / পতিত হওয়া (bishwas theke sore jaoya) — Risk: High. Central term for the Danger of Apostasy doctrine. Must not be rendered with any root containing ধর্ম (avoiding the baseline’s already-flagged religion/dharma confusion); recommend coining বিশ্বাসত্যাগ (bishwastyag, “faith-abandonment”) as the fixed doctrine-level noun for “apostasy” throughout this curriculum, paired with the verb phrase above.
ἀνασταυρόω (anastauroō, 6:6, “to crucify again”) — Bengali: পুনরায় ক্রুশে দেওয়া (punorai krushe deoya) — Risk: Medium. Must be handled carefully — the text says apostates “re-crucify” Christ in effect (a rhetorical, not literal, re-crucifixion); a note preventing a literalistic misreading is advisable.
μετάνοια (metanoia, 6:1,6, “repentance”) — Bengali: মন-পরিবর্তন / অনুতাপ (mon-poriborton) — Risk: Medium. Prefer মন-পরিবর্তন (volitional turning) over অনুতাপ alone (which can suggest mere emotional remorse without the accompanying turn of allegiance).
ἐπίθεσις χειρῶν (6:2, “laying on of hands”) — Bengali: হাত রাখা / হস্তার্পণ — Risk: Low.
ὅρκος (horkos, 6:16–17, “oath”) and ἀμετάθετος (ametathetos, “unchangeable”) — Bengali: শপথ / অপরিবর্তনীয় — Risk: Low.
ἄγκυρα (agkyra, 6:19, “anchor”) — Bengali: নোঙর (nongor) — Risk: Low. A naturally resonant image in riverine/coastal Bengal; no collision.
πρόδρομος (prodromos, 6:20, “forerunner”) — Bengali: অগ্রগামী (ogrogami) — Risk: Low.

Chapter 7 — The Priesthood of Melchizedek

Μελχισέδεκ — proper name, transliterated মল্কিসেদক. Risk: Low (proper noun).
ἀγενεαλόγητος (agenealogētos, 7:3, “without recorded genealogy”) — Bengali: বংশতালিকাবিহীন (bongshotaliká-bihin) — Risk: Low.
δεκάτη (dekatē, “tithe”) — Bengali: দশমাংশ (doshamangsho) — Risk: Low.
τελείωσις / τέλειος / τελειόω (teleiōsis/teleios/teleioō, “perfection / perfect / to perfect/complete”) — Bengali: সম্পূর্ণতা / সম্পূর্ণ করা (sompurnota / sompurno kora) — Risk: Critical. This term-family runs through the whole book (2:10; 5:9; 6:1; 7:11,19,28; 9:9; 10:1,14; 11:40; 12:2,23; 13:21) and must NEVER be rendered with any word built on the root সিদ্ধ (siddha). সিদ্ধ/সিদ্ধি is a specific and prominent Hindu/yogic concept: a “siddha” is a spiritually perfected being who has attained supernatural powers/liberation through their own ascetic or yogic effort (a siddha guru), and সিদ্ধিদাতা (“giver of siddhi/success”) is a well-known epithet of Ganesh. Using সিদ্ধ for Christ’s “perfection” (being fully qualified/completed as high priest through appointed suffering and divine vindication, not self-attained yogic achievement) would import an entirely foreign, works-based, self-effort spiritual-attainment framework into the heart of Hebrews’ argument. সম্পূর্ণ (complete, whole) is the required substitute across the entire curriculum.
ζωὴ ἀκατάλυτος (zōē akatalytos, 7:16, “indestructible life”) — Bengali: অবিনশ্বর জীবন (obinoshshor jibon) — Risk: Medium. Prefer অবিনশ্বর over অক্ষয় (a term with strong Hindu devotional associations — e.g., Akshaya Tritiya, an epithet of Vishnu — connoting an impersonal, philosophically eternal substance rather than the specific NT claim of Christ’s resurrected bodily indestructibility).
ἔγγυος (engyos, 7:22, “guarantor”) — Bengali: জামিনদার (jaminder) — Risk: Low. A familiar Bengali legal/financial term (used of a loan or bail guarantor), giving good natural resonance for Christ as the legal guarantor of the new covenant.
ἀπαράβατος ἱερωσύνη (aparabatos hierōsynē, 7:24, “an unchangeable/permanent priesthood”) — Bengali: অপরিবর্তনীয় যাজকত্ব (oporibortonio jajoktwo) — Risk: Low.
ἀφωρισμένος ἀπὸ τῶν ἁμαρτωλῶν (7:26, “separated from sinners”) — Bengali: পাপীদের থেকে পৃথক (papider theke prithok) — Risk: Medium. Connects to the baseline’s “separation_unto_gods_service” doctrine note; must be read as Christ’s sinless moral distinctness, not a caste-like social separation.
ἐφάπαξ (ephapax, 7:27, “once for all”) — same term-family and risk tier as ἅπαξ above (Risk: High).

Chapter 8 — The Superior, New Covenant

κρείττων διαθήκη (kreittōn diathēkē, 8:6, “a better covenant”) — combines [REUSE] নিয়ম with শ্রেষ্ঠ/উত্তম.
μεσίτης (8:6) — see full treatment above (ch. core passage v.15). Risk: High.
καινή διαθήκη (8:8,13, quoting Jeremiah 31) — see treatment above. Risk: High, especially given this chapter directly quotes and expounds the Jeremiah “new covenant” text; the canonical-title ambiguity (New Testament vs. new covenant) must be handled with special care in every clause of this chapter.
πεπαλαίωται (pepalaiōtai, 8:13, “has become obsolete/aged”) — Bengali: পুরাতন হয়ে গেছে (purátôn hoye gêche) — Risk: Low.
ὑπόδειγμα καὶ σκιά (8:5, “copy and shadow”) — see treatment at 9:23–24, 10:1 (below). Risk: Medium.

Chapter 9 — The Earthly and Heavenly Sanctuaries (9:1–10 context; 9:11–28 is the Core Passage, treated in full above)

9:1–10 furnishes the vocabulary the core passage assumes. Load-bearing terms not already covered:
- λυχνία (lychnia, “lampstand”) — Bengali: দীপাধার — Risk: Low.
- τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων (“the table and the bread of the Presence”) — Bengali: টেবিল ও দর্শন-রুটি (Skeleton term; established OT rendering “দর্শন রুটি” or “উপস্থিতির রুটি”) — Risk: Low.
- καταπέτασμα (katapetasma, 9:3, “the [second] curtain/veil”) — Bengali: যবনিকা (jabonika) — Risk: High. NEVER render as পর্দা. পর্দা in Bengali — especially in Bangladesh’s Muslim-majority context — overwhelmingly denotes the Islamic practice of purdah, women’s veiling/seclusion for modesty. Using পর্দা for the sacred curtain separating the Holy Place from the Most Holy Place would risk readers associating the sanctuary veil with gender-segregation custom rather than the barrier between sinful humanity and God’s holy presence — a barrier the whole book argues Christ has torn (cf. 10:20, “through the curtain, that is, his flesh”). যবনিকা (a more literary/theatrical Bengali word for a screening curtain) avoids this collision entirely.
- ἅγια ἁγίων (hagia hagiōn, 9:3, “the Holy of Holies / Most Holy Place”) — Bengali: মহাপবিত্র স্থান (mohapobitro sthan) — Risk: Medium.
- κιβωτὸς τῆς διαθήκης (kibōtos tēs diathēkēs, “ark of the covenant”) — Bengali: নিয়ম-সিন্দুক (niyom-sinduk) — Risk: Low.
- ἱλαστήριον (hilastērion, 9:5, “the mercy seat/atonement cover” — note: same Greek word as Romans 3:25, but here its literal, furniture-object sense) — Bengali: পাপাবরণ (papaboron, “sin-covering”) — Risk: Medium. The established Bengali OT term for the golden cover over the ark; must be distinguished in translator notes from any abstract “propitiation” sense so readers do not confuse the physical object with the doctrine.
- χερουβίμ (cheroubim, “cherubim”) — transliterated করূব। Risk: Low (proper/technical noun).
- δῶρά τε καὶ θυσίαι (9:9, “gifts and sacrifices”) — Bengali: উপহার ও বলিদান — Risk: Medium, inheriting the বলিদান risk noted above.
- συνείδησις (9:9, “conscience”) — see treatment at 9:14 above.
- βρώματα καὶ πόματα καὶ διάφοροι βαπτισμοί (9:10, “foods and drinks and various washings”) — Bengali: খাদ্য, পানীয় ও বিভিন্ন শুচিকরণ অনুষ্ঠান — Risk: Medium. βαπτισμοί here denotes OT ceremonial washings, not Christian baptism (βάπτισμα); translators must not use the same Bengali term reserved for Christian বাপ্তিস্ম (baptism) — recommend শুচিকরণ অনুষ্ঠান (“purification rites”) to keep the OT ritual sense distinct.
- δικαιώματα σαρκός (9:10, “regulations of the flesh/body”) — Bengali: শারীরিক বিধিনিয়ম — Risk: Low.
- καιρὸς διορθώσεως (9:10, “the time of setting things right/new order”) — Bengali: সংশোধনের সময় (shongshodhoner shomoy) — Risk: Low.
9:11–28 (Core Passage): see full verse-by-verse treatment in Part 1 above.

Chapter 10 — No More Sacrifice Needed; the Call to Persevere

σκιά … εἰκών (10:1, “shadow … the true form/reality”) — Bengali: ছায়া … প্রকৃত রূপ (chaya … prokrito rup) — Risk: Medium. NEVER render εἰκών with মূর্তি or প্রতিমা (idol/statue vocabulary); “প্রকৃত রূপ” (true form/substance) safely conveys “the reality itself,” as opposed to a mere foreshadowing shadow.
προσφορὰ τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ (10:10, “the offering of the body of Jesus Christ once for all”) — combines already-treated terms; Risk: Critical as the doctrinal summary verse of the Once-for-All Atoning Sacrifice.
τελειωκεν (10:14, “has perfected/made complete”) — see τέλειος discussion, ch. 7 above. Risk: Critical.
παρρησία (10:19,35, “confidence/boldness [to enter the holy places]”) — see ch. 3–4 above; here the term reaches its climactic doctrinal use for “Access to God through Christ’s Blood.”
ὁδὸν πρόσφατον καὶ ζῶσαν (10:20, “a new and living way”) — Bengali: নতুন ও জীবন্ত পথ (notun o jibonto poth) — Risk: Low.
προσερχώμεθα (10:22, “let us draw near”) — Bengali: কাছে আসা / নিকটবর্তী হওয়া (kache asha) — Risk: Medium. A key verb for the Access doctrine; must convey confident, invited approach to a personal God, distinct from ritualized approach to an image or shrine.
πληροφορία πίστεως (10:22, “full assurance of faith”) — [REUSE root] বিশ্বাস; πληροφορία rendered পূর্ণ নিশ্চয়তা (purno nishchoyota). Risk: Low-Medium.
ὁμολογία τῆς ἐλπίδος (10:23, “the confession of our hope”) — see ch. 3 note on ὁμολογία; [REUSE] ঈশ্বরের পুত্র-adjacent confession pattern where relevant.
ἑκουσίως ἁμαρτανόντων (10:26, “sinning deliberately/willfully”) — Bengali: স্বেচ্ছায় পাপ করা (shechchhay pap kora) — Risk: High. Central Warning Passage term; tied to the apostasy doctrine, must not be softened into ordinary moral failure — this is willful, informed rejection after receiving knowledge of the truth.
ἐκδοχὴ κρίσεως … πυρὸς (10:27, “a fearful expectation of judgment… fire”) — Bengali: বিচারের ভয়াবহ প্রত্যাশা … আগুন — Risk: Medium.
μισθαποδοσία (10:35, “reward”) — Bengali: পুরস্কার (puroshkar) — Risk: Low-Medium. Note: must not be assimilated to a karma-merit “earned reward” framework; the reward flows from grace-enabled endurance, not meritorious accumulation.
ὑπομονή (10:36; 12:1, “endurance”) — Bengali: স্থিরতা / ধৈর্য (sthirota/dhoirjo) — Risk: Low. Core term for the Perseverance and Assurance doctrine.
ὑποστολή (10:39, “shrinking back”) — Bengali: পিছিয়ে যাওয়া (pichiye jaoya) — Risk: Medium.
περιποίησις ψυχῆς (10:39, “the preserving of the soul”) — combines with [REUSE] পরিত্রাণ-adjacent vocabulary. Risk: Low.

Chapter 11 — The Faith of the Old Testament Saints

πίστις (pistis, “faith”) — [REUSE] বিশ্বাস throughout; the object of faith in each example (Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, etc.) must remain recoverable in context, per the baseline’s faith entry.
ὑπόστασις (hypostasis, 11:1) — here in its distinct sense of “the underlying reality/substantiating ground [of things hoped for],” different from its 1:3 sense of “essential nature.” Bengali: নিশ্চয়তা (nishchoyota, “assurance/certainty”) — Risk: Medium. Context-sensitive polysemy noted at ch. 1; recommend consistent glossing per occurrence (1:3 → স্বরূপ; 11:1 → নিশ্চয়তা), with a translator note explaining the two distinct senses of one Greek word.
ἔλεγχος (elegchos, 11:1, “conviction, proof, evidence”) — Bengali: প্রমাণ (proman) — Risk: Low.
μαρτυρέω (martyreō, 11:2,4,5,39, “to be attested/borne witness to”) — Bengali: সাক্ষ্য পাওয়া/দেওয়া (shakkho paoya) — Risk: Low.
μετατίθημι (metatithēmi, 11:5, “to be taken up/translated,” of Enoch) — Bengali: তুলে নেওয়া (tule neoya) — Risk: Low. No collision with পুনরুত্থান (resurrection); Enoch’s translation is a distinct event, and translators should avoid any wording implying reincarnation or rebirth.
εὐαρεστέω (euaresteō, 11:5–6, “to please [God]”) — Bengali: সন্তুষ্ট করা (shontushto kora) — Risk: Low.
μισθός (misthos, 11:6, “reward”) — see 10:35 note above; Risk: Low-Medium.
πάροικος / παρεπίδημος (paroikos/parepidēmos, 11:9,13, “sojourner/stranger and exile”) — Bengali: প্রবাসী ও বিদেশী (probashi o bideshi) — Risk: Low.
πατρίς (patris, 11:14, “homeland”) and πόλις … ἐπουράνιος (11:16, “a heavenly city”) — Bengali: স্বদেশ / স্বর্গীয় নগর — Risk: Low.
νενεκρωμένος (nenekrōmenos, 11:12, “as good as dead,” of Abraham’s body) — descriptive, Risk: Low.
μονογενής (monogenēs, 11:17, “only son/one and only,” of Isaac) — Bengali: একমাত্র পুত্র (ekmatro putro) — Risk: Medium. This is the same Greek word John’s Gospel uses of Christ (μονογενής); here applied to Isaac. A brief note distinguishing Isaac’s status as Abraham’s unique/only covenant son from Christ’s unique divine Sonship (ঈশ্বরের পুত্র) prevents any doctrinal blending of the two very different “only son” claims.
τύπος / ὡσπερεί (11:19, figurative language of Isaac being received back “as it were” from death, foreshadowing resurrection) — descriptive; ties to πুনরুত্থান typology, Risk: Medium (must not overstate as an actual resurrection).
ὀνειδισμὸς τοῦ Χριστοῦ (11:26, “the reproach of Christ,” of Moses) — Bengali: খ্রীষ্টের জন্য অপমান (Khrishter jonno opoman) — Risk: Medium. Ties to the honor/shame cultural dynamic already flagged as salient in the baseline.
πάσχα (pascha, 11:28, “Passover”) — Bengali: নিস্তারপর্ব (nistarporbo) — Risk: Low. Established OT term.
νέφος μαρτύρων (12:1, technically ch. 12 but thematically closing ch. 11’s argument) — see ch. 12 below.

Chapter 12 — Discipline, Perseverance, and the Heavenly Zion

νέφος μαρτύρων (nephos martyrōn, 12:1, “cloud of witnesses”) — Bengali: সাক্ষীদের মেঘ (shakkhider megh) — Risk: Low-Medium. A vivid, positive biblical metaphor (the OT saints of ch. 11 witnessing to God’s faithfulness), not an appeal to venerate or petition the dead — a brief clarifying note is useful given folk-Islamic and folk-Catholic practices of seeking intercession from deceased holy figures already flagged elsewhere in this analysis (μεσίτης, ch. 9).
ἀρχηγὸς καὶ τελειωτής (archēgos kai teleiōtēs, 12:2, “the founder/pioneer and perfecter [of faith]”) — Bengali: যিনি বিশ্বাসের আরম্ভ করেন ও সম্পন্ন করেন (jini bishwasher arombho koren o shompanno koren) — Risk: Critical. Must be rendered as a descriptive phrase, NOT with any compound built on সিদ্ধি (siddhi). সিদ্ধিদাতা is a well-known epithet of Ganesh (“giver of success/spiritual attainment”) in Bengali Hindu devotion; using a সিদ্ধি-rooted word for Christ here would be an unusually direct and visible collision, since this is one of the most-quoted verses of the whole book in personal devotion and congregational teaching.
παιδεία (paideia, 12:5–11, “discipline, training”) — Bengali: শাসন (shashon) — Risk: Medium. Must convey a loving Father’s formative training, not merely punitive punishment, and must be distinguished from an impersonal karmic consequence for past deeds; pairs with [REUSE] পিতা (Father).
ἁγιωσύνη / ἁγιότης (12:10,14, “holiness”) — [REUSE root] পবিত্রতা.
ῥίζα πικρίας (rhiza pikrias, 12:15, “root of bitterness”) — Bengali: তিক্ততার মূল — Risk: Low.
πορνεία / βέβηλος (12:16, “sexual immorality / godless, profane,” of Esau) — Bengali: ব্যভিচার / জাগতিক (jagotik) — Risk: Low-Medium.
πρωτοτόκια (prōtotokia, 12:16, “birthright”) — Bengali: জ্যেষ্ঠাধিকার (jeshthadhikar) — Risk: Low.
Σιὼν ὄρος … Ἰερουσαλὴμ ἐπουρανίῳ (12:22, “Mount Zion … the heavenly Jerusalem”) — proper names/established Bengali Bible forms: সিয়োন পর্বত, স্বর্গীয় যিরূশালেম। Risk: Low.
πανηγύρις (panēgyris, 12:22, “festal gathering”) — Bengali: উৎসব সমাবেশ (utshob shomabesh) — Risk: Low.
ἐκκλησία πρωτοτόκων (12:23, “the assembly of the firstborn”) — [REUSE] মণ্ডলী combined with প্রথমজাত.
πνεύματα δικαίων τετελειωμένων (12:23, “the spirits of the righteous made perfect”) — combines [REUSE] ধার্মিক-family with সম্পূর্ণ (never সিদ্ধ, per the ch. 7 rule).
βασιλεία ἀσάλευτος (12:28, “an unshakable kingdom”) — [REUSE] ঈশ্বরের রাজ্য + অটল (otol, “unshakable”). Risk: Low.
πῦρ καταναλίσκον (12:29, “a consuming fire”) — Bengali: গ্রাসকারী আগুন (grashkari agun) — Risk: Low-Medium.

Chapter 13 — Closing Exhortations

φιλοξενία (philoxenia, 13:2, “hospitality”) — Bengali: অতিথিসেবা (otithi-seba) — Risk: Low.
φιλαργυρία (philargyria, 13:5, “love of money”) — Bengali: অর্থলোভ (ortho-lobh) — Risk: Low.
Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας (13:8, “Jesus Christ, the same yesterday, today, and forever”) — [REUSE] যীশু, খ্রীষ্ট, অনন্ত. Risk: Critical as a Christological confession of Christ’s unchanging eternal identity; must be rendered with full doctrinal weight, not as a mere platitude about consistency of character.
θυσιαστήριον (thysiastērion, 13:10, “altar”) — Bengali: বেদি (bedi) — Risk: High. NEVER render as যজ্ঞবেদি. যজ্ঞ specifically denotes the Hindu Vedic fire-sacrifice ritual (homa/yajna performed by a Brahmin priest); যজ্ঞবেদি is the specific term for a Vedic sacrificial altar. Using it here would strongly evoke Vedic ritualism rather than the spiritual, once-for-all reality Hebrews describes. বেদি alone (a neutral “raised platform/altar”) is the established, safer Bengali Bible rendering.
ἔξω τῆς παρεμβολῆς (13:13, “outside the camp”) — Bengali: শিবিরের বাইরে (shibirer baire) — Risk: Low. Ties to the honor/shame dynamic (bearing Christ’s reproach, cf. 11:26) already flagged.
θυσία αἰνέσεως (thysia aineseōs, 13:15, “sacrifice of praise”) — inherits the বলিদান risk tier noted at 9:23; here purely metaphorical (fruit of lips), which somewhat mitigates but does not eliminate the risk of Kali/Durga-puja bolidan association — recommend a clarifying phrase, “প্রশংসার বলিদান, অর্থাৎ মুখের ফল” (“a sacrifice of praise, that is, the fruit of the lips”), making the metaphor explicit.
αἷμα διαθήκης αἰωνίου (13:20, “the blood of the eternal covenant”) — combines already-treated terms [REUSE + established].
ὁ ποιμὴν τῶν προβάτων ὁ μέγας (13:20, “the great shepherd of the sheep”) — Bengali: মেষপালকদের মহান পালক (meshpalokder mohan palok) — Risk: Low. Consonant with the wider biblical Good Shepherd tradition.
ἐπιτελέσαι (13:21, “to equip/complete you”) — combines with the τέλειος/সম্পূর্ণ family (Risk: Critical rule applies — never সিদ্ধ).

Summary of Cross-Chapter High-Stakes Risk Terms

The following term-families recur across multiple chapters and require absolute consistency of rendering throughout the whole Hebrews curriculum, in the priority order given:

τέλειος/τελειόω/τελειωτής family — সম্পূর্ণ (never সিদ্ধ). Critical.
ἅπαξ/ἐφάπαξ — একবারমাত্র. High.
θυσία — বলিদান, with mandatory appeasement-avoidance framing. High.
λύτρωσις/ἀπολύτρωσις — মুক্তি, with mandatory reincarnation-avoidance note. Critical.
καταπέτασμα — যবনিকা (never পর্দা). High.
χαρακτήρ / εἰκών / ἀντίτυπος (image-family) — never প্রতিমূর্তি/মূর্তি/প্রতিমা. Critical.
θυσιαστήριον — বেদি (never যজ্ঞবেদি). High.
ἱλάσκομαι — প্রায়শ্চিত্ত সাধন করা, with mandatory self-effort-avoidance note. Critical.
ἄγγελος — স্বর্গদূত (never ফেরেশতা). High.
μεσίτης — মধ্যস্থ, distinguished from মধ্যস্থতা and from pir/saint intercession customs. High.
καινή διαθήκη / πρώτη διαθήκη — নতুন/পুরাতন নিয়ম, distinguished from the New/Old Testament book titles. High.
κατάπαυσις/σαββατισμός (rest) — বিশ্রাম, distinguished from moksha/nirvana cessation. High.

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