Semantic Analysis: Isaiah (Full Book) with Core Passage Isaiah 53:1-12

0. Methodological Note — Original Language

Isaiah is written in Biblical Hebrew, not Koine Greek. (The Romans baseline package analyzed a New Testament book in Greek; Isaiah is Old Testament and its original text is Hebrew, with the pre-Christian Septuagint (LXX) as the earliest Greek translation.) This analysis therefore gives:

• Original word: Hebrew (transliterated in Latin letters), with the LXX Greek noted wherever a passage is directly quoted in the New Testament (this matters heavily for Isaiah 53, 61, and the Messianic passages, since the Bengali New Testament terms already fixed in the baseline Romans package — সুসমাচার, ধার্মিকতা, পরিত্রাণ, খ্রীষ্ট, প্রভু, ঈশ্বরের পুত্র, পুনরুত্থান — are themselves translations of the LXX/NT Greek vocabulary that in turn translates or echoes this Hebrew text).
• Every field required by Step 1: original word + transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Bengali) rendering risk.

Where a term is already fixed in the baseline translation_memory.json, that exact Bengali rendering is reused without modification, per the hard rule. New terms required by Isaiah’s distinct Old Testament vocabulary (covenant name of God, sacrificial system, idol polemic, servant songs, etc.) are proposed here and carried into 08_core_glossary.md.

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PART A — CORE PASSAGE: Isaiah 53:1-12 (Verse-by-Verse)

Isaiah 52:13–53:12 is the fourth and climactic Servant Song. The core passage as scoped (53:1-12) is the Suffering Servant’s rejection, substitutionary suffering, death, and vindication. This passage is quoted or alluded to in the New Testament more than almost any other Old Testament text (Matthew 8:17; Mark 15:28; Luke 22:37; John 12:38; Acts 8:32-33; Romans 10:16; 1 Peter 2:22-25), and it is the Old Testament’s fullest statement of the doctrine of substitutionary atonement — directly underlying the baseline Romans terms justification (ধার্মিক বলে গণ্য হওয়া) and imputed righteousness (আরোপিত ধার্মিকতা).

Verse 1 — “Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed?”

Terms	Variants	Theological meaning in context	Bengali rendering & risk
believed הֶאֱמִין / he’emin (root אמן, aman) to consider firm, to trust	trust, rely on, hold as true ”believed,” “trusted,” “had faith in”	The same root that gives “Amen.” Directly parallels NT πίστις. Quoted verbatim in Romans 10:16 (“Lord, who has believed our report?”) — a direct scriptural bridge to the baseline Faith doctrine.	Reuse baseline বিশ্বাস (bishwas) — verb form বিশ্বাস করা. Risk: High (must retain personal-trust sense, not creedal ঈমান).
report / what was heard שְׁמֻעָה / shemu’ah that which is heard, a report	message, tidings, rumor, news ”report,” “message,” “tidings we have heard”	LXX ἀκοή (akoē). Paired with “believed” in Romans 10:16-17 to found the doctrine that faith comes by hearing. Anticipates the “good news” (basar) vocabulary of Isaiah 40:9, 52:7, 61:1.	New term: শ্রুত বার্তা (shruto barta, “the message heard”) or contextually সংবাদ (shongbad, report). Risk: Medium — must not be flattened to generic “news” divorced from proclaimed revelation.
arm of the LORD זְרוֹעַ יְהוָה / zeroa YHWH the physical arm; God’s active strength	power, might, saving strength, agency ”arm of the LORD,” “power of the LORD,” “the LORD’s strength”	Anthropomorphic metaphor for God’s active saving power, here identified with the Servant himself — a preview of divine self-involvement in the Servant’s suffering. Conceptually parallel to baseline Power of God (ঈশ্বরের সামর্থ্য).	New term: সদাপ্রভুর বাহু (Sadaprabhur bahu). Risk: High — বাহু (arm) is a plain anatomical term; theological force must be carried by context, not the word itself.
revealed נִגְלָתָה / niglatah (root גלה, galah) to be uncovered, laid bare	disclose, reveal, uncover, expose ”revealed,” “disclosed,” “made known”	God’s saving power made openly visible in the Servant’s history — not hidden mystical gnosis.	New term: প্রকাশিত হওয়া (prokashito howa, “to be revealed/disclosed”). Risk: Low.

Theological synthesis: The rhetorical questions confess Israel’s own unbelief in the face of God’s clearest self-revelation. This verse is Paul’s proof-text in Romans 10:16 for why the “obedience of faith” (বিশ্বাসের বাধ্যতা, baseline) does not automatically follow proclamation — hearing must be joined to believing.

Verse 2 — “For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him.”

Terms	Variants	Theological meaning	Bengali rendering & risk
young plant יוֹנֵק / yoneq a suckling shoot; tender sprout	sapling, shoot, tender growth ”tender shoot,” “young plant”	Frailty and inconspicuous beginnings of the Messiah’s earthly appearance — the opposite of royal splendor expected of a king.	New term: কোমল চারাগাছ (komol charagach, tender sapling). Risk: Low.
root שֹׁרֶשׁ / shoresh root, root-stock	origin, source, base, ancestral stock ”root,” “root out of dry ground”	Echoes “root of Jesse” (11:1,10) — the same royal-messianic root imagery, now growing from unpromising, “dry ground” circumstances rather than visible glory.	New term: মূল (mul, root). Risk: Medium — must be linked contextually to ch. 11’s “Root of Jesse” (যিশয়ের মূল) for doctrinal continuity.
form / majesty תֹאַר / הָדָר / to’ar / hadar outward shape / splendor, honor	appearance, figure, dignity, glory ”form,” “comeliness,” “majesty,” “splendor”	Deliberately contrasted with divine glory/majesty (মহিমা) elsewhere in Isaiah (6:1-3; 40:5) — the Servant bears no outward royal or divine glamour, yet is later “exalted” (52:13).	New term: রূপ/জাঁকজমক (rup / jakjomok). Risk: Medium — must not be read as denying his true dignity, only his outward unimpressiveness.
desire חָמַד / chamad to take delight in, covet	desire, delight in, find attractive ”desire,” “delight in,” “find attractive”	Same root as the tenth commandment’s “covet.” Here negated: nothing in his appearance drew human admiration.	New term: আকাঙ্ক্ষা করা (akankha kora, to desire). Risk: Low.

Verse 3 — “He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.”

Terms	Variants	Theological meaning	Bengali rendering & risk
despised נִבְזֶה / nivzeh held in contempt, treated as worthless	scorn, contempt, disdain ”despised,” “held in low esteem”	Social and religious rejection of the one who would become Israel’s atoning representative — anticipates the crucifixion narratives (Mark 15:29-32).	New term: ঘৃণিত/অবজ্ঞাত (ghrinito / obojnnato). Risk: Medium.
man of sorrows אִישׁ מַכְאֹבוֹת / ish makhovot man of pains	grief-stricken man, man acquainted with suffering ”man of sorrows,” “man of suffering”	Establishes the Servant’s genuine, personal experience of human anguish — foundational to the doctrine of Christ’s true humanity (see baseline doctrine Humanity of Christ).	New term: বেদনার মানুষ / দুঃখের মানুষ (bedonar manush / dukkher manush). Risk: High — must preserve genuine, non-illusory human suffering; must not be softened to mere sympathy-language.
grief / sickness חֹלִי / choli sickness, disease, grief	illness, suffering, affliction ”grief,” “sickness,” “acquainted with grief”	Broadens sorrow to embodied affliction — anticipates v.4’s “borne our griefs.”	New term: রোগ-দুঃখ (rog-dukkho). Risk: Low.
esteemed חָשַׁב / chashav to reckon, account, consider	count, credit, impute, value ”esteemed,” “accounted,” “reckoned”	Critical cross-reference: this is the same Hebrew root (חָשַׁב, chashav) rendered “counted/credited” in Genesis 15:6 (“and he counted/credited it to him as righteousness”) — the OT root underlying the doctrine of imputed righteousness (আরোপিত ধার্মিকতা, baseline Critical term). Here it is used negatively (“we did not esteem/count him of worth”), but the same verb recurs positively at v.11 (“he shall justify/count-righteous many”).	Reuse-adjacent term: গণ্য করা (gonyo kora, to count/reckon) — same verb family as baseline ধার্মিক বলে গণ্য হওয়া. Risk: Critical — translators must recognize and preserve this verbal linkage across the whole passage.

Verse 4 — “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.”

Term	Original / Transliteration	Literal meaning	Semantic range	English variants	Theological meaning	Bengali rendering & risk
borne	נָשָׂא / nasa	to lift, carry, bear (also “forgive,” lit. “bear away”)	carry, bear, lift, take away, forgive	”borne,” “carried,” “taken up”	The verb used for bearing sin/guilt throughout Leviticus (e.g., the scapegoat “bears” iniquity, Lev 16:22). First occurrence of the substitution motif that dominates the chapter.	New term: বহন করা (bohon kora, to bear/carry). Risk: Critical — this is a technical sacrificial term; must be rendered consistently every time it recurs in vv. 4, 11, 12.
carried	סָבַל / sabal	to bear a heavy load	carry a burden, bear a weight	”carried,” “borne a burden”	Reinforces v.4a with a synonym emphasizing weight/burden — Christ bearing the crushing weight of sin.	New term: ভার বহন করা (bhar bohon kora). Risk: High.
stricken	נָגוּעַ / nagua	struck, plagued (root used for leprosy/disease)	afflicted with disease, plagued, struck	”stricken,” “plagued,” “struck (with disease)“	The onlookers wrongly assume the Servant’s suffering is divine punishment for his own sin (cf. Job’s friends) — the text corrects this misreading in v.5.	New term: আঘাতপ্রাপ্ত (aghatoprapto). Risk: Medium — must not imply the Servant deserved this affliction.
smitten by God	מֻכֵּה אֱלֹהִים / mukkeh Elohim	struck by God	beaten, judged, punished by God	”smitten by God,” “struck down by God”	The onlookers’ (mistaken) verdict, later reversed: he was struck for us, not for his own guilt (v.5). Reuse ঈশ্বর (baseline God term).	New phrase: ঈশ্বরের দ্বারা আঘাতপ্রাপ্ত (Ishshorer dara aghatoprapto). Risk: High — must be framed so the reader distinguishes the bystanders’ false verdict from the narrator’s true verdict in the following verse.
afflicted	מְעֻנֶּה / me’unneh	humbled, bowed down, oppressed	humbled, afflicted, brought low	”afflicted,” “brought low”	New term: ক্লিষ্ট/নত করা হয়েছে (klishto). Risk: Low.

Verse 5 — “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.”

This is the doctrinal center of the entire chapter — the clearest Old Testament statement of penal substitutionary atonement.

Terms	Variants	Theological meaning	Bengali rendering & risk
pierced מְחֹלָל / mecholal (root חלל, chalal) pierced through, fatally wounded, profaned	wounded fatally, run through, pierced ”pierced,” “wounded,” “run through”	Physical, fatal wounding — anticipates the crucifixion’s literal piercing (John 19:34,37; Zechariah 12:10). Must be read as literal bodily suffering, not metaphorical.	New term: বিদ্ধ (biddho, pierced). Risk: Critical — must convey literal bodily wounding, not a spiritualized metaphor; foundational to the doctrine of the Incarnation (দেহধারণ) and real physical atonement.
transgressions פְּשָׁעֵנוּ / pesha’enu (root פשע, pesha) rebellion, revolt, breach of relationship	willful rebellion, transgression, crime ”transgressions,” “rebellion,” “our sins”	Distinct nuance from פּap/pap (baseline “sin,” general moral failure): pesha carries the sense of active, willful revolt against a rightful authority — covenant-breaking rebellion.	New term: অপরাধ (oporadh, transgression/rebellion). Risk: Critical — keep distinct from পাপ (general sin, baseline) and দোষ (avon, iniquity, below) so that the three-fold vocabulary of guilt in this chapter (pesha/avon/chattah-adjacent) is not flattened into a single Bengali word.
crushed מְדֻכָּא / medukka (root דכא, dakka) crushed, pulverized, ground down	beaten down, oppressed, crushed ”crushed,” “bruised,” “broken”	Intensifies “pierced” — total physical and spiritual devastation borne vicariously. Reappears in v.10 (“it was the LORD’s will to crush him”).	New term: চূর্ণ করা হয়েছিলেন (churno kora hoyechilen). Risk: Critical — same word must recur consistently in v.5 and v.10.
iniquities עֲוֹנֹתֵינוּ / avonoteinu (root עון, avon) guilt, crookedness, moral perversity	guilt, iniquity, culpability ”iniquities,” “our guilt,” “our wrongdoing”	Distinct from pesha (rebellion) and pap (baseline sin) — avon emphasizes the guilt/liability incurred, connected to the “guilt offering” (asham) of v.10.	New term: দোষ (dosh, guilt/iniquity). Risk: Critical — chosen deliberately to share its root with the proposed rendering of “guilt offering” (দোষার্থক বলি) in v.10, preserving the Hebrew’s internal wordplay.
chastisement מוּסָר / musar discipline, correction, instructive punishment	discipline, correction, punishment ”chastisement,” “punishment,” “correction”	The disciplinary punishment that Israel deserved is instead absorbed by the Servant, and its result is peace (shalom) for the guilty.	New term: শাস্তি (shasti, punishment/chastisement). Risk: Critical — শাস্তি (punishment) and শান্তি (peace, baseline term, appearing in the very same verse) are visually and phonetically near-identical in Bengali script (শাস্তি vs. শান্তি); this verse juxtaposes both concepts and demands extremely careful proofreading and possibly a translator note to prevent readers or copyists confusing the two words.
peace שָׁלוֹם / shalom peace, wholeness, well-being	peace, wholeness, welfare, reconciliation ”peace,” “wholeness,” “well-being”	Reuse baseline peace term. This is the OT root of the doctrine of Peace with God (baseline: ঈশ্বরের সাথে শান্তি) achieved through the Servant’s substitutionary suffering — the direct OT antecedent of Romans 5:1.	Reuse baseline শান্তি exactly. Risk: High (per baseline) — do not confuse with শাস্তি above.
wounds / stripes חֲבֻרָתוֹ / chaburato bruise, stripe, welt	wound, stripe, bruise ”wounds,” “stripes,” “bruises”	Quoted in 1 Peter 2:24 (“by his wounds you have been healed”) applied directly to Christ’s atoning death.	New term: ক্ষত (khoto, wound). Risk: High.
healed נִרְפָּא / nirpa (root רפא, rapha) to be healed, made well	healed, cured, restored to health ”healed,” “made whole”	Spiritual healing from sin’s guilt and power, pictured through physical-healing language — must not be reduced to only physical healing (a common devotional over-application) nor purely metaphorical with no bodily resonance.	New term: আরোগ্য পাওয়া / সুস্থ হওয়া (arogyo pawa / shustho howa). Risk: Medium — clarify in context that primary referent is deliverance from sin’s guilt, with physical healing as a secondary, derivative application.

Verse 6 — “All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all.”

Terms	Variants	Theological meaning	Bengali rendering & risk
gone astray תָּעִינוּ / ta’inu (root תעה, ta’ah) to wander, stray	wander, err, go astray, be lost ”gone astray,” “strayed,” “wandered”	Universal human waywardness — a direct OT anticipation of Romans 3:23 (“all have sinned”) and the baseline doctrine Universal Human Accountability.	New term: বিপথে গিয়েছি (bipothe giyechi, “have gone astray”). Risk: High — retain the universal “all” (সকলে) without softening, per baseline validation rule on universality language.
sheep צֹאן / tson flock, sheep (collective)	sheep, flock ”sheep,” “flock”	Sets up the lamb/sheep imagery continued in v.7, deeply resonant with Passover-lamb and “Lamb of God” (John 1:29) typology.	New term: মেষ (mesh, sheep). Risk: Low.
laid on הִפְגִּיעַ / hifgia (root פגע, paga) caused to strike/fall upon, made to encounter	cause to meet/strike, lay upon, impose ”laid on,” “made to fall on,” “caused to bear”	The pivotal verb of substitution: God himself actively transfers the guilt-penalty of “all of us” onto the Servant. This is the OT root of the doctrine of penal substitution underlying baseline Grace (অনুগ্রহ) and Justification.	New term: চাপিয়ে দিয়েছেন (chapiye diyechen, “has laid/imposed upon”). Risk: Critical — must convey active divine transfer of guilt, not passive coincidence of suffering.

Verse 7 — “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep before its shearers is silent, so he opened not his mouth.”

Term	Original / Transliteration	Literal meaning	Semantic range	English variants	Theological meaning	Bengali rendering & risk
oppressed	נִגַּשׂ / nigas	pressed, driven, treated harshly	oppressed, harassed, pressured	”oppressed,” “harshly treated”	New term: উপদ্রুত/পীড়িত (upodruto / pirito). Risk: Low.
lamb	שֶׂה / seh	a young sheep/goat	lamb, young sheep	”lamb”	The lamb-to-slaughter image is the direct OT background for “Lamb of God” (John 1:29, 1 Peter 1:19) and Passover typology (Exodus 12) — a crucial Christological link.	New term: মেষশিশু (meshshishu, “lamb,” lit. “sheep-child”) for this specific image; reuse মেষ generically. Risk: High — this passage is the OT root of the NT title “Lamb of God” (ঈশ্বরের মেষশিশু, established NT Bengali usage); consistency across curricula recommended.
slaughter	טֶבַח / tevach	butchering, killing	slaughter, butchering	”slaughter”	New term: বধ (bodh/badh, slaughter). Risk: Low.
silent	נֶאֱלָמָה / ne’elamah	struck dumb, made silent	silent, mute, speechless	”silent,” “did not open his mouth”	The Servant’s voluntary, non-retaliatory silence under unjust suffering — quoted in 1 Peter 2:23 as the pattern of Christian endurance.	New term: নীরব (nirobo, silent). Risk: Low.

Verse 8 — “By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?”

Terms	Variants	Theological meaning	Bengali rendering & risk
judgment מִשְׁפָּט / mishpat judicial decision, justice, legal verdict	justice, judgment, legal ruling ”judgment,” “justice,” “a judicial hearing”	A miscarriage of legal justice — echoes the unjust trial of Christ (Luke 23; Acts 8:32-33, which quotes this verse directly of Jesus). Distinct from ন্যায়বিচার-doctrine sense of divine justice elsewhere in Isaiah; here it denotes the (corrupted) human legal process.	New term: বিচার (bichar, judgment/trial). Risk: High — context must clarify this is an unjust human legal proceeding, not God’s righteous judgment.
cut off נִגְזָר / nigzar (root גזר, gazar) cut off, severed, excised	cut off, removed, exterminated ”cut off,” “removed from”	Euphemism for a violent, premature death — his life is severed, not naturally ended.	New term: উচ্ছিন্ন হলেন (ucchinno holen, “was cut off”). Risk: Medium.
transgression of my people פֶּשַ�ע עַמִּי / pesha ami the rebellion of my people	reuse pesha (see v.5) “transgression of my people”	Reaffirms substitution: the Servant is struck for the people’s rebellion, not his own.	Reuse অপরাধ (from v.5). Risk: Critical (consistency).

Verse 9 — “And they made his grave with the wicked, and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.”

Term	Original / Transliteration	Literal meaning	Semantic range	English variants	Theological meaning	Bengali rendering & risk
grave	קֶבֶר / kever	burial place, tomb	grave, tomb, sepulcher	”grave,” “tomb”	New term: কবর (kobor). Risk: Low.
wicked	רְשָׁעִים / resha’im	guilty, wicked, criminal	wicked, guilty persons, criminals	”the wicked,” “criminals”	Anticipates the historical detail of Jesus being crucified between criminals yet buried in a rich man’s tomb (Matthew 27:57-60) — a remarkably specific fulfillment.	New term: দুষ্ট লোক (dushto lok). Risk: Low.
violence	חָמָס / chamas	violence, wrongful harm	violence, injustice, wrongdoing	”violence,” “wrong”	Establishes the Servant’s moral innocence — a sinless substitute is required for the atonement to be valid (cf. baseline note on the doctrine of Christ’s sinlessness/Humanity of Christ).	New term: হিংসা/সহিংসতা (shohingshota). Risk: High — must affirm total innocence, foundational to the logic of vicarious substitution.
deceit	מִרְמָה / mirmah	deception, treachery	deceit, fraud, guile	”deceit,” “guile,” “falsehood”	New term: প্রতারণা/ছল (protarona / chhol). Risk: Medium. Quoted in 1 Peter 2:22.

Verse 10 — “Yet it was the will of the LORD to crush him with pain; when he makes his soul an offering for sin, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand.”

Term	Original / Transliteration	Literal meaning	Semantic range	English variants	Theological meaning	Bengali rendering & risk
will / pleased	חָפֵץ / chaphets	to delight in, take pleasure in, will	desire, delight, will, purpose	”it pleased the LORD,” “it was the will of the LORD”	The most theologically delicate phrase in the chapter: God’s sovereign redemptive purpose is accomplished through, not despite, the Servant’s suffering. Must NOT be rendered so as to suggest divine sadism or that suffering itself (rather than its redemptive purpose) delighted God.	New term: ইচ্ছা (iccha, will/purpose) — recommend “সদাপ্রভুর ইচ্ছা ছিল যে…” (it was the LORD’s will/purpose that…) rather than a literal “pleased,” to avoid implying delight in suffering itself. Risk: Critical — requires a translator note distinguishing God’s will for the redemptive purpose from pleasure in suffering as such; connects to the baseline doctrine of Providence (ঈশ্বরের পরিচালনা).
crush	דַּכְּאוֹ / dakka’o	see v.5	crush, break	”to crush him”	Same root as v.5; reinforces the chapter’s central substitution vocabulary.	Reuse চূর্ণ. Risk: Critical (consistency).
offering for sin / guilt offering	אָשָׁם / asham	reparation/guilt offering (a specific Levitical sacrifice, Leviticus 5-7)	guilt offering, sin offering, reparation	”an offering for sin,” “a guilt offering,” “a sin offering”	The single most technical sacrificial term in the chapter: the Servant’s death is explicitly categorized as the Levitical guilt/reparation offering — the sacrifice that both atones for guilt and makes restitution. This is the OT conceptual root of the entire NT atonement vocabulary that later Greek and Bengali render through “sin,” “sacrifice,” and ultimately “justification.”	New term: দোষার্থক বলি (doshartho boli, “guilt/reparation offering”) — built on the same দোষ (dosh) root chosen for “iniquity” in v.5 to preserve the Hebrew’s internal coherence. Risk: Critical — the single highest-stakes term in the chapter for atonement doctrine; requires human theologian review and likely an explanatory footnote on the Levitical guilt-offering background for a Bengali readership unfamiliar with Israel’s sacrificial system.
offspring / seed	זֶרַע / zera	seed, offspring, descendants	seed, offspring, posterity, spiritual descendants	”his offspring,” “his seed,” “his posterity”	The Servant’s vicarious death yields not annihilation but posterity — spiritual descendants (those made righteous by him, v.11), paralleling the Abrahamic “seed” promise. Same root as baseline Seed of David (দায়ূদের বংশ).	Reuse বংশ (bongsho, seed/offspring/lineage — root shared with baseline দায়ূদের বংশ). Risk: High — preserve the deliberate echo of covenant “seed” language.
prosper	יִצְלָח / yitslach	to succeed, prosper, thrive	succeed, prosper, be effective	”shall prosper,” “shall succeed”	New term: সফল হবে (shofol hobe). Risk: Low.

Verse 11 — “Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.”

The most direct Old Testament statement of the doctrine of justification.

Term	Original / Transliteration	Literal meaning	Semantic range	English variants	Theological meaning	Bengali rendering & risk
anguish	עָמָל / amal	toil, labor, trouble, anguish	hard labor, trouble, anguish, misery	”anguish,” “travail,” “the toil of his soul”	New term: যাতনা (jatona, anguish). Risk: Low.
knowledge	דַּעַת / da’at	knowledge, acquaintance, experiential understanding	knowledge, understanding, personal acquaintance	”by his knowledge,” “through knowledge of him”	Relational, experiential knowledge — knowledge of and by the Servant that produces righteousness in others; NOT abstract intellectual knowledge and, crucially, not the Hindu concept of জ্ঞান (jnana) as a self-attained mystical/liberating gnosis (jnana yoga) that is one of the classical Hindu paths to moksha.	New term: জ্ঞান (gyan, knowledge) — the standard Bengali word, but flagged: Risk High — জ্ঞান in Bengali religious usage strongly evokes the Hindu jnana-yoga path of self-attained liberating insight; translators must ensure surrounding phrasing makes clear this is relational knowledge of the Servant granted by him, not self-achieved gnosis, echoing the same caution already applied to শক্তি in the baseline package.
righteous one, my servant	עַבְדִּי צַדִּיק / avdi tsaddiq	my servant, righteous one	my righteous servant	”the righteous one, my servant”	tsaddiq (righteous) is the adjectival form of the same root as baseline ধার্মিকতা/ধার্মিক (dharmikota/dharmik). ebed (servant) is the technical title of the Servant Songs.	Reuse ধার্মিক (dharmik, righteous) for tsaddiq; new term দাস (das, servant) for ebed — see full discussion under Ch. 41-53 “Servant” entry below. Risk: Critical for both components.
make many to be accounted righteous	יַצְדִּיק רַבִּים / yatsdiq rabbim (hiphil, causative, of צדק tsadaq)	will cause many to be declared/counted righteous	justify, vindicate, declare righteous, acquit	”shall justify many,” “will make many righteous,” “will declare many righteous”	This is the precise Hebrew equivalent of the NT/baseline doctrine of Justification — the forensic declaration of righteousness, not moral transformation, applied to “many” (a term picked up in Mark 10:45, Romans 5:15, 19). It must use the exact causative form of the baseline justification phrase.	Reuse-and-extend baseline: ধার্মিক বলে গণ্য করবেন (dharmik bole gonyo korben, “will cause [many] to be counted/declared righteous”) — the causative counterpart of baseline ধার্মিক বলে গণ্য হওয়া. Risk: Critical — this is the single most theologically load-bearing phrase in the entire book of Isaiah for justification doctrine; must be cross-checked against every occurrence of the baseline justification term in Romans-based materials for perfect consistency.
bear	יִסְבֹּל / yisbol (same root as v.4 sabal)	will bear, carry	bear, carry a burden	”shall bear their iniquities”	Reuse বহন করবেন (bohon korben). Risk: Critical (consistency with vv. 4, 12).

Verse 12 — “Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors, yet he bore the sin of many, and makes intercession for the transgressors.”

Term	Original / Transliteration	Literal meaning	Semantic range	English variants	Theological meaning	Bengali rendering & risk
portion	חֵלֶק / chelek	share, portion, allotment	share, portion, inheritance	”a portion,” “a share”	The Servant’s exaltation and reward following his humiliation — the OT root of the NT pattern of humiliation-then-exaltation (Philippians 2:6-11).	New term: অংশ (ansho). Risk: Low.
poured out his soul	הֶעֱרָה נַפְשׁוֹ / he’erah nafsho	emptied out his life/soul	gave up his life, emptied himself	”poured out his soul to death,” “gave his life”	Voluntary self-giving unto death — distinct from a victim overpowered against his will; the Servant actively surrenders his own life.	New term: প্রাণ ঢেলে দিলেন (pran dhele dilen, “poured out his life”). Risk: High — must convey voluntary self-sacrifice, not passive victimhood.
numbered with the transgressors	נִמְנָה / nimnah (root מנה, manah)	counted, reckoned among	counted among, classed with	”numbered with,” “counted among”	Reuse গণিত হলেন (gonito holen). Risk: Medium.
bore the sin of many	נָשָׂא חֵטְא רַבִּים / nasa chet rabbim	carried/lifted the sin of many	bore, took away	”bore the sin of many,” “carried the sins of many”	Culminating restatement of the substitution motif (nasa, as in v.4) — quoted in Hebrews 9:28 (“Christ…to bear the sins of many”).	Reuse বহন করলেন (bohon korlen). Risk: Critical (consistency).
makes intercession	יַפְגִּיעַ / yaphgia (same root paga as v.6)	intervenes, intercedes, mediates	intercede, mediate, plead on behalf of	”makes intercession,” “intervenes for”	The Servant’s death flows into ongoing intercession — the OT root of the doctrine of Christ’s heavenly intercession (Romans 8:34; Hebrews 7:25). Directly reuses the baseline Intercession doctrine term.	Reuse baseline মধ্যস্থতা করলেন (moddhosthota korlen). Risk: Medium (per baseline).
transgressors	פֹּשְׁעִים / posh’im	rebels, transgressors	rebels, sinners, criminals	”the transgressors”	Reuse অপরাধী (oporadhi, from অপরাধ root). Risk: High (consistency).

Core-passage-wide translator note: Isaiah 53 contains the highest concentration of Critical-risk, load-bearing atonement vocabulary in the entire Old Testament. Every occurrence of বহন করা (bear), চূর্ণ (crush), অপরাধ (transgression), দোষ (iniquity), and the justification phrase ধার্মিক বলে গণ্য করা must be checked for cross-verse consistency (vv. 4, 5, 6, 8, 10, 11, 12) before Phase 2 is considered complete. All twelve verses are automatically routed to human theologian review per the Escalation Rules already established in the baseline 12_ai_translation_requirements.md (Incarnation, Deity/Sonship of Christ, Salvation, atonement language).

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PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK OF ISAIAH

Chapter 1 — Introduction: Israel’s Rebellion

Terms	Variants	Theological meaning	Bengali rendering (risk)
rebel / rebellion פָּשַׁע / pasha (verb, root of pesha) to revolt, break faith	rebellion, revolt ”rebelled,” “transgressed”	Introduces the covenant-lawsuit genre; Israel as covenant-breaking child (1:2).	অপরাধ করা (oporadh kora). Risk: High — same root as Isaiah 53:5’s “transgressions”; establishes vocabulary used through the book.
wash / clean רָחַץ / רָחוּ / rachats to wash, cleanse	wash, bathe, purify ”wash yourselves,” “make yourselves clean”	Moral, not ritual, cleansing demanded (1:16) — contrasted with empty ritual sacrifice (1:11-15).	পরিষ্কার/শুচি হওয়া — but flag: avoid শুচি’s ritual-purity overtone (per baseline note on holy/পবিত্র); prefer শুদ্ধ হওয়া (shuddho howa, become clean). Risk: Medium.
righteousness / justice (paired) צֶדֶק / מִשְׁפָּט / tsedeq / mishpat rightness / judgment	righteousness / justice, paired formula ”righteousness and justice”	Introduces the paired formula (tsedeq + mishpat) that recurs across the book as the content of true covenant faithfulness — foundational for the doctrine Judgment on Israel’s Idolatry and Injustice.	ধার্মিকতা (reuse baseline) + ন্যায়বিচার (nyaybichar, new term for mishpat/justice). Risk: High — establishes the crucial distinction between ধার্মিকতা (right standing/character) and ন্যায়বিচার (justice enacted toward others), both needed throughout Isaiah’s social-justice oracles.
harlot / unfaithful city זוֹנָה / zonah prostitute, one who is unfaithful	prostitute, harlot, unfaithful one ”how the faithful city has become a whore” (1:21)	Covenant-unfaithfulness imagery applied to Jerusalem — sensitive imagery requiring careful, non-gratuitous handling in translation.	ব্যভিচারিণী (bebhicharini, “adulteress/unfaithful woman”) preferred over a cruder term. Risk: Medium — must retain the covenant-infidelity metaphor without unnecessary crudeness.

Chapter 2 — The Mountain of the LORD; Day of Judgment on Pride

Term	Hebrew/Translit	Literal	Semantic range	English variants	Theological meaning	Bengali rendering (risk)
day of the LORD	יוֹם יְהוָה / yom YHWH	day of the LORD	a decisive day of divine intervention/judgment	”the day of the LORD,” “that day”	Eschatological day of God’s judgment on human pride and idolatry, recurring across the book (2:12; 13:6,9; 34:8).	সদাপ্রভুর দিন (Sadaprabhur din). Risk: High — see LORD/সদাপ্রভু discussion below.
idols	אֱלִילִים / elilim	worthless things, nothings (a deliberate pun on “gods,” elohim)	idols, false gods, worthless images	”idols,” “false gods”	The Hebrew wordplay (“nothings” vs. “elohim/gods”) mocks idols as powerless nonentities — a polemic sharpened in chs. 40-46.	মূর্তি (murti). Risk: Critical — see extended discussion at Ch. 44 below; this is the first occurrence of Isaiah’s central idol-polemic vocabulary.
pride / haughtiness	גַּאֲוָה / ga’avah	height, elevation, pride	pride, arrogance, haughtiness	”the pride of man,” “haughtiness”	New term: অহংকার (ohongkar). Risk: Low.

Chapters 3-4 — Judgment on Leaders; the Branch of the LORD

Terms	Variants	Theological meaning	Bengali rendering (risk)
Branch of the LORD צֶמַח יְהוָה / tsemach YHWH sprout, growth, branch	shoot, sprout, branch ”the Branch of the LORD” (4:2)	First Messianic “Branch” title in Isaiah, resumed at 11:1 (root/branch of Jesse) and Jeremiah 23:5 — a title for the coming righteous Davidic ruler.	শাখা (shakha, branch/shoot). Risk: High — must be recognized and rendered consistently with the Root/Branch imagery of ch. 11 and 53:2.
holy remnant קָדוֹשׁ / הַנִּשְׁאָר / qadosh / hannish’ar holy / that which remains	holy remnant, survivors set apart ”everyone who is left…will be called holy” (4:3)	Introduces the “remnant” doctrine — a holy minority preserved through judgment; reused extensively chs. 10-11, 37, 65-66.	পবিত্র (reuse baseline) + অবশিষ্ট লোক (oboshishto lok, “remaining people,” new term for remnant). Risk: High.

Chapter 5 — The Song of the Vineyard

Terms	Variants	Theological meaning	Bengali rendering (risk)
vineyard כֶּרֶם / kerem vineyard	vineyard, planted field ”vineyard”	Israel as God’s carefully planted, then disappointing, vineyard (5:1-7) — reused in the NT parable tradition (Matthew 21:33-46).	দ্রাক্ষাক্ষেত্র (drakkhakkhetro, vineyard). Risk: Medium — established Bengali Bible term; ensure consistency with Gospel parable vocabulary if cross-referenced.
woe הוֹי / hoy alas, woe	an oracular cry of doom ”Woe to those who…” (5:8,11,18,20,21,22)	The prophetic “woe-oracle” form, structuring the six-fold indictment of social injustice in ch. 5 and recurring throughout (10:1; 28:1; 29:1; 30:1; 31:1; 33:1).	দুর্ভোগ (durbhog, woe/disaster) or ধিক্ (dhik, an interjection of lament/rebuke). Risk: Low — but establish one consistent rendering for the recurring oracular formula.

Chapter 6 — The Holiness and Majesty of God (Isaiah’s Call)

The theological anchor chapter for the doctrine “The Holiness and Majesty of God.”

Terms	Variants	Theological meaning	Bengali rendering (risk)
holy, holy, holy קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ / qadosh qadosh qadosh holy (tripled)	set apart, morally/ontologically transcendent ”Holy, holy, holy is the LORD of hosts”	The threefold repetition (a Hebrew superlative device) declares God’s holiness as absolute and total — quoted directly in Revelation 4:8. Foundational verse for the doctrine of Divine Holiness.	Reuse baseline পবিত্র পবিত্র পবিত্র (pobitro pobitro pobitro). Risk: Critical — must retain the tripled form exactly; do not paraphrase as a single intensified adjective (“supremely holy”), since the threefold liturgical form is itself theologically significant and carries into NT worship (Revelation 4:8).
LORD of hosts יְהוָה צְבָאוֹת / YHWH Tseva’ot LORD of armies	LORD of hosts/armies, sovereign commander of heavenly and earthly forces ”the LORD of hosts,” “LORD Almighty”	Emphasizes God’s sovereign command over all created powers — connects to the doctrine “The Sovereignty of God over the Nations.”	সদাপ্রভু সৈন্যাধ্যক্ষ or বাহিনীগণের সদাপ্রভু (Sadaprabhu Bahinigoner, “LORD of hosts/armies”). Risk: High — new compound title; must be distinguished from a merely military-political title (avoid connotations of an earthly army-general deity).
glory כָּבוֹד / kavod weight, heaviness, honor, glory	glory, honor, weighty splendor ”the whole earth is full of his glory”	Reuse baseline glory term. God’s radiant, weighty honor filling all creation — the doctrinal partner-term to “holy” in this vision.	Reuse মহিমা. Risk: High (per baseline).
seraphim שְׂרָפִים / seraphim burning ones	a class of angelic beings; lit. “burning ones" "seraphim”	Transliterated proper noun for the six-winged heavenly beings attending God’s throne; not equivalent to any Hindu or Islamic angelic/deva category.	New term: সরাফ (shoraph, transliterated). Risk: Medium — transliterate rather than substitute a culturally loaded term (avoid দেবদূত-adjacent confusion with Hindu deva concepts if possible; consider a brief gloss “স্বর্গীয় প্রাণী” (heavenly being) on first use).
unclean lips טָמֵא שְׂפָתַיִם / tame sfatayim unclean of lips	ritually/morally unclean speech ”I am a man of unclean lips”	Isaiah’s confession of sin in God’s holy presence — moral, not merely ceremonial, uncleanness.	New term: অশুচি ওষ্ঠ (oshuchi ostho) — but note baseline already reserves অশুচি for ritual-impurity contexts distinct from পাপ (moral sin); here the confession is explicitly moral, so pair with পাপী (papi, sinful) for clarity. Risk: Medium.
burning coal / atonement גֶּחֶל / gechel; כָּפַר / kaphar (implied) burning coal; to atone, cover	atoning cleansing ”your guilt is taken away, and your sin atoned for”	The coal from the altar enacts symbolic atonement — establishing the altar/atonement pattern later fulfilled fully in the Servant’s sacrifice (ch. 53).	New term: প্রায়শ্চিত্ত (prayashchitto, atonement) — commonly used Bengali Christian term for atonement; flag risk that প্রায়শ্চিত্ত is also a Hindu term for penance/expiation performed by the sinner themselves (self-atonement through penance/ritual), whereas here atonement is performed for Isaiah by God’s initiative via the altar. Risk: High — pair with clarifying context that this atonement is divinely initiated, not self-achieved penance.
Here am I, send me הִנְנִי שְׁלָחֵנִי / hineni shelacheni behold me, send me	volunteer response to a divine call ”Here am I! Send me”	The paradigm of prophetic/apostolic calling — directly parallel to baseline doctrines Divine Calling (আহ্বান) and Apostleship (প্রেরিত).	এই আমি, আমাকে পাঠান (ei ami, amake pathan). Reuse আহ্বান-family vocabulary. Risk: Medium.
holy seed / stump זֶרַע קֹדֶשׁ / zera qodesh; מַצֶּבֶת / matsevet (stump) holy seed; stump/stock	remnant seed, surviving stock ”the holy seed is its stump” (6:13)	Even after near-total judgment, a holy remnant-seed remains — links remnant theology (ch. 4, 10-11) to the Servant’s “offspring/seed” in 53:10.	পবিত্র বংশ (pobitro bongsho, “holy seed/lineage”). Risk: High — links to seed of David baseline vocabulary.

Chapters 7-8 — The Immanuel Sign

Anchor chapters for the doctrine “The Coming Messiah” (Incarnation background).

Terms	Variants	Theological meaning	Bengali rendering (risk)
sign אוֹת / ot sign, token, mark	sign, token, proof, omen ”the LORD himself will give you a sign” (7:14)	A divinely given confirming token of a promise — theological, not merely predictive/omen-based (contra folk-astrological “signs,” গণনা, already rejected in baseline for “prophecy”).	চিহ্ন (chinho, sign/token). Risk: Medium — must not be confused with astrological omen-reading (গণনা).
virgin / young woman עַלְמָה / almah young woman of marriageable age	young woman, maiden; (LXX renders parthenos, “virgin”) “the virgin shall conceive,” “the young woman shall conceive”	Critical exegetical and doctrinal fork: almah in ordinary Hebrew usage denotes a young woman of marriageable age (not the technical term for virgin, which is betulah), yet the LXX translators rendered it παρθένος (parthenos, virgin), and Matthew 1:23 quotes this LXX rendering to ground the doctrine of the virgin birth. The Bengali rendering must follow the settled New Testament Christian doctrinal tradition (virgin birth), not a “young woman” rendering that would appear to undercut it.	কুমারী (kumari, virgin) — this is the established Bengali NT rendering for parthenos (Matthew 1:23, Luke 1:27) and must be used here to preserve doctrinal and cross-textual consistency with the NT fulfillment text. Risk: Critical — requires a translator/footnote explaining the Hebrew almah / LXX parthenos relationship for informed readers, while the main text retains কুমারী per settled Christian usage.
Immanuel עִמָּנוּ אֵל / Immanu El God with us	”God is with us” (a theophoric name/title) “Immanuel,” “God with us”	The name itself asserts the doctrine of Incarnation before any narrative fulfillment — “God with us” as a person, not merely a slogan of divine favor.	ইম্মানুয়েল (established Bengali NT form, Matthew 1:23). Risk: Critical — reuse this established transliterated form exactly; do not translate the meaning (“ঈশ্বর আমাদের সাথে”) as a substitute for the name itself in the text, though the meaning may be given in a footnote.

Chapter 9 — The Messianic Child; Throne Names

Anchor chapter for the doctrines Deity of Christ / Sonship of Christ (Messianic anticipation).

Terms	Variants	Theological meaning	Bengali rendering (risk)
Wonderful Counselor פֶּלֶא יוֹעֵץ / pele yo’ets wonder-counselor	one who gives extraordinary/miraculous counsel ”Wonderful Counselor”	First of four throne-names (9:6) describing the child to be born — royal-messianic titulary drawing on ancient Near Eastern coronation-name conventions but exceeding them in scope.	আশ্চর্য মন্ত্রণাদাতা (ashcharya montronadata). Risk: High.
Mighty God אֵל גִּבּוֹר / El Gibbor God, mighty one / mighty God	God Almighty, warrior-God ”Mighty God”	Directly ascribes full deity — El (God) qualified by Gibbor (mighty/warrior) — to the child. This is one of the sharpest Old Testament assertions of the coming Messiah’s deity, directly underlying the baseline doctrine Deity of Christ.	পরাক্রমী ঈশ্বর (parakrami Ishshor) — reusing baseline ঈশ্বর exactly, qualified by পরাক্রমী (mighty). Risk: Critical — must never be softened to a merely heroic or “godlike” figure; this is a direct ascription of deity to the Messiah centuries before the incarnation.
Everlasting Father אֲבִי־עַד / Avi-Ad father of eternity / eternal father	father/source of everlasting (time), eternal protector-father ”Everlasting Father,” “Father of Eternity”	A title of eternal fatherly authority and provision, NOT an identification of the Messiah with the Person of the Father in the later, developed doctrine of the Trinity — requires a translator note distinguishing “Father of eternity” (an ancient royal-protector title) from modalistic confusion of Son-as-Father.	অনন্তকালীন পিতা (anontokalin Pita) — reusing baseline পিতা. Risk: Critical — requires an explicit translator note guarding against modalism (the Son is not the Father-Person); frame as “eternal source/protector,” an ancient royal-title convention, not a Trinity-Person claim.
Prince of Peace שַׂר־שָׁלוֹם / Sar-Shalom prince/ruler of peace	ruler who brings/embodies peace ”Prince of Peace”	Reuse baseline peace (শান্তি) as the root; the Messiah’s reign is characterized by shalom in its fullest covenantal sense.	শান্তির রাজকুমার/রাজপুত্র (shantir rajkumar/rajputro). Risk: High.
throne of David כִּסֵּא דָוִד / kisse David throne of David	Davidic royal throne ”the throne of David”	Directly reuses baseline দায়ূদ (David); establishes the child’s Davidic royal legitimacy, fulfilled in the doctrine Davidic Covenant.	দায়ূদের সিংহাসন (Dayuder simhashon) — reuse দায়ূদ + new term সিংহাসন (throne). Risk: High.

Chapter 10 — Assyria, the Rod of God’s Anger; a Remnant Will Return

Term	Hebrew/Translit	Literal	Semantic range	English variants	Theological meaning	Bengali rendering (risk)
rod of my anger	שֵׁבֶט אַפִּי / shevet appi	rod/staff of my nostril(-anger)	instrument of judgment	”the rod of my anger” (10:5)	God’s sovereign use of a pagan empire as an instrument of judgment on his own people — foundational to the doctrine The Sovereignty of God over the Nations.	আমার ক্রোধের দণ্ড (amar krodher dondo). Risk: High — must convey that God sovereignly directs even pagan nations without endorsing their cruelty as righteous in itself.
remnant will return	שְׁאָר יָשׁוּב / she’ar yashuv	a remnant shall return	surviving remnant returning from exile/judgment	”a remnant shall return” (10:20-22, cf. the naming of Isaiah’s son Shear-jashub, 7:3)	Reuse অবশিষ্ট লোক (from ch. 4). Risk: High (consistency).

Chapter 11 — The Root of Jesse; the Sevenfold Spirit

Anchor chapter for the doctrine “The Coming Messiah.”

Term	Hebrew/Translit	Literal	Semantic range	English variants	Theological meaning	Bengali rendering (risk)
shoot / root of Jesse	חֹטֶר / נֵצֶר מִשֳּׁרָשָׁיו / choter / netser mishorashav	shoot from the stump / branch from his roots	shoot, sprout, branch, root	”a shoot from the stump of Jesse,” “a branch from his roots”	The definitive Davidic-messianic-lineage image, resumed from 4:2’s “Branch” and echoed at 53:2’s “root out of dry ground”; quoted in Romans 15:12.	যিশয়ের মূল (Jishoyer mul, “Root of Jesse”) — new proper name যিশয় (Jishoy) for “Jesse” (Bengali Bible convention), reuse মূল (root, from 53:2). Risk: High.
Spirit of the LORD (sevenfold)	רוּח יְהוָה / ruach YHWH — wisdom, understanding, counsel, might, knowledge, fear of the LORD	spirit/breath of the LORD	the Spirit’s manifold enabling presence	”the Spirit of the LORD shall rest upon him”	Reuse baseline পবিত্র আত্মা (Holy Spirit) resting fully upon the Messiah — the OT root of the NT doctrine of the Spirit’s anointing of Christ (cf. Luke 3:22; 4:18, quoting Isaiah 61).	Reuse পবিত্র আত্মা. Risk: Critical (per baseline).
fear of the LORD	יִרְאַת יְהוָה / yirat YHWH	fear/awe of the LORD	reverent awe, not terror	”the fear of the LORD”	New term: সদাপ্রভুর ভয় (Sadaprabhur bhoy) — though ভয় (bhoy) primarily means “fear/dread”; consider পরিশুদ্ধ ভয়-শ্রদ্ধা (reverent awe) as a clarifying gloss. Risk: Medium — must distinguish reverent awe from servile terror.

Chapter 12 — Song of Praise for Salvation

Term	Hebrew/Translit	Literal	Semantic range	English variants	Theological meaning	Bengali rendering (risk)
salvation	יְשׁוּעָה / yeshu’ah (same root as the name “Yeshua/Jesus”)	deliverance, salvation	rescue, salvation, deliverance	”Behold, God is my salvation” (12:2)	Reuse baseline পরিত্রাণ. Notable etymological link: yeshu’ah shares its root with the name Yeshua (Jesus) — worth a brief translator note on the name-meaning connection, without overstating a direct grammatical equivalence.	Reuse পরিত্রাণ. Risk: Critical (per baseline).
wells of salvation	מַעְיְנֵי הַיְשׁוּעָה / ma’yenei hayeshu’ah	springs/wells of salvation	source, wellspring	”the wells of salvation” (12:3)	New term: পরিত্রাণের কূপ/উৎস (poritraner kup/utsho). Risk: Low.

Chapters 13-23 — Oracles Against the Nations

Anchor chapters for the doctrine “The Sovereignty of God over the Nations.”

Terms	Variants	Theological meaning	Bengali rendering (risk)
burden / oracle מַשָּׂא / massa that which is lifted/carried	a solemn, weighty prophetic pronouncement (technical genre marker) “the burden of Babylon,” “an oracle concerning Moab”	A fixed technical heading introducing each nation-oracle (13:1; 15:1; 17:1; 19:1; 21:1,11,13; 22:1; 23:1) — signals God’s sovereign jurisdiction extending over every nation, not just Israel.	ভারবাণী (bharbani, “burden-oracle”) or ঘোষণা (ghoshona, pronouncement). Risk: Medium — establish one consistent rendering for this recurring technical heading across all eleven oracles.

Chapters 14 (Babylon/the fallen king, “Day Star, son of Dawn”), 15-16 (Moab), 17 (Damascus), 18 (Cush), 19-20 (Egypt), 21 (Babylon, Edom/Dumah, Arabia), 22 (Valley of Vision/Jerusalem), 23 (Tyre): no new load-bearing theological vocabulary beyond “burden/oracle” (massa) already introduced at ch. 13, “day of the LORD” (ch. 2), and “idols” (ch. 2); each oracle reapplies these established terms to a specific nation, consistently reviewed and explicitly noted as reused rather than newly coined.

Chapters 24-27 — The “Isaiah Apocalypse”

Anchor chapters for the doctrines “The New Heavens and New Earth” (anticipatory) and resurrection hope.

Terms	Variants	Theological meaning	Bengali rendering (risk)
swallow up death בִּלַּע הַמָּוֶת / billa hammavet he will swallow death	to destroy, annihilate death itself ”he will swallow up death forever” (25:8)	Quoted/echoed in 1 Corinthians 15:54 — the eschatological defeat of death itself, not merely individual deliverance from dying.	মৃত্যুকে গ্রাস করবেন (mrittuke gras korben, “will swallow up death”). Risk: High.
Leviathan לִוְיָתָן / Livyatan (proper name of a sea-monster)	a chaos-monster/dragon figure symbolizing hostile world powers ”Leviathan the twisting serpent” (27:1)	Cosmic-mythic imagery of chaos/evil powers subdued by God — polemical use of ANE mythic imagery to assert God’s total sovereignty, not an endorsement of the underlying mythology.	লিব্যাথন (transliterated). Risk: Low — transliterate as a proper name; brief gloss recommended on first use.
your dead shall live יִחְיוּ מֵתֶיךָ / yichyu meteicha your dead ones will live	bodily resurrection of the dead ”your dead shall live; their bodies shall rise” (26:19)	One of the Old Testament’s clearest explicit statements of bodily resurrection hope, directly underlying the baseline Resurrection doctrine.	Reuse baseline পুনরুত্থান-family vocabulary: মৃতেরা জীবিত হবে, তাদের দেহ উঠবে (mritera jibito hobe, tader deho uthbe). Risk: Critical — must use পুনরুত্থান-consistent vocabulary and never পুনর্জন্ম (reincarnation), per baseline forbidden-substitution rule.

Chapter 28 — The Cornerstone; Woe to Drunken Scoffers

Terms	Variants	Theological meaning	Bengali rendering (risk)
tested/precious cornerstone אֶבֶן פִּנַּת יִקְרַת מוּסָד / even pinnat yiqrat musad a stone, a corner, precious, a foundation	a foundation cornerstone, tested and precious ”a stone, a tested stone, a precious cornerstone” (28:16)	Quoted in Romans 9:33, 1 Peter 2:6 of Christ as the foundation stone of the church — direct Messianic/Christological typology.	কোণের প্রধান পাথর (koner prodhan pathor, “chief cornerstone”). Risk: High — must be recognized as Messianic typology, not merely an architectural metaphor.

Chapter 29 — Hypocrisy and Hidden Wisdom

Terms	Variants	Theological meaning	Bengali rendering (risk)
hearts far from me לִבּוֹ רִחַק / libbo richaq his heart is distant	outward ritual without inward devotion ”this people…their heart is far from me” (29:13, quoted Matthew 15:8)	Reuse existing পাপ/অন্তর (heart) vocabulary — no new Critical term; establishes the recurring “lip-service vs. heart” contrast reused in the NT quotation.	অন্তর দূরে থাকা (ontor dure thaka). Risk: Low.

Chapters 30-31 — Trust in Egypt vs. Trust in the LORD

Terms	Variants	Theological meaning	Bengali rendering (risk)
quietness and trust שֶׁקֶט וּבֶטַח / sheqet u-vetach; and נַחַת וְשֶׁקֶט / nachat vesheqet stillness and trust	calm confidence versus anxious self-reliance ”in quietness and in trust shall be your strength” (30:15)	Trust (bittachon-root) in the LORD alone versus political/military self-reliance — connects conceptually to baseline Faith (বিশ্বাস) but applied to national policy rather than personal salvation.	নিশ্চিন্ত বিশ্রাম ও বিশ্বাস (nishchinto bishram o bishwas) — reuse বিশ্বাস (trust). Risk: Medium.

Chapter 32 — A Righteous King; the Spirit Poured Out

Terms	Variants	Theological meaning	Bengali rendering (risk)
Spirit poured out from on high יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם / ye’areh aleinu ruach mimarom Spirit poured out on us from above	outpouring of the Spirit, eschatological renewal ”until the Spirit is poured upon us from on high” (32:15)	Reuse পবিত্র আত্মা; anticipates the fuller outpouring texts of 44:3 and Joel 2:28, fulfilled at Pentecost (Acts 2).	Reuse পবিত্র আত্মা ঢেলে দেওয়া (Pobitro Attha dhele dewa). Risk: Critical (per baseline).

Chapter 33 — The LORD as Judge, Lawgiver, and King

Terms	Variants	Theological meaning	Bengali rendering (risk)
the LORD is our judge, lawgiver, king שֹׁפְטֵנוּ / מְחֹקְקֵנוּ / מַלְכֵּנוּ / shoftenu / mechoqqenu / malkenu our judge / our lawgiver / our king	threefold sovereignty title ”the LORD is our judge, the LORD is our lawgiver, the LORD is our king” (33:22)	A concentrated threefold declaration of divine sovereignty in every sphere (judicial, legislative, royal) — reinforces the doctrine of the Sovereignty of God.	আমাদের বিচারক…ব্যবস্থাদাতা…রাজা (reuse ব্যবস্থা root for lawgiver). Risk: Medium.

Chapter 34 — The Day of Vengeance

Terms	Variants	Theological meaning	Bengali rendering (risk)
day of vengeance יוֹם נָקָם / yom naqam day of vengeance/vindication	day of retributive justice ”the day of the LORD’s vengeance” (34:8)	Divine, not human, vengeance — righteous vindication of the oppressed and judgment of oppressors, resumed at 61:2 and 63:4.	প্রতিশোধের দিন (protishoder din) — flag: প্রতিশোধ (revenge) can sound like personal vindictiveness; consider প্রতিফল/প্রতিফলদানের দিন (day of just recompense) as a softer, more juridical alternative. Risk: Medium.

Chapter 35 — The Highway of Holiness

Terms	Variants	Theological meaning	Bengali rendering (risk)
highway of holiness מַסְלוּל / דֶּרֶךְ הַקֹּדֶשׁ / maslul / derekh haqqodesh a raised road / the way of holiness	a consecrated, safe processional way ”a highway shall be there, and it shall be called the Way of Holiness” (35:8)	Reuse পবিত্র (holy); new compound পবিত্রতার রাজপথ (pobitrotar rajpath). Anticipates the “way” imagery John the Baptist applies to himself (40:3, quoted Matthew 3:3).	পবিত্রতার রাজপথ. Risk: Medium.
eyes/ears opened תִּפָּקַחְנָה עֵינֵי / עָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה eyes of the blind will be opened; ears of the deaf unstopped	healing of blindness/deafness (literal and figurative) “the eyes of the blind shall be opened…the ears of the deaf unstopped” (35:5)	Messianic healing signs later cited by Jesus as evidence of his identity (Matthew 11:5; Luke 7:22, quoting Isaiah).	চোখ খোলা যাবে, কানে শুনতে পাবে। Risk: Medium — recognize Messianic-sign significance.

Chapters 36-39 — Historical Narrative: Hezekiah and Sennacherib

Primarily historical narrative recording the Assyrian siege, Hezekiah’s illness and prayer, and the Babylonian envoys. No new load-bearing theological vocabulary beyond proper names and terms already established (সদাপ্রভু, ব্যবস্থা, ঈশ্বর, প্রার্থনা/prayer, ভাববাদী for Isaiah himself). Proper names requiring standard established Bengali Bible forms: Hezekiah = হিষ্কিয় (Hishkiyo), Sennacherib = সন্‌হেরীব (Sonherib), Merodach-baladan = মেরোদক্‌বলদন. Risk: Low (proper names only).

Chapters 40-48 — Comfort, the Sovereignty of God over the Nations, Idolatry Exposed, Cyrus

Anchor chapters for “Comfort and Restoration for God’s People” and “The Sovereignty of God over the Nations.”

Chapter 40

Terms	Variants	Theological meaning	Bengali rendering (risk)
comfort נַחֲמוּ / nachamu be comforted, console	console, comfort, bring relief ”Comfort, comfort my people” (40:1)	The book’s decisive tonal turn from judgment (chs. 1-39) to comfort/restoration (chs. 40-66) — the doctrinal keynote of the entire second half of Isaiah.	সান্ত্বনা দাও/সান্ত্বনা কর (santona dao). Risk: Medium — must convey God’s own personal comfort and covenant relenting, not mere emotional soothing.
voice crying in the wilderness קוֹל קוֹרֵא בַּמִּדְבָּר / qol qore bammidbar a voice calling in the wilderness	a herald’s proclamation ”a voice cries: ‘In the wilderness prepare the way of the LORD’” (40:3)	Quoted of John the Baptist in all four Gospels — direct Messianic-forerunner prophecy.	মরুভূমিতে একজনের রব — reuse established NT phrasing where possible. Risk: High — must align with Gospel citation vocabulary.
LORD (YHWH) יְהוָה / YHWH the personal covenant name of God (traditionally unvocalized; “I AM”)	the LORD, Yahweh, the covenant name of God ”LORD,” “the LORD,” “GOD” (small caps in English tradition)	This is the most important new term required for the entire Isaiah curriculum. YHWH is God’s personal, covenantal, self-revealed name — occurring hundreds of times throughout Isaiah — and is distinct from the general word for “God” (Elohim, baseline ঈশ্বর) and from “Lord” as a title (Adonai/Kyrios, baseline প্রভু). Established Bengali Bible tradition renders YHWH as সদাপ্রভু (Sadaprabhu, roughly “the ever/eternally-existing Lord”) throughout the Old Testament, reserving প্রভু primarily for Adonai/Kyrios and NT usage.	সদাপ্রভু (Sadaprabhu). Risk: Critical — new term required for this curriculum. Must be added to translation memory immediately: NEVER collapse সদাপ্রভু and প্রভু into a single interchangeable word; the distinction preserves the reader’s ability to recognize when the text is invoking God’s personal covenant name (as in virtually every chapter of Isaiah) versus a general title of lordship.
all flesh is grass כָּל־הַבָּשָׂר חָצִיר / kol habbasar chatsir all flesh is grass	human frailty and transience ”all flesh is grass…the grass withers” (40:6-8)	Contrasts human transience with the enduring word of God (40:8) — quoted 1 Peter 1:24-25.	সমস্त মানুষ তৃণের মতো (shomosto manush trinner moto). Risk: Low.
shepherd רֹעֶה / ro’eh one who tends flocks	shepherd, pastoral leader/protector ”he will tend his flock like a shepherd” (40:11)	Pastoral care imagery for God, later applied fully to Christ (John 10:11).	মেষপালক (meshpalok). Risk: Low.

Chapter 41

Terms	Variants	Theological meaning	Bengali rendering (risk)
fear not אַל־תִּירָא / al tira do not fear	do not be afraid, be reassured ”fear not, for I am with you” (41:10)	A repeated covenant-reassurance formula (also 41:13-14; 43:1,5; 44:2) tied to God’s presence and redeeming action.	ভয় করো না (bhoy koro na). Risk: Low.
Holy One of Israel קְדוֹשׁ יִשְׂרָאֵל / Qedosh Yisra’el the Holy One of Israel	a title combining holiness with covenant relationship to Israel ”the Holy One of Israel” (41:14, and 12 more times in Isaiah)	Combines baseline পবিত্র (holy) with baseline ইস্রায়েল (Israel) into a fixed divine title recurring as one of Isaiah’s most characteristic names for God.	ইস্রায়েলের পবিত্র জন (Israeler pobitro jon). Risk: High — must be rendered identically every occurrence (a signature Isaianic title).
Redeemer גֹּאֵל / go’el kinsman-redeemer; one who buys back/avenges a relative	redeemer, avenger, one who ransoms a family member ”your Redeemer, the Holy One of Israel” (41:14, and pervasively chs. 43-63)	A legal-familial term (the go’el redeems property, avenges bloodshed, or marries a widowed relative, per Levirate/kinsman-redeemer law, e.g. Ruth 4) applied to God’s covenant action of buying back/rescuing Israel — the OT conceptual root for the NT doctrine of redemption through Christ.	New term: উদ্ধারকর্তা (uddharkarta, “rescuer/deliverer”) — deliberately NOT মুক্তিদাতা, to avoid the মুক্তি root’s strong association with Hindu liberation-from-rebirth (moksha) already flagged Critical in the baseline for “salvation.” Risk: Critical — this term recurs extremely often in chs. 41-63 and must be fixed consistently from first occurrence.

Chapter 42 — First Servant Song

Terms	Variants	Theological meaning	Bengali rendering (risk)
my servant עַבְדִּי / avdi my servant	a bond-servant, a covenantally-commissioned servant of a master/king ”Behold my servant, whom I uphold” (42:1)	The first of the four Servant Songs (42:1-9; 49:1-13; 50:4-9; 52:13-53:12) identifying a figure who embodies Israel’s mission and, ultimately, is fulfilled uniquely in Christ (Matthew 12:18-21 quotes 42:1-4 directly of Jesus).	New term: দাস (das, “servant”) — the established Bengali Christian rendering of doulos/ebed (e.g., Philippians 2:7 দাসের রূপ). Risk: Critical — দাস can carry connotations of bondage/lower servitude in Bengali social memory (historical bonded labor, দাসত্ব = slavery); translators must frame “the Servant of the LORD” as an honored covenantal office/title, not demeaning servitude, paralleling the kenosis logic of Philippians 2.
bruised reed קָנֶה רָצוּץ / qaneh ratsuts a crushed/bruised reed	a fragile, damaged thing ”a bruised reed he will not break” (42:3, quoted Matthew 12:20)	Gentleness of the Servant’s ministry toward the weak — directly quoted of Jesus.	থেঁতলানো নলখাগড়া (thentlano nolkhagra). Risk: Low.
justice to the nations מִשְׁפָּט לַגּוֹיִם / mishpat lagoyim justice/judgment to the nations	establishing true justice among all peoples ”he will bring forth justice to the nations” (42:1)	Reuse ন্যায়বিচার (justice, ch. 1) + reuse baseline পরজাতি/জাতি (nations/gentiles) — connects to the doctrine “Salvation Extended to the Nations.”	জাতিগণের কাছে ন্যায়বিচার। Risk: High.

Chapters 43-48 — continue and intensify the vocabulary already introduced (সদাপ্রভু, উদ্ধারকর্তা/Redeemer, ইস্রায়েলের পবিত্র জন, মূর্তি/idols, দাস/Servant). Chapter-specific additions:

Term	Hebrew/Translit	Literal	Semantic range	English variants	Theological meaning	Bengali rendering (risk)
I am He / I am the first and the last (ch. 41, 43, 44, 48)	אֲנִי הוּא / אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן / ani hu / ani rishon va-ani acharon	I am He / I am first and I am last	absolute, exclusive divine self-identification; sole eternal deity	”I am he…I am the first and I am the last” (44:6; 48:12)	Emphatic monotheistic self-declaration, echoed in Revelation 1:8,17 (“Alpha and Omega”) applied to Christ — deeply Critical for the doctrine of the Deity of Christ when later applied to Jesus in the NT.	আমিই তিনি (ami-i tini); আমিই প্রথম ও আমিই শেষ। Risk: Critical.
graven/carved image	פֶּסֶל / pesel	a carved/hewn image	idol, carved statue	”graven image,” “carved idol” (44:9-20 extended satire)	Extended, detailed satire of idol-manufacture (a craftsman carves wood, then bows to it) — one of the most sustained anti-idolatry polemics in Scripture, directly bearing on the doctrine “Judgment on Israel’s Idolatry.”	খোদাই করা মূর্তি (khodai kora murti). Risk: Critical — see extended note below on মূর্তি.
Cyrus	כֹּרֶשׁ / Koresh	(Persian royal proper name)	Cyrus the Great, king of Persia	”Cyrus” (44:28; 45:1)	Named by God more than a century before his birth as the one who will free Israel from Babylonian exile — a striking predictive-prophecy claim (doctrine: Fulfillment of Prophecy).	কোরস (Koresh) — standard Bengali Bible transliteration. Risk: Low (proper name) but doctrinally significant context (predictive prophecy, High).
his anointed (of Cyrus)	מְשִׁיחוֹ / meshicho	his anointed one	one consecrated/set apart for a task by anointing (here, a pagan king, not the Messiah)	“his anointed, Cyrus” (45:1)	Critical terminological fork: this is the same Hebrew root (מָשִׁיחַ, mashiach) that elsewhere denotes “the Messiah,” yet here it is applied to a pagan Persian king as God’s chosen instrument, NOT a Messianic claim about Cyrus. Rendering this with the baseline term খ্রীষ্ট (Messiah/Christ, reserved for Jesus) would create severe doctrinal confusion, implying Cyrus is the Christ.	New, distinct term: অভিষিক্ত (obhishikto, “anointed one,” a plain adjective/participle) — explicitly NOT খ্রীষ্ট. Risk: Critical — requires a translator note explicitly distinguishing this non-Messianic, instrumental use of “anointed” from the technical Messianic title খ্রীষ্ট reserved for Jesus throughout the baseline package.
Creator	בּוֹרֵא / יוֹצֵר / bore / yotser	one who creates / one who forms/shapes	Creator, Maker, Fashioner	”I am the LORD, who made all things” (44:24), “I am the LORD, and there is no other…I form the light and create darkness” (45:5-7)	God’s exclusive, sovereign creatorship over all things, including the nations and their history — foundational to the Sovereignty of God doctrine.	সৃষ্টিকর্তা (srishtikorta). Risk: High — note that baseline rejects সৃষ্টিকর্তা only as a substitute for “Father” (to avoid conflating Father-as-Person with a generic creator-principle); as an independent title for God’s creative act (distinct doctrinal category from Fatherhood), সৃষ্টিকর্তা is appropriate here but should not be cross-applied to translate পিতা.
refined in the furnace	בְּכוּר עֹנִי / bekur oni	in a furnace of affliction	tested/purified through suffering	”I have refined you…in the furnace of affliction” (48:10)	New term: যাতনার হাপরে পরিশোধিত (jatonar hapore porishodhito). Risk: Low.

Extended note on מূর্তি (idol): The word মূর্তি is the ordinary, indeed the only common, Bengali word for a carved image or statue — and it is simultaneously the central technical term of Hindu image-worship (মূর্তিপূজা, murti-puja, the veneration of a consecrated deity-image, one of the most widely practiced devotional acts in Bengali Hindu life). Isaiah’s idol polemic (chs. 2, 40-46, 57) is more extensive and more detailed than in almost any other book of Scripture, and its condemnations of idol-manufacture and idol-worship will land, in Bengali, on the exact vocabulary Hindu neighbors use reverently for their own sacred images. This is a distinctive high-stakes risk for the Isaiah curriculum, without full precedent in the Romans baseline (which mentions idols only briefly and outside its Critical-term list). Recommendation: flag every occurrence of মূর্তি in Isaiah as requiring human theologian and native-speaker review, with translator notes clarifying that the text’s target is the worship of lifeless, man-made objects as though divine — not a blanket judgment on all representational art or all Bengali neighbors, and that no comparable derogatory vocabulary is applied elsewhere in the curriculum to describe Hindu individuals or their devotion.

Chapters 49-53 — The Servant Songs and the Suffering Servant

Anchor chapters for “The Coming Messiah and Suffering Servant” (see Part A above for full ch. 53 treatment).

Chapter 49 — Second Servant Song

Terms	Variants	Theological meaning	Bengali rendering (risk)
light to the nations לְאוֹר גּוֹיִם / le’or goyim for a light of the nations	to be the means of revelation/salvation for the nations ”I will make you as a light for the nations, that my salvation may reach to the end of the earth” (49:6, quoted Acts 13:47; Luke 2:32)	The single clearest OT statement of the doctrine “Salvation Extended to the Nations” — the Servant’s mission extends beyond Israel to all peoples.	জাতিগণের জ্যোতি (jatigoner jyoti) — reuse baseline পরজাতি/জাতি (nations) + জ্যোতি (light); note: baseline rejects জ্যোতি for “glory” (doxa) specifically due to Hindu divine-light associations, but permits it for literal/metaphorical “light” outside that specific doctrinal slot; here, light-to-the-nations is a distinct image (illumination/revelation, not divine radiant glory) so জ্যোতি is acceptable, though আলো (alo, plain “light”) is an equally safe, less loaded alternative. Risk: High — recommend আলো over জ্যোতি to minimize any residual radiance-association risk.
formed in the womb יְצָרַנִי מִבֶּטֶן / yetsarani mibbeten formed me from the womb	divinely purposed from before birth ”the LORD…who formed me from the womb to be his servant” (49:5)	Establishes the Servant’s identity and mission as sovereignly appointed from before birth — parallel to Jeremiah 1:5, Luke 1:15,31.	গর্ভ থেকে গঠন করা (gorbho theke gothon kora). Risk: Medium.

Chapter 50 — Third Servant Song

Terms	Variants	Theological meaning	Bengali rendering (risk)
gave my back to those who strike גֵּוִי נָתַתִּי לְמַכִּים / gevi natati lemakkim I gave my back to those who strike	voluntary submission to physical abuse ”I gave my back to those who strike, and my cheeks to those who pull out the beard” (50:6)	Directly anticipates the physical abuse of Jesus’s passion (Matthew 26:67; 27:26,30) — voluntary endurance, continuing the obedient-Servant theme resumed fully in ch. 53.	আমার পিঠ প্রহারকারীদের দিলাম। Risk: High.

Chapter 51 — resumes “arm of the LORD” (ch. 53:1 vocabulary, introduced early), “Redeemer” (ch. 41), “comfort” (ch. 40); adds:

Terms	Variants	Theological meaning	Bengali rendering (risk)
cup of his wrath כּוֹס חֶמְלָתוֹ / kos chamato (also kos charon, “cup of staggering”) cup of wrath/staggering	divine judgment portrayed as a cup forced to drink ”you have drunk from the hand of the LORD the cup of his wrath” (51:17,22)	Judgment-imagery reused of Christ’s own suffering in Gethsemane (“let this cup pass from me,” Matthew 26:39) — a direct conceptual bridge to the atonement doctrine of ch. 53.	ক্রোধের পান-পাত্র (krodher pan-patro, “cup of wrath”). Risk: High.

Chapter 52 — Fourth Servant Song (introduction, 52:13-15) and the Herald of Good News (52:7)

Terms	Variants	Theological meaning	Bengali rendering (risk)
how beautiful are the feet of him who brings good news מַה־נָּאווּ…רַגְלֵי מְבַשֵּׂר / mah na’vu…ragle mevasser how beautiful the feet of the one bringing good tidings	herald of good news, evangelist-figure ”How beautiful upon the mountains are the feet of him who brings good news” (52:7, quoted directly in Romans 10:15)	Root בשר (basar, “to bring good news”) is the Hebrew conceptual root underlying the entire NT εὐαγγέλιον (gospel) vocabulary; this verse is Paul’s direct proof-text for the necessity of gospel proclamation, tying the whole doctrine “Salvation Extended to the Nations” directly back to the baseline Romans term Gospel.	Reuse baseline সুসমাচার (gospel) and সুসমাচার প্রচার (mission/proclamation) exactly. “মেষশিশু…সুসমাচার প্রচারকারীর চরণ কত সুন্দর।” Risk: Critical — direct baseline cross-reference; must match Romans 10:15’s rendering of this same verse exactly for curricular consistency.
my servant shall be exalted יַשְׂכִּיל עַבְדִּי / הִנֵּה יַצְלִיחַ עַבְדִּי / hinneh yatslil/yatsliach avdi behold, my servant will act wisely/prosper	the Servant’s exaltation following (not despite) suffering ”Behold, my servant shall act wisely; he shall be high and lifted up” (52:13)	Opens the fourth Servant Song immediately preceding the core passage (53:1-12); the humiliation-to-exaltation pattern parallels Philippians 2:6-11.	আমার দাস উন্নত ও মহিমান্বিত হবেন। Risk: High.

Chapter 53 — see Part A above, full verse-by-verse treatment.

Chapter 54 — The Everlasting Covenant of Peace

Term	Hebrew/Translit	Literal	Semantic range	English variants	Theological meaning	Bengali rendering (risk)
covenant of peace	בְּרִית שָׁלוֹם / berit shalom	covenant of peace	an unbreakable covenant securing peace	”my covenant of peace shall not be removed” (54:10)	Reuse baseline নিয়ম (covenant) + শান্তি (peace) — the Servant’s atoning work (ch. 53) issues directly into this everlasting covenant.	শান্তির নিয়ম। Risk: High (both component terms are baseline High-risk).
compassion	רַחֲמִים / rachamim	womb-love, deep compassion	tender mercy, compassion	”with great compassion I will gather you” (54:7)	New term: করুণা (koruna) or দয়া (doya). Risk: Low-Medium — ensure not confused with baseline অনুগ্রহ (grace, unmerited favor); compassion here is relational tenderness, a related but distinct concept.

Chapter 55 — The Free Invitation; the Enduring Word

Terms	Variants	Theological meaning	Bengali rendering (risk)
come, buy without price לְכוּ…קְנוּ בְּלוֹא כֶסֶף / lechu…qenu belo chesef come…buy without money	a free, unmerited invitation to salvation ”Come, buy wine and milk without money and without price” (55:1)	A vivid picture of grace (unmerited gift) — directly reinforces baseline অনুগ্রহ, extending its Romans-based contrast with merit into evangelistic invitation language.	মূল্য না দিয়ে ক্রয় কর। Risk: High — must preserve the free-gift/no-merit contrast, echoing baseline grace validation rules.
everlasting covenant, the sure mercies of David בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים / berit olam chasde David hanne’emanim an everlasting covenant, the faithful/steadfast mercies of David	perpetual covenant grounded in God’s covenant loyalty to David ”I will make with you an everlasting covenant, my steadfast, sure love for David” (55:3, quoted Acts 13:34)	Directly reuses baseline দায়ূদ (David) and নিয়ম (covenant); links Davidic Covenant doctrine to the new, universally offered covenant.	অনন্তকালীন নিয়ম, দায়ূদের প্রতি বিশ্বস্ত অনুগ্রহ। Risk: High.

Chapter 56 — Foreigners and Eunuchs Included; a House of Prayer for All Nations

Terms	Variants	Theological meaning	Bengali rendering (risk)
house of prayer for all nations בֵּית־תְּפִלָּה לְכָל־הָעַמִּים / beit tefillah lechol ha’ammim a house of prayer for all peoples	universal, inclusive worship access ”my house shall be called a house of prayer for all peoples” (56:7, quoted Mark 11:17)	Directly reuses baseline পরজাতি concept; extends “Salvation Extended to the Nations” to worship-access, breaking ethnic and (implicitly) ritual-purity/caste-like barriers of exclusion (cf. eunuchs and foreigners explicitly included, 56:3-5).	সমস্ত জাতির জন্য প্রার্থনার গৃহ। Risk: High.

Chapter 57 — Idolatry Rebuked; the Contrite Spirit

Terms	Variants	Theological meaning	Bengali rendering (risk)
contrite and humble spirit דַּכָּא וּשְׁפַל־רוּחַ / dakka ushfal ruach a crushed and lowly spirit	brokenness, humility before God ”him who is contrite and humble in spirit” (57:15)	Note: dakka (crushed) is the same root rendered “crushed” in 53:5,10 — here applied not to the Servant’s suffering but to the proper posture of human repentance, a meaningful cross-textual echo.	চূর্ণ ও নত আত্মা। Risk: Medium — flag the deliberate echo with চূর্ণ used of the Servant in ch. 53.

Chapter 58 — True Fasting Defined as Justice and Mercy

Term	Hebrew/Translit	Literal	Semantic range	English variants	Theological meaning	Bengali rendering (risk)
fast	צוֹם / tsom	fasting, a fast	ritual abstention from food	”is this the fast that I choose…to loose the bonds of injustice?” (58:3-6)	Redefines religious ritual (fasting) in terms of social justice and mercy toward the oppressed — reinforces the Judgment on Israel’s Idolatry and Injustice doctrine’s ethical dimension.	উপবাস (upobash). Risk: Low.
loose the bonds of injustice	פַּתֵּחַ חַרְצֻבּוֹת רֶשַ�ע / patteach chartsubbot resha	to loosen the bonds/fetters of wickedness	liberating the oppressed, social justice action	”to loose the bonds of wickedness, to undo the straps of the yoke” (58:6)	New term: অন্যায়ের বাঁধন খুলে দেওয়া (onnayer bandhon khule dewa). Risk: Medium.

Chapter 59 — Sin Separates; the Redeemer Comes to Zion

Reuses established vocabulary: পাপ (sin), অপরাধ (transgression), দোষ (iniquity), উদ্ধারকর্তা (Redeemer, ch. 41), সদাপ্রভু. No major new Critical term; notable phrase:

Terms	Variants	Theological meaning	Bengali rendering (risk)
armor/breastplate of righteousness שִׁרְיָן צְדָקָה / shiryan tsedaqah breastplate of righteousness	righteousness as protective armor ”he put on righteousness as a breastplate” (59:17, echoed Ephesians 6:14)	Reuse baseline ধার্মিকতা (righteousness) in a new martial-metaphor context.	ধার্মিকতার বুকপাটা/বর্ম। Risk: High (per baseline righteousness term).

Chapter 60 — Zion’s Future Light and Glory

Terms	Variants	Theological meaning	Bengali rendering (risk)
glory of the LORD has risen כְּבוֹד יְהוָה זָרַח / kevod YHWH zarach the glory of the LORD has dawned/shone	manifest divine presence dawning over Zion, drawing the nations ”arise, shine, for your light has come, and the glory of the LORD has risen upon you” (60:1)	Reuse baseline মহিমা (glory); nations streaming to Zion’s light directly extends “Salvation Extended to the Nations.”	সদাপ্রভুর মহিমা উদিত হয়েছে। Risk: High (per baseline glory term).

Chapter 61 — The Spirit’s Anointing; the Year of the LORD’s Favor

Anchor chapter directly quoted by Jesus (Luke 4:18-19) as the inaugural manifesto of his Messianic ministry.

Terms	Variants	Theological meaning	Bengali rendering (risk)
anointed מְשָׁחַנִי / meshachani (verb, root משח, mashach) he has anointed me	consecrated/set apart by anointing for a specific task ”the Spirit of the Sovereign LORD is upon me, because the LORD has anointed me” (61:1)	Unlike the non-Messianic “anointed” applied to Cyrus (45:1), this anointing is explicitly Spirit-empowered and directly claimed and fulfilled by Jesus (Luke 4:18-21) — the true Messianic anointing.	অভিষেক করেছেন (obhishek korechen, verb “has anointed”) — same root as ch. 45’s অভিষিক্ত (adjective), but here the fulfillment context (quoted by Christ of himself) permits and requires linking this anointing explicitly to খ্রীষ্ট (Messiah/Christ, “the Anointed One”) in translator notes, unlike the Cyrus occurrence. Risk: Critical — must be distinguished in translator notes from the non-Messianic Cyrus usage (ch. 45) while affirming this occurrence’s direct Messianic/Christological fulfillment.
good news to the poor לְבַשֵּׂר עֲנָוִים / levasser anavim to bring good news to the afflicted/poor	proclaim good tidings to the lowly ”to bring good news to the poor” (61:1, quoted Luke 4:18)	Same basar root as 52:7 — reuse baseline সুসমাচার exactly.	দরিদ্রদের কাছে সুসমাচার প্রচার করতে। Risk: Critical — direct baseline cross-reference; must match established সুসমাচার rendering.
year of the LORD’s favor שְׁנַת רָצוֹן לַיהוָה / shenat ratson la-YHWH a year of favor/acceptance to the LORD	a proclaimed period of release, restoration, and grace (echoing the Jubilee, Leviticus 25) “to proclaim the year of the LORD’s favor” (61:2, quoted Luke 4:19)	Jubilee-release imagery applied to the Messianic age of grace — connects conceptually to baseline অনুগ্রহ (grace).	সদাপ্রভুর অনুগ্রহের বছর। Risk: High.

Chapter 62 — Zion’s New Name; Bridegroom Imagery

Term	Hebrew/Translit	Literal	Semantic range	English variants	Theological meaning	Bengali rendering (risk)
new name	שֵׁם חָדָשׁ / shem chadash	a new name	a name signifying restored identity/status	”you shall be called by a new name” (62:2)	New term: নতুন নাম (notun nam). Risk: Low.
as a bridegroom rejoices over the bride	כִּמְשׂוֹשׂ חָתָן עַל־כַּלָּה / kimsos chatan al kallah	as the joy of a bridegroom over a bride	covenantal, marital intimacy imagery for God’s relationship to his people	”as a bridegroom rejoices over his bride, so shall your God rejoice over you” (62:5)	Bridal/marital covenant imagery, resumed in Ephesians 5:25-32 and Revelation 19:7 (Christ and the Church) — significant relational-covenant doctrine.	বর যেমন কনেতে আনন্দ করে। Risk: Medium — culturally resonant with Bengali wedding imagery; ensure the covenantal, not merely romantic, sense is preserved.

Chapter 63 — The Day of Vengeance; Grieving the Holy Spirit

Terms	Variants	Theological meaning	Bengali rendering (risk)
treading the winepress דָּרַכְתִּי בְגַת / darachti begat I have trodden the winepress	solitary judgment enacted by God alone ”I have trodden the winepress alone” (63:3, echoed Revelation 14:19-20; 19:15)	Vivid judgment-imagery of God single-handedly executing wrath — reused apocalyptically of Christ’s final judgment in Revelation.	আমি একা মদ কষার কল চেপেছি। Risk: Medium.
grieved his Holy Spirit עִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ / itsvu et ruach qadsho they grieved his Holy Spirit	the Spirit’s personal, relational responsiveness to human rebellion ”they grieved his Holy Spirit” (63:10, quoted Ephesians 4:30)	Reuse baseline পবিত্র আত্মা — establishes the Spirit’s full personhood (capable of being grieved), reinforcing rejection of any impersonal “Spirit” concept.	সদাপ্রভুর পবিত্র আত্মাকে দুঃখ দিয়েছিল। Risk: Critical (per baseline holy_spirit entry).

Chapter 64 — A Plea for God to Act; the Potter and the Clay

Terms	Variants	Theological meaning	Bengali rendering (risk)
potter and clay חֶמֶר…יֹצְרֵנוּ / chemer…yotsrenu clay…our former/potter	God’s sovereign shaping authority over his people ”we are the clay, and you are our potter” (64:8, echoed Romans 9:21)	Reinforces divine sovereignty/providence doctrine already established; not a new Critical term but an important cross-reference to Romans 9.	আমরা মৃৎপাত্র, আপনি আমাদের কুমার। Risk: Medium.

Chapter 65 — New Heavens and New Earth (I)

Anchor chapter for the doctrine “The New Heavens and New Earth.”

Terms	Variants	Theological meaning	Bengali rendering (risk)
new heavens and a new earth שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה / shamayim chadashim va’arets chadashah new heavens and a new earth	a definitive, once-for-all divine re-creation ”for behold, I create new heavens and a new earth” (65:17, echoed 2 Peter 3:13; Revelation 21:1)	A linear, once-for-all act of new creation, decisively distinct from the cyclical cosmic ages (kalpas/yugas) of Hindu and Buddhist cosmology in which the universe is repeatedly dissolved and reconstituted; this must be as carefully guarded as the resurrection/reincarnation distinction already established in the baseline.	New term: নতুন আকাশ ও নতুন পৃথিবী (notun akash o notun prithibi). Risk: Critical — requires an explicit translator note distinguishing this one-time, final, linear re-creation from cyclical cosmic-age renewal frameworks familiar to Hindu and Buddhist readers, exactly paralleling the resurrection/reincarnation guard already fixed in the baseline package.
wolf and lamb shall graze together הַזְּאֵב וְהַטָּלֶה יִרְעוּ כְאֶחָד / haze’ev vehataleh yiru ke’echad wolf and lamb will graze as one	eschatological reconciliation of predator/prey, cosmic peace ”the wolf and the lamb shall graze together” (65:25, echoing 11:6-9)	Reuse শান্তি (peace) conceptually; new creation restores Edenic harmony.	Reuse imagery vocabulary from ch. 11. Risk: Low.

Chapter 66 — New Heavens and New Earth (II); Worship of All Nations; Everlasting Fire

Terms	Variants	Theological meaning	Bengali rendering (risk)
new heavens and new earth (recurrence) שָׁמַיִם חֲדָשִׁים וְהָאָרֶץ חֲדָשָׁה / shamayim chadashim veha’arets chadashah (see ch. 65)	(see ch. 65) “the new heavens and the new earth that I make shall remain before me” (66:22)	Reuse ch. 65 term exactly. Bookends the entire book’s eschatological hope.	Reuse নতুন আকাশ ও নতুন পৃথিবী. Risk: Critical (consistency).
all flesh shall come to worship כָּל־בָּשָׂר…לְהִשְׁתַּחֲוֹת / kol basar…lehishtachavot all flesh…to bow down/worship	universal worship by all humanity ”from new moon to new moon…all flesh shall come to worship before me” (66:23)	Culminating vision of “Salvation Extended to the Nations” — universal worship, reuse baseline পরজাতি/জাতি.	সমস্ত মানুষ প্রণিপাত করতে আসবে। Risk: High.
everlasting fire / undying worm אֵשׁ…לֹא תִכְבֶּה / esh…lo tichbeh fire…will not be quenched	unending judgment (echoed Mark 9:48) “their fire shall not be quenched” (66:24)	Reuse existing judgment vocabulary; final, sobering counterpoint to the book’s hope, closing on the reality of unrepented judgment alongside restoration.	নির্বাপিত না হওয়া আগুন। Risk: Medium.

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Summary of New Critical/High-Risk Terms Requiring Immediate Addition to Translation Memory

The following terms are not present in the baseline Romans translation_memory.json and must be added before Phase 2 translation of Isaiah begins (full detail in 08_core_glossary.md):

1. LORD (YHWH) → সদাপ্রভু — Critical
2. Servant (ebed) → দাস — Critical
3. Redeemer (go’el) → উদ্ধারকর্তা — Critical
4. Idol (elil/pesel) → মূর্তি — Critical
5. Guilt offering (asham) → দোষার্থক বলি — Critical
6. Iniquity (avon) → দোষ — Critical
7. Transgression (pesha) → অপরাধ — Critical
8. Pierced (chalal) → বিদ্ধ — Critical
9. Crushed (dakka) → চূর্ণ — Critical
10. Chastisement (musar) → শাস্তি — Critical (phonetic collision risk with শান্তি)
11. Make [many] righteous / justify (causative yatsdiq) → ধার্মিক বলে গণ্য করা — Critical
12. Immanuel → ইম্মানুয়েল — Critical
13. Virgin (almah/parthenos) → কুমারী — Critical
14. Mighty God (El Gibbor) → পরাক্রমী ঈশ্বর — Critical
15. Everlasting Father (Avi-Ad) → অনন্তকালীন পিতা — Critical
16. Anointed (of Cyrus, non-Messianic) → অভিষিক্ত — Critical
17. Anointed (Messianic, ch. 61) → অভিষেক করেছেন — Critical
18. New heavens and new earth → নতুন আকাশ ও নতুন পৃথিবী — Critical

All are carried forward into 08_core_glossary.md with full risk documentation.

End of 07_semantic_analysis.md