Linguistic Gap Analysis
Linguistic Gap Analysis: Judges (English → Bengali)
0. Purpose and Method
This document executes PRD Phase 1 Step 8 for the Judges curriculum. It builds directly on 08_core_glossary.md and the Judges bible_term_registry.json already produced, and it must never contradict the baseline Romans translation_memory.json. Its purpose is to name, in one place, where Bengali’s existing religious vocabulary is a poor fit for Judges’ theology — either because a needed concept has no dedicated term (a gap requiring paraphrase or a compound coinage) or because the available term sits in a crowded semantic neighborhood dominated by Bengali Hindu or Muslim devotional usage (a collision requiring deliberate “fencing” through consistent contrastive use and mandatory translator notes).
Coverage is full-book: all 21 chapters of Judges are reviewed below (§5), not only the core passage (Judges 2:6-19). The core passage is confirmed as the theological anchor — it contains the book’s programmatic statement of the sin-judgment-deliverance cycle and generational covenant forgetting — but every chapter’s contribution (or explicit absence of new load-bearing vocabulary) is recorded.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Bengali Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|---|
| The Cycle of Sin, Judgment, and Deliverance | পাপ (sin, baseline reuse); সদাপ্রভুর দৃষ্টিতে যা মন্দ তাই করত (idiom); ক্রোধ (wrath); শত্রুদের হাতে সমর্পণ করা (handed over); আর্তনাদ/কাঁদা (cry out); উদ্ধার করা (deliver) | No single Bengali word names the cycle itself as a structural concept; Bengali readers may intuitively map a repeating fall-judgment-rescue pattern onto the Hindu cyclical-time worldview (yuga cycles, karma-samsara repetition) that this curriculum must explicitly reject elsewhere (see baseline’s রেজিমেশন of resurrection vs. পুনর্জন্ম). | Do not coin a single noun for “the Cycle.” Teach it compositionally through the fixed refrain-idiom chain already fixed in the glossary (মন্দ → ক্রোধ → সমর্পণ → আর্তনাদ → উদ্ধার) rendered identically at every occurrence (3:7-9; 3:12-15; 4:1-3; 6:1; 10:6-10; 13:1). A mandatory teaching note must state that this is a historical, linear, morally accountable repetition rooted in covenant relationship — each generation’s own fresh sin — not a metaphysically necessary cosmic cycle. |
| The Absence of a Righteous King (“everyone did what was right in his own eyes”) | প্রত্যেকে নিজের চোখে যা ভালো মনে করত তাই করত (fixed inclusio, 17:6/21:25); সেইসময় ইস্রায়েলে কোনো রাজা ছিল না (17:6-adjacent narrator’s note pattern at 18:1/19:1); রাজা (king) | Bengali has no difficulty expressing subjective moral relativism lexically, but readers may not immediately recognize ancient Israelite kingship as a theological category rather than a purely political one, given Bangladesh’s and West Bengal’s own recent political history with monarchy-adjacent and colonial-era রাজা imagery (zamindari-era রাজা connotations: a landholding potentate, not a covenant office). | Anchor রাজা firmly to the theocratic contrast established at 8:23 (সদাপ্রভুই তোমাদের উপর রাজত্ব করবেন). Every teaching unit introducing রাজা language in Judges must cross-reference this verse so রাজা is read as “the human office that must answer to God’s prior kingship,” not a purely secular/political title carried over from zamindari-era connotations. |
| God’s Grace through Flawed Deliverers | করুণায় বিগলিত হওয়া (relent/compassion); সদাপ্রভু (তাঁর) সাথে ছিলেন (LORD was with him); উদ্ধার করা (deliver); সদাপ্রভুর আত্মা (Spirit empowering) | অনুগ্রহ (baseline “grace”) is reserved for the NT unmerited-favor doctrine and should not be imported wholesale into Judges’ narrative theology, yet the underlying concept — God using unworthy, morally compromised people — is closely related and pedagogically must be linked without collapsing the two vocabularies. | Use করুণা-family vocabulary (already fixed in the glossary) as the Judges-specific carrier of this doctrine, and reserve one explicit cross-reference note per unit stating the typological continuity with (but lexical distinction from) NT অনুগ্রহ. Never substitute অনুগ্রহ into a Judges narrative segment. |
| Apostasy and Covenant Unfaithfulness | পরিত্যাগ করা (forsake); ব্যভিচার করা (spiritual harlotry); অন্য দেবতা (other gods); বাল/অষ্টারোৎ/দাগোন/তেরাফীম (named rival cults); নিয়ম (covenant, baseline reuse) | This is the single most crowded doctrinal field in the whole book (see §3 below): every available noun for a rival object of worship (দেবতা, মূর্তি, প্রতিমা, গৃহদেবতা) is drawn directly from live Bengali Hindu devotional vocabulary, and মানত/ব্রত-family vow vocabulary overlaps with live Hindu and Muslim folk-transactional practice. | Fence each crowded term individually (see §3 table) with consistent contrastive framing against ঈশ্বর/সদাপ্রভু, and require a teaching note at first occurrence per unit rather than relying on lexical choice alone to carry the doctrinal weight. |
| The Spirit’s Empowering of Judges | সদাপ্রভুর আত্মা (Spirit of the LORD); সামর্থ্য/বল (strength, never শক্তি) | Bengali readers from a Shakta-Hindu-influenced culture (Durga/Kali worship centered in Bengal) are primed to read supernatural empowerment through a শক্তি (goddess-power) or occult-object frame (as with Samson’s hair, ch. 13-16); this is the book’s single sharpest collision with regional popular religion. | Absolute avoidance of শক্তি (already forbidden at Critical tier in the baseline and reaffirmed for Judges); preserve the Hebrew’s distinct verb-images (came upon/3:10, clothed/6:34, rushed upon/14:6, 15:14) as distinct Bengali verbs rather than one flattened phrase, and require a mandatory note at every Samson strength-reference (13-16) stating the Spirit — not the hair — is the source. |
| Moral Decline and the Need for a Righteous King | প্রত্যেকে নিজের চোখে যা ভালো মনে করত তাই করত; সেইসময় ইস্রায়েলে কোনো রাজা ছিল না; উপপত্নী (concubine); সমাজ/সভা (national assembly) | The closing chapters (17-21) contain the book’s most morally disturbing content (idolatry, the Levite’s concubine, civil war); Bengali register options range from euphemistic softening to sensationalism, and neither serves the doctrine, which depends on the narrator’s own unsoftened horror. | Render narrative content plainly and without euphemism or sensationalism; do not domesticate উপপত্নী’s social meaning, and preserve সমাজ/সভা as distinct from মণ্ডলী (NT Church, baseline-reserved) so the assembly’s failure of righteous leadership is not read as a churchly failure. |
2. Missing Vocabulary (Genuine Lexical Gaps)
These are concepts for which Bengali has no existing dedicated single term, requiring either a fixed compound/paraphrase (already selected in the glossary) or a coinage decision documented here for Phase 2 consistency.
| Concept | Gap Description | Chosen Resolution | Risk if Unresolved |
|---|---|---|---|
| The office of “judge” as combined judicial + military-deliverer role | Bengali বিচারকর্তা covers only the judicial sense; there is no single native word combining “one who judges disputes” and “one who leads armed deliverance.” | বিচারকর্তা retained as the fixed office-title (per glossary #19), supplemented by narrative content (not a second noun) to carry the military-deliverer dimension in each judge’s account. | Readers may reduce the judges to courtroom arbiters and miss the military-deliverance half of the office, weakening the Grace-through-Flawed-Deliverers doctrine. |
| A term distinguishing temporal, national deliverance from eternal, soteriological salvation | Bengali’s single richest salvation-word, পরিত্রাণ, is already fixed by the baseline to the NT eternal sense; there is no equally weighty native term for repeated, provisional, this-worldly deliverance. | উদ্ধার করা fixed for all Judges deliverance language (glossary #20), with a mandatory typological translator note distinguishing it from পরিত্রাণ at every occurrence. | Collapsing উদ্ধার into পরিত্রাণ would make every judge’s rescue sound like a full gospel salvation event, erasing the book’s own message that Israel’s peace was always partial and its judges were never a final answer — directly undermining the Need-for-a-Righteous-King doctrine. |
| The theocratic concept “God himself as king, over and above any human king” | Bengali রাজা names a human office; there is no separate native noun for “divine kingship” distinct from human sovereignty in ordinary usage. | Render 8:23 as a fixed clause (সদাপ্রভুই তোমাদের উপর রাজত্ব করবেন, glossary #33) rather than attempting a single-noun coinage; let the full sentence carry the theological weight. | An attempted coinage would likely be either opaque or (worse) borrow existing Hindu god-king (ঈশ্বররাজ-type) or Islamic caliphal vocabulary, both of which import unwanted associations. |
| The Nazirite vow as a God-initiated consecration (not self-chosen) | Bengali has no dedicated word for a divinely imposed, pre-birth consecration vow; the nearest available vocabulary (ব্রত, মানত) all describes self-initiated human vow-making. | নাসরীয় (ব্রতধারী) retained as transliteration + explanatory gloss (glossary #38), with mandatory note reversing the expected agency direction (God initiates; the human/parents receive, not choose, the vow). | Bengali readers will otherwise default-read Samson’s consecration as a personally chosen merit-vow like a Hindu vrat or Muslim mannat, inverting the text’s actual point about grace preceding and enabling the deliverer, not the deliverer earning status. |
| A term for the recurring narrative refrain-unit itself (“the cycle refrain”) as a discourse feature | No Bengali literary-critical vocabulary is required in-text, but curriculum teaching materials need a stable descriptive label. | Use the working English-derived teaching label “চক্র” (cycle) only in meta-level teaching commentary about the text, never as a translation of any Hebrew word in-text. | Risk is low but flagged to prevent an unintended new “চক্র doctrine term” from silently entering translation memory as if it rendered a Hebrew word. |
3. Crowded Semantic Neighborhoods Requiring Fencing
Judges collides with live Bengali devotional vocabulary far more heavily than Romans did, because the book’s subject matter is itself comparative religion in narrative form (YHWH vs. Baal, Ashtaroth, teraphim, Dagon). Each term below is lexically necessary — there is no substitute available — but must be actively fenced against its dominant Bengali religious-culture meaning.
| Bengali Term | Dominant Bengali Cultural Neighborhood | Judges Usage | Fencing Strategy |
|---|---|---|---|
| দেবতা | The ordinary, currently-practiced word for any Hindu deity (দেব-দেবতা); emotionally neutral-to-positive in Hindu-majority contexts | ”other gods” (অন্য দেবতা), always pejorative/condemned | Reserve exclusively for FALSE gods (never for YHWH); pair with অন্য every time; never allow দেবতা to appear unmodified in a way that could be misread as referring to the true God. |
| মূর্তি / প্রতিমা | Core vocabulary of Hindu image-worship, including the Durga Puja season’s central object of devotion in Bengali culture | Idols condemned throughout (esp. ch. 17-18) | Always embed in explicitly condemnatory narrative co-text (Micah’s shrine, the Danite theft); never let মূর্তি stand in a neutral descriptive sentence without the surrounding judgment already visible. |
| গৃহদেবতা | A currently living Bengali folk-Hindu domestic-shrine practice (household protector deities) | Teraphim (ch. 17-18) | Mandatory teaching note per occurrence explicitly naming this as a warning parallel, not an endorsement or neutral ethnographic aside; never used approvingly of any Israelite household. |
| শক্তি | FORBIDDEN (baseline) — Shakta-Hindu goddess-power, uniquely strong in Bengal (Durga/Kali cult centers) | Would-be rendering for Samson’s strength/Spirit-empowering | Absolute prohibition maintained; সামর্থ্য/বল used instead, with mandatory Spirit-sourced note at every Samson occurrence (ch. 13-16), where the risk of a “power-in-the-hair” folk misreading is most acute in the entire book. |
| মানত | Live, transactional folk-vow practice shared by Bengali Hindus (vows to a deity or shrine) and Bengali Muslims (vows to a pir or shrine) in exchange for a granted wish | Jephthah’s vow (11:30-31) | Use with mandatory contrastive teaching note: Jephthah’s vow is to the one covenant God, and the narrative presents it as a cautionary example of rash, theologically uninformed devotion, not a model to imitate. প্রতিজ্ঞা offered as the lower-risk alternative where the folk-transactional reading is judged too strong for a given teaching context. |
| ব্রত (adjacent to নাসরীয় entry) | Hindu-culture self-chosen austerity/fasting vow undertaken for merit or a wish | Nazirite consecration, Samson (ch. 13) | Retain নাসরীয় as transliteration+gloss rather than translating with ব্রত alone; explicit reversal-of-agency note required (see §2 above). |
| যজ্ঞ (within যজ্ঞবেদি) | Vedic/Hindu fire-sacrifice ritual complex | Altars to YHWH and to Baal/idols alike (ch. 2, 6) | Prefer বেদি alone (dropping যজ্ঞ) in idol-altar contexts to reduce the Vedic-ritual association; flagged for native-speaker review before Phase 2 rather than resolved unilaterally here. |
| শান্তি | Doctrinally already fixed in the baseline for “Peace with God” (Romans 5:1) — relational, eternal, justification-secured peace | ”the land had rest” (temporal military rest, ch. 3, 5, 8) | Mandatory disambiguating note wherever both senses of শান্তি could appear in the same teaching unit; Judges’ শান্তি is explicitly temporal and provisional, never the baseline’s relational/eternal doctrinal category. |
| রাজা | Politically loaded in modern Bengali usage via zamindari-era and colonial-era associations of a landholding potentate | Human kingship discussed/refused/usurped throughout (ch. 8, 9, 17, 18, 21) | Every teaching use must be anchored back to 8:23’s theocratic contrast so রাজা is read theologically, not merely as a secular-historical office. |
| সমাজ / সভা | General Bengali words for “society/community” and “meeting/assembly,” used in many completely secular civic contexts | Israel’s national assembly (ch. 20) | Keep deliberately distinct from মণ্ডলী (baseline, reserved for NT Church); do not let curriculum materials imply Israel’s failed national assembly is the Church in another form. |
| এফোদ, তেরাফীম, বাল, অষ্টারোৎ, দাগোন | No native Bengali neighborhood at all (genuinely foreign referents) | Named rival cult objects/deities throughout | Low fencing burden — see §4, these are handled by transliteration, not translation, precisely to avoid importing any Bengali cultural neighborhood. |
4. Transliteration vs. Paraphrase Decisions
| Decision Type | Terms | Rationale |
|---|---|---|
| Transliterate (proper names/objects with no Bengali cultural equivalent) | বাল (Baal), অষ্টারোৎ (Ashtaroth), দাগোন (Dagon), তেরাফীম (teraphim, alongside গৃহদেবতা gloss), এফোদ (ephod), নাসরীয় (Nazirite, as a transliterated technical term + gloss) | These refer to specific historical persons/objects/cults with no living Bengali equivalent. Translating BAAL by its literal meaning (“lord/master”) would collide catastrophically with প্রভু; translating ephod or teraphim with a generic Bengali noun would either erase their specificity or (teraphim) import an unwanted live-practice association. Transliteration + a short explanatory gloss is the safest strategy for all of these. |
| Paraphrase (compound phrase required; no single Bengali word suffices) | সদাপ্রভুর দৃষ্টিতে যা মন্দ তাই করত (evil in the LORD’s sight); সদাপ্রভুই তোমাদের উপর রাজত্ব করবেন (the LORD shall rule over you); প্রত্যেকে নিজের চোখে যা ভালো মনে করত তাই করত (everyone did right in his own eyes); সেইসময় ইস্রায়েলে কোনো রাজা ছিল না (no king in Israel); দেশে শান্তি হল (the land had rest); (শত্রুদের) হাতে সমর্পণ করা (handed into the hand of) | These are fixed narrative-refrain idioms whose theological force depends on their exact, repeated wording across multiple chapters, not on any single lexeme. Compression to a shorter phrase would lose the covenantal/legal/narratorial framing each idiom carries. |
| Translate with an existing fenced Bengali term (baseline reuse or Judges-coined single word) | ঈশ্বর, সদাপ্রভু, প্রভু, পাপ, নিয়ম, পবিত্র, মহিমা, ইস্রায়েল (baseline reuse); অন্য দেবতা, মূর্তি/প্রতিমা, গৃহদেবতা, বিচারকর্তা, উদ্ধার করা, ক্রোধ, পরিত্যাগ করা, ব্যভিচার করা, রাজা, দৃষ্টান্ত (Judges-coined) | A workable Bengali word exists and is doctrinally load-bearing enough to warrant fencing rather than avoidance (see §3). |
| Hybrid: transliterate with a native-term alternative offered for context-sensitive risk reduction | মানত (alt. প্রতিজ্ঞা); যজ্ঞবেদি (alt. বেদি) | For these two terms, the fully “native” Bengali option carries the higher syncretism risk (live folk-transactional and Vedic-ritual associations respectively) while a slightly more neutral alternative exists within Bengali itself. Both options are retained pending native-speaker review rather than a unilateral single choice at this stage. |
5. Full-Book Chapter Coverage Log
Confirms every chapter of Judges has been reviewed for new terms/doctrine load; chapters contributing no new vocabulary beyond what is already fixed above are explicitly noted rather than silently omitted.
| Ch. | New Terms / Doctrine Contribution | Status |
|---|---|---|
| 1 | নাচালাহ (inheritance/অধিকার), הוֹרִישׁ (drive out/failure), কেনানীয় (Canaanites) — establishes the incomplete-conquest seedbed for ch. 2’s apostasy | Reviewed — new terms recorded |
| 2 | Core passage (2:6-19): সদাপ্রভুর দূত (Angel of the LORD), জানা (know, relational), পরিত্যাগ করা, ব্যভিচার করা, ক্রোধ, সমর্পণ করা, আর্তনাদ, করুণা, বাল, অষ্টারোৎ, মহিমা (2:7,10) — the doctrinal anchor for the entire Cycle and Apostasy vocabulary | Reviewed — anchor chapter, full term set fixed |
| 3 | সদাপ্রভুর আত্মা (Spirit “came upon,” 3:10), সংকট/দুর্দশা, দেশে শান্তি হল, দৃষ্টান্ত-adjacent cycle refrain repeated (Othniel, Ehud, Shamgar) | Reviewed — reinforces §1/§3 terms, no new categories |
| 4 | ভাববাদিনী (prophetess, Deborah), continued cycle refrain (Sisera/Jabin oppression) | Reviewed — new term recorded |
| 5 | অভিশাপ (curse, Meroz, 5:23); poetic register (Song of Deborah) — no new doctrine terms beyond curse vocabulary | Reviewed — new term recorded |
| 6 | সদাপ্রভুর আত্মা (“clothed,” 6:34), বেদি/যজ্ঞবেদি (Gideon’s altars, both to Baal and to YHWH), continued cycle refrain (Midianite oppression) | Reviewed — reinforces altar-fencing decision |
| 7 | Continued Gideon narrative; no new load-bearing terms beyond সদাপ্রভুর আত্মা / উদ্ধার করা already fixed | Reviewed — no new terms |
| 8 | রাজা (king, refused), সদাপ্রভুই তোমাদের উপর রাজত্ব করবেন (8:23, load-bearing theocratic clause), এফোদ (8:27, Gideon’s idolatrous snare) — key chapter for Absence-of-a-Righteous-King doctrine | Reviewed — new/anchor terms recorded |
| 9 | দৃষ্টান্ত (Jotham’s parable/mashal), রাজা (Abimelech’s usurpation, negative counter-example to ch. 8), অভিশাপ (communal curse motif continued) | Reviewed — new term recorded; completes the positive/negative kingship contrast pair with ch. 8 |
| 10 | Continued cycle refrain (Tola, Jair, then Ammonite oppression); no new terms beyond অন্য দেবতা, ক্রোধ, সংকট already fixed | Reviewed — no new terms, reinforces Apostasy doctrine |
| 11 | মানত (vow, Jephthah’s rash vow), হোমবলি (burnt offering) — high pastoral-sensitivity chapter | Reviewed — new terms recorded |
| 12 | Continued Jephthah narrative/tribal conflict; no new load-bearing terms | Reviewed — no new terms |
| 13 | নাসরীয় (Nazirite consecration, Samson’s birth), সদাপ্রভুর দূত (second appearance, reinforcing ch. 2’s ambiguity), পবিত্র (cross-referenced consecration sense) | Reviewed — new term recorded |
| 14 | সদাপ্রভুর আত্মা (“rushed upon,” 14:6) — distinct verb-image from 3:10/6:34, reinforcing the mandated non-flattening of Spirit-verbs | Reviewed — reinforces §1 Spirit-empowering doctrine, no new noun-terms |
| 15 | সদাপ্রভুর আত্মা (“rushed upon,” 15:14) repeated verb-image | Reviewed — no new terms |
| 16 | সামর্থ্য/বল (Samson’s strength, never শক্তি — highest-risk single term in the book), স্মরণ করা (Samson’s final prayer), দাগোন (Philistine deity) | Reviewed — Critical-risk anchor chapter for Spirit’s Empowering doctrine |
| 17 | মূর্তি/প্রতিমা, তেরাফীম/গৃহদেবতা, এফোদ (again, in Micah’s shrine), প্রত্যেকে নিজের চোখে যা ভালো মনে করত তাই করত (17:6, first inclusio occurrence) | Reviewed — anchor chapter for Moral Decline doctrine; inclusio wording fixed |
| 18 | সেইসময় ইস্রায়েলে কোনো রাজা ছিল না (18:1, first occurrence), continued idol vocabulary (the Danite theft of Micah’s shrine objects) | Reviewed — anchor chapter for Need-for-a-Righteous-King doctrine; refrain wording fixed |
| 19 | উপপত্নী (concubine), সেইসময় ইস্রায়েলে কোনো রাজা ছিল না (19:1, second occurrence) — most morally disturbing chapter, requiring plain, unsoftened rendering | Reviewed — new term recorded; refrain consistency confirmed |
| 20 | সমাজ/সভা (national assembly) — Israel’s collective, leaderless response to ch. 19’s atrocity | Reviewed — new term recorded |
| 21 | প্রত্যেকে নিজের চোখে যা ভালো মনে করত তাই করত (21:25, second/closing inclusio occurrence) — the book’s final verse and thesis statement | Reviewed — closes the inclusio; wording confirmed identical to 17:6 |
6. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of doctrinal distortion potential and likelihood of collision with dominant Bengali religious vocabulary (Hindu-majority West Bengal and Muslim-majority Bangladesh contexts both considered).
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সামর্থ্য/বল vs. শক্তি for Samson’s strength (ch. 13-16). Highest risk in the entire book: Bengal’s Shakta-Hindu cultural dominance plus the concrete, tangible plot device of Samson’s hair creates the single strongest pull toward an impersonal “power-object” (amulet/talisman) misreading available anywhere in Scripture translated into Bengali. Mandatory note at every occurrence; Critical tier, human theologian review required.
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উদ্ধার করা vs. পরিত্রাণ (temporal vs. eternal deliverance, throughout). If these collapse into one term, every judge becomes a mini-savior figure indistinguishable from Christ’s atoning work, destroying the very typological argument (“these deliverers were not enough — Israel needed a King they never got”) that motivates the whole curriculum’s climactic doctrine. Critical tier.
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দেবতা / মূর্তি / প্রতিমা / গৃহদেবতা (rival worship vocabulary, ch. 2, 6, 8, 10, 17, 18). Cumulative risk across the whole book: these are the most-repeated crowded-neighborhood terms, and consistency failures compound with each occurrence. A single un-fenced instance could retroactively soften every prior condemnation. High tier, human theologian review.
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মানত (Jephthah’s vow, ch. 11) read through the live Bengali folk-vow (mannat/pir-shrine) frame. Distinct from #3 in that the risk is not a static devotional-image association but an active behavioral model — readers could walk away thinking rash bargain-vows to God are commendable rather than cautionary. High tier.
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সদাপ্রভু vs. প্রভু (Tetragrammaton vs. generic lord/adonai, throughout). Any slip here would blur the entire book’s covenant-name theology, on which the Cycle doctrine’s “personal, relational” (not karmic/impersonal) character depends. Low probability of accidental slip given the fixed distinction, but Critical severity if it occurs — ranked here for vigilance rather than likelihood.
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রাজা read as a purely secular/political office (ch. 8, 9, 17-21) without the 8:23 theocratic anchor. Risk is moderate-probability, high-severity: without consistent cross-referencing, Bengali readers (in either a post-monarchic or Muslim-majority national context) could read the kingship material as ancient political history with no bearing on the curriculum’s climactic doctrine (Need for a Righteous King, i.e., Christ).
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নাসরীয় (Nazirite) confused with নাসরতীয় (Nazarene) or assimilated to ব্রত (self-chosen merit-vow). Two distinct confusion vectors compounding in one term; moderate probability given the terms’ visual/phonetic similarity in Bengali script, high severity for the Grace-through-Flawed-Deliverers doctrine (agency direction reversed if misread as self-chosen).
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সদাপ্রভুর দূত (Angel of the LORD) flattened to a generic দেবদূত (angelic messenger), ch. 2, 6, 13. Risk of losing the deliberate identity-ambiguity (this figure speaks as YHWH in the first person) that Hebrew itself preserves; moderate severity, affects the reader’s Christological expectation-building across the book.
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শান্তি (temporal land-rest, ch. 3/5/8) conflated with the baseline’s “Peace with God” (Romans 5:1) doctrine when both curricula are studied together. Cross-curriculum risk rather than an in-book risk; moderate severity, low-to-moderate probability, mitigated by the mandatory disambiguating note already specified in §3.
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যজ্ঞবেদি (altar) carrying Vedic যজ্ঞ fire-sacrifice connotations into both true-worship and idol-worship altar references (ch. 2, 6). Lower severity than items above because the surrounding condemnatory or affirming narrative context does most of the disambiguating work, but flagged for native-speaker review given its high frequency.
7. Summary of Required Phase 2 Actions
- Append all NEW-marked terms from
08_core_glossary.mdtotranslation_memory.json(version increment to v2) before any segment translation begins, per the Pre-flight Checklist in12_ai_translation_requirements.md. - Attach the mandatory translator/teaching notes specified in §1–§3 above to every occurrence of: সামর্থ্য/বল (Samson), উদ্ধার করা (vs. পরিত্রাণ), মানত (Jephthah), নাসরীয় (Samson’s consecration), সদাপ্রভুর দূত (identity ambiguity), and শান্তি (temporal vs. relational).
- Flag বেদি/যজ্ঞবেদি and মানত/প্রতিজ্ঞা for native-speaker review before finalizing a single default rendering, per §4’s hybrid-decision items.
- Enforce verbatim consistency for both book-structuring refrains: সদাপ্রভুর দৃষ্টিতে যা মন্দ তাই করত (every cycle opening); প্রত্যেকে নিজের চোখে যা ভালো মনে করত তাই করত (17:6/21:25); সেইসময় ইস্রায়েলে কোনো রাজা ছিল না (18:1/19:1); সদাপ্রভুই তোমাদের উপর রাজত্ব করবেন (8:23).
- Carry forward the ranked ambiguity list (§6) into Phase 2 Step 17’s review-routing so the highest-risk items receive priority human theologian attention.
This document extends, and must be read alongside, 08_core_glossary.md (Judges) and the baseline translation_memory.json / bible_term_registry.json (Romans). It does not supersede any baseline convention.