Linguistic Gap Analysis
Leviticus — Linguistic Gap Analysis (English → Bengali)
Purpose and Method
This document executes Phase 1 Step 8: it identifies where Bengali’s existing religious vocabulary is insufficient (missing vocabulary — no term exists without borrowing from an unwanted tradition) versus where it is overcrowded (multiple biblical concepts compete for the same Bengali word, or one Bengali word is already claimed by a rival religious system and needs a “fence” — a standing translator note that blocks the unwanted reading). It also resolves, term by term, whether transliteration (importing the Hebrew/Greek/English form) or paraphrase/coining (building a descriptive Bengali phrase) is the safer strategy, and closes with a ranked list of this curriculum’s highest-risk ambiguities for Phase 2 escalation routing.
Bengali’s religious lexicon sits at the confluence of three living traditions that every Leviticus term must be tested against:
- Hindu ritual and devotional vocabulary (Sanskrit tatsama register: বলি, হোম, নৈবেদ্য, ধূপ, প্রায়শ্চিত্ত, যজ্ঞ, পুরোহিত, প্রেম, শক্তি, মুক্তি/মোক্ষ) — dominant in West Bengal.
- Islamic-idiom vocabulary (Perso-Arabic register: ঈমান, নাজাত, শরিয়ত, তকদির, মানত, আল্লাহ) — dominant in Bangladesh.
- Established mainstream Bengali Christian Bible vocabulary (the register this curriculum’s baseline anchors to: ঈশ্বর, সদাপ্রভু, পবিত্র, পাপ, নিয়ম, ব্যবস্থা, পরিত্রাণ).
Leviticus is unusually exposed on this front compared to Romans: its subject matter — animal sacrifice, priestly ritual, incense, purity law, vows, sacred calendars — sits directly on top of living, currently-practiced Hindu ritual categories in a way Romans’s more abstract soteriological vocabulary did not. This document treats that exposure as the central linguistic-gap problem of the curriculum.
Part 1 — Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines: available Bengali terms, their weaknesses, and the recommended strategy.
1. The Sacrificial System and Atonement
| Available Bengali Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| বলি (sacrifice/offering, general) | Standard word for Hindu votive animal sacrifice (Kali puja bali) — a gift given to induce divine favor or avert misfortune | Retain (no viable unloaded alternative exists in the language); mandatory standing contrast note on every first occurrence per lesson: God-instituted, substitutionary, provided by God rather than a worshiper-initiated bargain |
| হোমবলি (burnt offering) | হোম = Vedic homa fire-ritual, a repeatable devotional practice | Retain established Bible term; standing note distinguishing once-mandated, blood-based, wholly-consecrating act from repeatable homa |
| শস্য-নৈবেদ্য (grain offering) | নৈবেদ্য = food offered to a deity’s image and later redistributed as blessed prasad | Retain; explicit note that the biblical grain offering is never returned to the worshiper as a sanctified substance |
| ধূপ (incense) | Everyday Hindu/Buddhist devotional incense-stick word, used constantly and casually in home puja | Retain (no unloaded alternative); note that Lev 16’s incense is a once-a-year, divinely mandated, life-or-death act (16:13), not a repeatable devotional gesture |
| প্রায়শ্চিত্ত (atonement) | THE single highest-exposure term in the whole book. Standard Bengali Hindu term for self-performed penance/expiation (fasting, pilgrimage, austerity) undertaken by the sinner to remove guilt | Retain established Bible term (no alternative exists with less baggage) but treat as Critical at every occurrence; mandatory note: atonement here is God-provided, blood-based, substitutionary — the opposite of self-achieved penance |
| বেদি (altar) | যজ্ঞবেদি (the compound form) directly evokes Vedic yajna fire-sacrifice; even bare বেদি risks generic “altar/platform” ambiguity | Use unprefixed বেদি (pending final theologian ruling); note that the altar itself requires divine consecration and is not automatically sacred by construction alone |
| রক্ত (blood) | Low lexical risk, but doctrinally load-bearing (17:11) | No fencing needed; ensure never rendered as a bloodless metaphor for “sacrifice” in general |
| প্রাণ (life/soul) | Can carry a yogic/cosmic life-force (prana) connotation in some registers | Anchor to “the animate life a creature possesses” (17:11); avoid contexts implying universal life-energy |
Gap assessment: No missing vocabulary — Bengali has words for every sacrificial category. The problem is entirely crowded semantic neighborhood: every available term is already owned by Hindu ritual practice. This doctrine requires the heaviest density of standing translator notes in the entire curriculum.
2. The Holiness of God and the Call to Be Holy
| Available Bengali Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| পবিত্র (holy) | Baseline-locked, low risk; already carries Christian-usage stability from Romans | Reuse exactly; keep lexically distinct from শুচি (ceremonial clean) |
| মহাপবিত্র (most holy) | New coinage (মহা- + পবিত্র); no prior Bengali Bible precedent to check against | Fix as the standard rendering across all Leviticus materials for the graded-holiness structure |
| অপবিত্র করা (profane) | Morphological antonym of পবিত্র — low ambiguity | Retain; keep paired positive/negative commands visually parallel in teaching materials |
| উচ্ছেদ করা হবে (cut off) | Risk of softening into ordinary social disapproval | Preserve full covenantal/judicial weight; never gloss as mere social exclusion |
| ঈশ্বরকে ভয় করা (fear of God) | ভয় (fear) alone could read as terror rather than reverence | Always paired with ঈশ্বর/সদাপ্রভু as object; supply reverence gloss in first occurrence of each lesson |
| গণক / মন্ত্রতান্ত্রিক (medium/spiritist, ch.19–20) | Names practices with live parallels in regional folk-spiritist and tantric traditions | Phrase prohibitions to name the practice without affirming the reality/efficacy of the spirits allegedly consulted |
Gap assessment: No missing vocabulary. পবিত্র is well-established from the Romans baseline. The chief risk is conceptual crowding at the boundary between পবিত্র (moral-relational holiness) and শুচি (ceremonial cleanness) — Leviticus itself distinguishes these categories, and Bengali must too, or students will collapse ritual fitness into salvation status.
3. The Priesthood and Mediation
| Available Bengali Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| যাজক (priest) | Competes with পুরোহিত, the default Bengali word for a Hindu Brahmin ritual priest — a hereditary, caste-linked office | Use যাজক exclusively; NEVER পুরোহিত. Fence with a note on the Aaronic priesthood’s divinely-instituted, sin-atoning, typologically Christ-pointing character versus caste-inherited ritual status |
| মহাযাজক (high priest) | Low risk — established মহা- + যাজক pattern | Retain |
| অভিষেক-তেল / অভিষিক্ত করা (anoint) | Shares root with খ্রীষ্ট (Anointed One) — an asset, not a liability | Surface pedagogically as forward-pointing background to Christ’s anointed office |
| পার্থক্য করা (distinguish, 10:10) | Risk of reduction to a passive ritual-sorting function | Teach as the priest’s core authoritative teaching task, not mere ceremonial gatekeeping |
| সমাগম-তাম্বু (tent of meeting) | New compound; low collision risk | Retain; reinforces mediated-access theme |
Gap assessment: The one serious crowded neighborhood is যাজক vs. পুরোহিত. Bengali has an available unloaded word (যাজক), already established in Christian usage, so this is a managed risk rather than a true gap — but it requires constant vigilance because পুরোহিত is the far more common word in general Bengali speech and translators/reviewers may reach for it by habit.
4. Clean and Unclean
| Available Bengali Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| শুচি / অশুচি (clean/unclean) | Must be kept distinct from পবিত্র/অপবিত্র (see Doctrine 2); risk of being read through caste-based ritual-purity/untouchability categories still socially live in parts of Bengal | Retain as the established ceremonial-legal pairing; standing note in every ch.11–15 lesson that this is a remediable, non-permanent ceremonial status, never a caste-like fixed social stain |
| অশুচিতা (uncleanness, abstract) | Same family risk as শুচি/অশুচি | Keep distinct from পাপ (moral sin) |
| কুষ্ঠরোগ / চর্মরোগ (leprosy/skin disease) | কুষ্ঠরোগ carries heavy historical stigma (forced isolation, outcast status) narrower than tzaraat’s actual technical scope | Use both terms together; note tzaraat also covers mold/mildew (ch.14), broader than clinical Hansen’s disease |
| ঘৃণার্হ (কাজ) (detestable/abomination) | Collapses two distinct Hebrew intensities (sheqets: dietary; to’evah: grave moral violation) into one Bengali phrase | Flag which nuance is active by context note at each occurrence |
Gap assessment: This is Leviticus’s most socially sensitive crowded neighborhood — not because of competing religious vocabulary but because of overlap with a live social-caste category (purity/untouchability) rather than a competing deity-system. This requires a different kind of fencing than the Hindu-ritual-vocabulary problem elsewhere: sociological, not theological, disambiguation.
5. The Day of Atonement (Yom Kippur)
| Available Bengali Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| প্রায়শ্চিত্তের দিন (Day of Atonement) | Inherits all of প্রায়শ্চিত্ত’s self-penance baggage (see Doctrine 1), concentrated onto a single named day | Fix rendering; treat every occurrence as Critical; connect explicitly to the once-a-year, high-priest-only, blood-based pattern that anticipates Hebrews 9–10 |
| প্রায়শ্চিত্তের আচ্ছাদন (mercy seat) | Shares LXX vocabulary (ἱλαστήριον) with Romans 3:25, already Critical in the baseline | Fix identically to any future Romans 3:25 rendering for cross-curriculum consistency |
| পবিত্র স্থান / মহাপবিত্র স্থান (Holy Place / Most Holy Place) | Risk of visual/lexical collapse of the two grades in diagrams or careless prose | Always render both terms fully; never abbreviate মহাপবিত্র স্থান to পবিত্র স্থান |
| মহাবিশ্রামের দিন (Sabbath of Solemn Rest) | Low risk, new coinage | Retain; tie explicitly to weekly বিশ্রামবার as an intensified form |
Gap assessment: No missing vocabulary, but this doctrine is the highest cumulative-risk zone in the book because it stacks প্রায়শ্চিত্ত + বলি + ধূপ + রক্ত + মহাপবিত্র স্থান into a single 34-verse core passage. Every fencing note documented elsewhere converges here.
6. The Scapegoat and Substitution
| Available Bengali Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| অপসারণের ছাগল / আসাসেল (scapegoat/Azazel) | Transliteration আসাসেল risks readers assuming the goat is sacrificed to a spirit-being named Azazel — a live category in regional folk-spiritist belief | Prefer descriptive অপসারণের ছাগল (“goat of removal”) as the primary teaching term; if আসাসেল is used at all, only with an immediate clarifying note that the goat is never sacrificed to Azazel |
| পাপ বহন করা (bear iniquity) | No prior Bengali Bible fixed rendering to inherit; must be coined carefully because it anchors forward to Isaiah 53 and John 1:29 | Fix now, exactly as recorded, for cross-curriculum typological continuity |
| হাত রাখা (lay hands) | Low lexical risk; theological weight is in the action, not the words | Consistently connect to substitution/identification imagery in teaching notes |
Gap assessment: This is Leviticus’s clearest true missing-vocabulary case: Bengali (and the Bengali Bible tradition generally) has no prior fixed rendering for the Azazel goat or for “bear iniquity” as a technical phrase. These must be coined now, deliberately, rather than inherited — and once coined here, they set precedent for all future OT/NT typological curricula (Isaiah, John, Hebrews).
7. Sabbath and Sacred Time
| Available Bengali Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| বিশ্রামবার / শাব্বাৎ (Sabbath) | Low risk; established | Retain; flag (not resolve) the later NT shift to first-day gathering for future curricula |
| পর্ব (appointed feasts) | Preferred over উৎসব, which carries strong specific association with Hindu festival culture (Durga Puja = দুর্গোৎসব) | Use পর্ব consistently across all seven feasts of ch.23 |
| যোবেল বছর (Jubilee) | Shares a “release” concept with মুক্তি — already forbidden in baseline for its Hindu moksha/rebirth-liberation association | Retain transliteration যোবেল বছর; gloss contextually as socio-economic release only (land, debt, slavery), never conflated with soteriological পরিত্রাণ |
| বিশ্রামের বছর (Sabbath Year) | Low risk | Retain |
Gap assessment: Minor gap only around উৎসব vs. পর্ব — already resolved by preferring the less culturally loaded, already-Bible-established পর্ব. No Critical exposure here beyond ensuring যোবেল বছর never drifts toward মুক্তি.
8. Love of Neighbor (Leviticus 19:18)
| Available Bengali Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| প্রেম / ভালোবাসা (love) | প্রেম carries strong Vaishnava-devotional romantic-divine connotations (Radha-Krishna prem-lila) in wider Bengali culture, though established Christian usage (১ করিন্থীয় ১৩ = “প্রেমের অধ্যায়”) partially offsets this | Use ভালোবাসা for the verbal command (“love your neighbor as yourself,” 19:18, 34) as the more religiously neutral choice; reserve noun-form প্রেম for doctrinal-summary contexts consistent with existing Bengali Bible usage. Requires theologian sign-off — flagged, not fully resolved, in this document |
| প্রতিবেশী (neighbor) | Could be read narrowly as “immediate residential neighbor” | Teach explicitly alongside প্রবাসী (19:34) to establish the command’s intended breadth |
| প্রবাসী (sojourner) | Alternative বিদেশী (foreigner) is too distancing | Use প্রবাসী; keep distinct from baseline পরজাতি (Gentiles/nations generally) |
Gap assessment: No missing vocabulary; the risk is entirely in the প্রেম/ভালোবাসা split, a genuine crowded-neighborhood problem inherited from Bengali devotional literature broadly, not from a single rival tradition. This is this doctrine’s single ranked risk item (see Part 4).
Part 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods
2A. True Missing Vocabulary (coin now, no prior anchor exists)
| Term | Why It Is Genuinely Missing | Coining Decision |
|---|---|---|
| Scapegoat / Azazel goat | No established Bengali Bible precedent; older translations vary or transliterate inconsistently | Coin অপসারণের ছাগল as primary descriptive term; treat আসাসেল as a secondary, heavily-noted transliteration option only |
| Bear iniquity (נָשָׂא) | No fixed technical Bengali Bible phrase carries this forward to Isaiah 53/John 1:29 | Coin পাপ বহন করা now; lock for all future typological cross-references |
| Most Holy (গ্রেড ২, מקום) as a system (common → holy → most holy) | Bengali Bible tradition has পবিত্র but no established three-tier vocabulary set | Coin মহাপবিত্র / মহাপবিত্র স্থান as the second and third tiers |
| Devoted thing / cherem (dual positive/negative sense) | No single Bengali word carries both “wholly dedicated” and “wholly destroyed” senses of the same root | Two coined phrases (উৎসর্গীকৃত বস্তু / বিনাশের জন্য নির্দিষ্ট বস্তু), disambiguated by context every time — not a single flattened term |
| ”Statute” vs. “Law” as a whole (חֻקָּה vs. תּוֹרָה) | Baseline only fixed ব্যবস্থা (Torah as a whole); Leviticus needs a second-tier term for individual statutes | Coin বিধি/বিধান as the specific-statute term, explicitly subordinate to and distinct from ব্যবস্থা |
2B. Crowded Semantic Neighborhoods (vocabulary exists but is contested — requires fencing, not coining)
| Bengali Term | Competing Claimant | Fence Required |
|---|---|---|
| বলি | Hindu votive animal sacrifice (Kali puja) | Standing note: God-instituted, substitutionary, not a favor-bargain |
| হোম / হোমবলি | Vedic homa fire-ritual | Standing note: once-mandated, not repeatable devotional practice |
| নৈবেদ্য | Hindu deity food-offering / prasad | Standing note: never redistributed to worshiper as blessed substance |
| ধূপ | Hindu/Buddhist devotional incense | Standing note: once-a-year mandated act tied to blood atonement, not casual devotion |
| প্রায়শ্চিত্ত | Hindu self-performed penance/expiation | Standing note: God-provided, blood-based, substitutionary — the inverse of self-achieved penance. Highest-density fencing requirement in the curriculum |
| যজ্ঞবেদি (avoided form of “altar”) | Vedic yajna fire-sacrifice | Resolved by avoiding the compound; use unprefixed বেদি |
| পুরোহিত (rejected term for “priest”) | Hindu Brahmin hereditary ritual priest | Resolved by using যাজক exclusively; পুরোহিত never used |
| শুচি/অশুচি | Caste-based ritual purity/untouchability (sociological, not a rival deity-system) | Standing note: remediable ceremonial status, never a fixed caste-like social stain |
| প্রেম | Vaishnava-devotional romantic-divine love (Radha-Krishna prem-lila) | Verb/noun split (ভালোবাসা for command; প্রেম retained for doctrinal-summary contexts) — flagged for theologian sign-off |
| গণক/মন্ত্রতান্ত্রিক | Living regional folk-spiritist and tantric practice | Standing note: names and forbids the practice without affirming the spirits’ reality |
| যোবেল বছর (“release”) | মুক্তি (already forbidden baseline term, Hindu moksha/rebirth-liberation) | Resolved by retaining transliteration যোবেল বছর and glossing as economic release only |
| প্রতিজ্ঞা (vow) vs. মানত (rejected) | Bengali Hindu/Muslim folk shrine-vow practice (vow made at a shrine/pir’s tomb/deity image for a granted request) | Resolved by using প্রতিজ্ঞা exclusively; মানত never used — biblical vow has no intermediary shrine |
| এসোব (hyssop) | None significant — low collision risk | No fence needed beyond typological cross-reference note |
Overall pattern: Leviticus’s linguistic-gap profile is inverted relative to Romans. Romans’s hardest problems were largely missing vocabulary (Bengali lacked a native term for justification’s forensic sense, for example). Leviticus’s hardest problems are almost entirely crowded neighborhoods — Bengali already has vivid, well-worn words for sacrifice, incense, offering, priest, and penance, because Bengali culture (especially West Bengal’s Hindu-majority context) still actively practices ritual systems structurally similar to Leviticus’s own. The translation risk is therefore less “how do we say this” and more “how do we say this without the reader assuming it means what their own living ritual tradition means.”
Part 3 — Transliteration vs. Paraphrase Decisions
| Term | Decision | Reasoning |
|---|---|---|
| Azazel | Paraphrase-first (অপসারণের ছাগল), transliteration secondary and heavily fenced (আসাসেল) | Transliteration alone risks personifying Azazel as a rival spirit-recipient of the offering, live regional folk-spiritist risk |
| Yom Kippur / Day of Atonement | Paraphrase (প্রায়শ্চিত্তের দিন), not transliteration | ”Yom Kippur” as a loanword would require separate explanation with no compensating clarity gain over the already-fenced প্রায়শ্চিত্ত family |
| Jubilee (Yovel) | Transliteration retained (যোবেল বছর) | A paraphrase risks drifting toward মুক্তি-adjacent “release/liberation” language already forbidden; the transliteration plus a bounded gloss (land/debt/slavery only) is safer than any descriptive Bengali phrase |
| Hyssop (Ezov) | Transliteration (এসোব) | No native Bengali plant-name carries the typological freight; transliteration with a botanical footnote is standard Bible-translation practice and low-risk here |
| Molech | Transliteration (proper noun, মোলক) | Simple proper name; no paraphrase needed, but doctrinal-foil function (contrast with true sacrifice) must be taught alongside it |
| Abba-style retention pattern (cf. baseline) | Not applicable to Leviticus directly, but the same principle is applied to… | Sabbath (শাব্বাৎ) offered as a secondary transliteration alongside established বিশ্রামবার, since শাব্বাৎ carries cross-linguistic recognizability without doctrinal risk |
| Cherem | Paraphrase only, no transliteration | ”Cherem” as a loanword would be opaque to readers with zero Hebrew exposure; the dual-sense paraphrase carries the necessary distinction that a single transliterated loanword could not |
| Kapporet / Mercy Seat | Paraphrase (প্রায়শ্চিত্তের আচ্ছাদন), not transliteration | Must remain visibly cognate with প্রায়শ্চিত্ত family for pedagogical linkage to Romans 3:25; a Hebrew loanword would sever that link |
| Azazel-adjacent occult terms (ov, yidde’oni) | Paraphrase only (গণক/মন্ত্রতান্ত্রিক) | These map onto existing, well-understood Bengali folk-practice categories; no transliteration needed or helpful |
General rule derived: Transliteration is preferred only where (a) no living Bengali ritual concept competes for the same semantic space, and (b) the term’s opacity to a non-specialist reader is an acceptable cost against the risk of a paraphrase accidentally importing an unwanted association. Paraphrase is preferred everywhere a competing ritual or devotional concept is active in Bengali life — which, in Leviticus, is most places.
Part 4 — Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × strength of competing cultural claim × frequency of occurrence in the core passage and book).
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প্রায়শ্চিত্ত (atonement / Day of Atonement family) — Critical. Collides directly with an actively practiced Hindu concept of self-performed penance at the exact doctrinal center of the curriculum (Lev 16 core passage uses the root repeatedly). Every single occurrence requires theologian review and a standing note. This is the single highest-risk ambiguity in the entire curriculum.
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বলি and its offering-family compounds (হোমবলি, শস্য-নৈবেদ্য, পাপার্থক বলি, etc.) — Critical/High. Collides with living Hindu votive-sacrifice and temple-offering practice across nearly every chapter of the book (1–7, 16, 17, 22), not a single passage — making the fencing burden cumulative and unavoidable rather than occasional.
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Scapegoat / Azazel (16:8, 10, 26) — Critical. Narrow occurrence but maximal doctrinal stakes (Christ-typology) and maximal misreading risk (implying sacrifice to a rival spiritual power) in a culture with active folk-spiritist practice.
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শুচি/অশুচি vs. পবিত্র/অপবিত্র (clean/unclean vs. holy/profane) — High. Not a rival-religion collision but a rival-sociological-category collision (caste-based purity/untouchability), harder to fence because the risk is social rather than doctrinal-theological, and easy for translators to under-flag since it doesn’t fit the “competing deity” pattern the rest of this analysis addresses.
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যাজক vs. পুরোহিত (priest) — High. Well-understood and resolvable, but high-frequency (priesthood language recurs in nearly every chapter) and habitual — reviewers and even native-speaker translators may lapse into পুরোহিত from ordinary usage patterns, making this an ongoing vigilance risk rather than a one-time decision.
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ধূপ (incense) — High. Concentrated at the single highest-stakes moment of the core passage (16:12-13, the high priest’s protection from death) but uses the most casual, everyday devotional word in the entire glossary — the register mismatch between the word’s daily-life familiarity and the passage’s mortal stakes is unusually sharp.
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প্রেম vs. ভালোবাসা (love of neighbor) — Medium-High. Lower doctrinal stakes than items 1–6 (no false-god or false-atonement risk), but Leviticus 19:18 is the curriculum’s most quoted verse outside the core passage and its Vaishnava-devotional competing association (Radha-Krishna prem-lila) is culturally pervasive enough to distort tone even without distorting doctrine. Flagged for theologian sign-off rather than resolved here.
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যোবেল বছর vs. মুক্তি (Jubilee release) — Medium. Already effectively resolved by baseline precedent (মুক্তি forbidden), but the underlying “release” concept recurs often enough in ch.25 exposition that drift risk remains non-trivial across multiple lessons.
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মানত vs. প্রতিজ্ঞা (vow) — Medium (occurrence-limited to ch.27, but Critical in kind). Ranked lower only because of narrow textual footprint, not because the collision is any less severe in nature — this is a live, active folk-shrine practice in both Hindu and Muslim Bengali communities, and মানত must never leak into any vow-related teaching material.
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ঘৃণার্হ (কাজ) collapsing sheqets/to’evah — Low-Medium. Genuine ambiguity but lower doctrinal stakes since context almost always disambiguates dietary law from grave moral violation without additional risk of syncretism.
Recommendations Forward to Phase 1 Step 9+ (Glossary/Registry Finalization)
- Merge all coined terms in Part 2A into
translation_memory.jsonandbible_term_registry.jsonwith version increment, per the existing baseline’s enforcement protocol. - Escalate items 1–5 above to mandatory human theologian sign-off before any Phase 2 segment translation of Leviticus begins, consistent with the baseline’s Critical/High review-routing convention.
- Escalate item 7 (প্রেম/ভালোবাসা split) as an open decision requiring explicit theologian sign-off; this document does not close it.
- Carry forward the বলি-family and প্রায়শ্চিত্ত-family standing notes as recurring footnote text (not one-time), since their collision risk repeats at high frequency across the whole book rather than at isolated verses.
- Any future OT curriculum (Numbers, Isaiah 53, Hebrews 9–10, John 1:29) must reload this document’s fixed renderings for scapegoat/Azazel, bear-iniquity, and mercy-seat/kapporet before translation, to preserve typological continuity established here.
This document must be loaded alongside 08_core_glossary.md and the updated registries before Phase 1 Step 9 (doctrine risk registry extension) proceeds.