Doctrine Analysis
Doctrine Analysis — Proverbs (English–Bengali)
Part A: Doctrine Summary (mirrors doctrine_risk_registry.json)
| # | Doctrine | Risk | Review Routing | Key Bengali Terms |
|---|---|---|---|---|
| 1 | The Fear of the Lord as the Beginning of Wisdom | Critical | Human theologian | সদাপ্রভু, সদাপ্রভুর ভয়, প্রজ্ঞা, জ্ঞান |
| 2 | Wisdom Personified | Critical | Human theologian | প্রজ্ঞা, মূর্খতার নারী, জীবন-বৃক্ষ |
| 3 | Divine Discipline as an Expression of Covenant Love | High | Human theologian | শাসন, তিরস্কার, পিতা, ভালোবাসা |
| 4 | Practical Righteousness in Daily Life | High | Human theologian | ধার্মিকতা, ধার্মিক, দুষ্ট, শিক্ষা, আদেশ |
| 5 | The Contrast of the Wise and the Fool | High | Human theologian | বিজ্ঞ, মূর্খ, অবোধ, উপহাসক, বিচক্ষণতা |
| 6 | Speech and Self-Control | High | Human theologian | জিহ্বা, মুখ, ওষ্ঠ, আত্মসংযম |
| 7 | Diligence versus Sloth | Medium | Native speaker | অলস, অধ্যবসায়ী/পরিশ্রমী |
| 8 | Trust in the Lord’s Providence | High | Human theologian | নির্ভর করা, হৃদয়, ঈশ্বরের পরিচালনা |
| 9 | Relational Knowledge of God | High | Human theologian | জ্ঞান, পবিত্র (সত্তা) |
| 10 | Steadfast Love and Faithfulness | High | Human theologian | অবিচল দয়া, বিশ্বস্ততা |
| 11 | Reliability and Sufficiency of God’s Words | High | Human theologian | ঈশ্বর, শিক্ষা |
| 12 | Justice for the Poor and Marginalized | Medium | Native speaker | ন্যায়বিচার, ধার্মিক, রাজা |
| 13 | Marital Fidelity and Sexual Purity | Medium | Native speaker | পরস্ত্রী, ব্যভিচার, গুণবতী স্ত্রী |
| 14 | The Excellent Wife as Embodied Practical Wisdom | Medium | Native speaker | গুণবতী স্ত্রী, সদাপ্রভুর ভয় |
| 15 | Abomination and God’s Moral Order | Medium | Native speaker | ঘৃণ্য বিষয়, দুষ্ট |
| 16 | Family and Friendship Ethics | Low | Automated | বন্ধু, ভালোবাসা, সহভাগিতা |
| 17 | Property and Boundary Ethics | Low | Automated | সীমাচিহ্ন, ন্যায়বিচার |
Part B: Full Chapter-by-Chapter Doctrine Matrix (Proverbs 1–31)
Every chapter of Proverbs is itemized below. Chapters that only reapply previously established doctrine/vocabulary (no new theological load) are explicitly marked “Reapplication only — reviewed, no new risk” rather than omitted, per PRD Phase 1 full-coverage mandate.
| Ch. | Passages | Doctrine(s) Active | Risk | Translation Risk | Routing |
|---|---|---|---|---|---|
| 1 | 1:2-3; 1:7; 1:20-33; 1:22; 1:29 | Divine Discipline as Love; Fear of the Lord (thesis statement, first occurrence of the inclusio); Wisdom Personified (Wisdom’s first speech, crying in the streets); Contrast of Wise/Fool | Critical (thesis vv.7,1:20-33) / High (1:2-3, 1:22) | The book’s opening thesis (1:7) sets সদাপ্রভুর ভয় as the interpretive key for the entire curriculum; a dread-only reading here poisons every later occurrence. 1:20-33 is the first appearance of personified Wisdom calling aloud in public squares — establish from the outset that she is সদাপ্রভুর নিজের গুণ (God’s own attribute personified), not an independent figure, before Bengali readers meet the fuller ch. 8-9 material. | Human theologian |
| 2 | 2:1-4; 2:5; 2:16-19 | Relational Knowledge of God; Fear of the Lord; Marital Fidelity and Sexual Purity (first warning against the “strange woman”) | High / Medium | জ্ঞান/সদাপ্রভুর ভয় paired again (2:5) — reinforce relational, not Vedantic-liberating, framing. পরস্ত্রী (2:16) introduced here as a recurring warning figure; tone must warn without shaming. | Human theologian (2:5) / Native speaker (2:16-19) |
| 3 | 3:1-12 (core passage); 3:3; 3:5-7; 3:11-12; 3:13-18; 3:27-35; 3:32 | Practical Righteousness (3:1-12, 3:27-35); Steadfast Love and Faithfulness (3:3); Trust in the Lord’s Providence (3:5-6); Fear of the Lord (3:5-7); Divine Discipline as Love (3:11-12); Wisdom Personified (3:13-18, tree of life); Abomination (3:32) | Critical (core passage compounds Fear of the Lord, Providence, Wisdom Personified) / High (Discipline, Steadfast Love, Practical Righteousness) | This chapter is the theological anchor of the whole curriculum and concentrates nearly every Critical/High doctrine at once. 3:3’s অবিচল দয়া must retain the covenant-loyalty modifier. 3:5-6’s নির্ভর করা must avoid both fatalism and self-reliance framings. 3:11-12’s শাসন/তিরস্কার must be unmistakably formative-loving, since a punitive misreading directly contradicts the verse’s own logic (“as a father the son he delights in”). 3:9’s “honor the LORD with your wealth” (কবেদ/সম্মান, first-fruits প্রথম ফল) must not be read as a merit-transaction that purchases God’s favor — preserve distinction from baseline’s forbidden পুণ্য framework. | Human theologian |
| 4 | 4:5-9; 4:20-27 | Wisdom Personified (get wisdom, 4:5-9, reapplied); Contrast of Wise/Fool (path imagery, reapplied); early “guard your heart/mouth” material anticipating Speech and Self-Control | High | 4:23’s “keep your heart” (হৃদয়) reuses the broader volitional-cognitive sense established in ch. 3; 4:24’s guard-your-mouth clause is the narrative seed of the Speech doctrine developed fully from ch. 10 onward — flag for consistency but no new term risk. | Human theologian |
| 5 | 5:1-23 | Marital Fidelity and Sexual Purity | Medium | Extended first-person warning to “my son” against the পরস্ত্রী; register must stay pastoral-cautionary, addressed to the son, not condemnatory of women generally. | Native speaker |
| 6 | 6:6-11; 6:16-19; 6:20-35 | Diligence versus Sloth (ant illustration, first occurrence); Abomination and Moral Order (the “seven abominations,” first full list); Marital Fidelity (continued warning); Divine Discipline (6:23, reproof as a lamp) | Medium (Diligence, Abomination) / High (Discipline, Fidelity) | 6:16-19’s ঘৃণ্য বিষয় list (pride, lying tongue, murderous hands, discord-sowing heart) must read as moral-relational abhorrence to a personal সদাপ্রভু, not ritual defilement language requiring shuddhi-style remedy. | Human theologian / Native speaker |
| 7 | 7:1-27 | Marital Fidelity and Sexual Purity | Medium | Extended narrative warning (the young man and the seductress) — highest concentration of পরস্ত্রী/ব্যভিচার vocabulary in the book; maintain narrative, non-graphic register appropriate to Class 8-10 reading level. | Native speaker |
| 8 | 8:1-36; 8:22-31 | Wisdom Personified (Wisdom’s autobiography, present with God “before the world began”) | Critical | The single highest-stakes passage in the book. 8:22-31’s qanah (“brought forth”/“created”) must never suggest সদাপ্রভু transactionally acquired or literally begat Wisdom as a second deity. Bengali readers must not hear an echo of Saraswati’s mythological origin-narratives or a Buddhist prajñā-as-cosmic-principle framing. Every occurrence requires an explicit anchoring note: Wisdom is God’s own attribute, personified for teaching purposes, not an independently venerable being. | Human theologian |
| 9 | 9:1-6; 9:7-9; 9:10; 9:13-18 | Wisdom Personified (Wisdom’s banquet house); Contrast of Wise/Fool (scoffer vs. wise, first explicit উপহাসক occurrence); Fear of the Lord (9:10, restatement of the thesis); Relational Knowledge of God (9:10, “knowledge of the Holy One”); Wisdom Personified by contrast (Woman Folly, 9:13-18) | Critical | Ch. 9’s deliberate literary mirroring of Wisdom’s house (9:1-6) and Folly’s house (9:13-18) is a two-female-figure structure that maps uncomfortably well onto competing goddess devotion patterns familiar to Bengali readers; both figures must be taught as personified moral choices, not rival religious personalities. 9:10 restates the book’s thesis with পবিত্র used as a divine title (“Holy One”) — confirm this stays anchored to সদাপ্রভু, not a generic reverence term. | Human theologian |
| 10 | 10:1; 10:4-5; 10:19-21; 10:23; 10:31-32 | Contrast of Wise/Fool; Diligence versus Sloth; Speech and Self-Control (first full development) | High / Medium | Ch. 10 opens the book’s proverb-collection section and introduces জিহ্বা/মুখ/ওষ্ঠ as the recurring vocabulary set for the Speech doctrine — establish consistent rendering here for reuse through ch. 25. | Human theologian |
| 11 | 11:1; 11:20 | Practical Righteousness; Abomination and Moral Order (false scales) | High / Medium | 11:1’s “false balance is an abomination” ties commercial honesty directly to ধার্মিকতা — keep the economic-ethics application explicit, not softened into generalized piety. | Human theologian / Native speaker |
| 12 | 12:18-19; 12:24; 12:27 | Speech and Self-Control (reapplied); Diligence versus Sloth (reapplied) | High / Medium | Reapplication only — reviewed; established terms জিহ্বা and অলস/পরিশ্রমী reused without deviation. | Human theologian / Native speaker |
| 13 | 13:2-3; 13:4; 13:24 | Speech and Self-Control; Diligence versus Sloth; Divine Discipline as Love (rod-and-son saying, first strong occurrence) | High | 13:24 (“whoever spares the rod hates his son”) is a historically sensitive verse in translation traditions; render শাসন-vocabulary so the verse teaches intentional, loving formation rather than endorsing indiscriminate physical severity — a live pastoral-application question requiring theologian sign-off, not just lexical accuracy. | Human theologian |
| 14 | 14:16; 14:21; 14:22; 14:31 | Contrast of Wise/Fool; Practical Righteousness; Steadfast Love and Faithfulness; Justice for the Poor and Marginalized (first strong occurrence) | High / Medium | 14:31 (“whoever oppresses a poor man insults his Maker”) must retain full force in ন্যায়বিচার vocabulary — a real theological corrective given caste-residue and communal-hierarchy patterns in the Bengali-speaking region. | Human theologian / Native speaker |
| 15 | 15:1-4; 15:5; 15:10; 15:31-32; 15:33 | Speech and Self-Control; Divine Discipline as Love; Fear of the Lord (15:33, mid-book restatement of the thesis) | Critical (15:33) / High | 15:33 restates the fear-of-the-LORD thesis at the book’s structural midpoint — confirm identical সদাপ্রভুর ভয় rendering as 1:7 and 31:30 for inclusio consistency across the whole curriculum. | Human theologian |
| 16 | 16:1-9; 16:6; 16:33 | Trust in the Lord’s Providence (foundational statement); Steadfast Love and Faithfulness | High | 16:9 (“the heart plans, but the LORD establishes the steps”) is the doctrine’s classic proof text; নির্ভর করা and ঈশ্বরের পরিচালনা must jointly avoid both Islamic taqdir-fatalism (removing human planning) and pure human-autonomy readings (removing divine sovereignty). | Human theologian |
| 17 | 17:17; 17:24 | Family and Friendship Ethics (first occurrence); Contrast of Wise/Fool | Low / High | 17:17 (“a friend loves at all times”) — religiously neutral vocabulary (বন্ধু), minimal risk; frame within the wisdom-theology context in lesson notes so it is not read as a detached secular proverb. | Automated / Human theologian |
| 18 | 18:21; 18:24 | Speech and Self-Control; Family and Friendship Ethics | High / Low | Reapplication of established vocabulary (জিহ্বা, বন্ধু); no new risk. | Human theologian / Automated |
| 19 | 19:17; 19:21 | Justice for the Poor and Marginalized; Trust in the Lord’s Providence | Medium / High | Reapplication only — reviewed; established terms reused without deviation. | Native speaker / Human theologian |
| 20 | 20:6; 20:10; 20:23; 20:24; 20:28 | Steadfast Love and Faithfulness; Abomination and Moral Order (dishonest weights); Trust in the Lord’s Providence | High / Medium | Reapplication only — reviewed; commercial-honesty abomination language (20:10, 20:23) consistent with ch. 11’s treatment. | Human theologian / Native speaker |
| 21 | 21:1; 21:30-31 | Trust in the Lord’s Providence | High | 21:1 (the king’s heart in the LORD’s hand) and 21:30-31 (no wisdom against the LORD) — reapplication of established Providence vocabulary; confirm রাজা carries no unwanted sacral-monarchy connotation in Bengali. | Human theologian |
| 22 | 22:15; 22:17-24:22 (opening); 22:19-21; 22:22-23; 22:28 | Divine Discipline as Love; Practical Righteousness (the “Thirty Sayings” section begins); Reliability of God’s Words; Justice for the Poor; Property and Boundary Ethics (first occurrence) | High / Low | 22:17-24:22 is a long, distinct literary section (the Sayings of the Wise) requiring consistent শিক্ষা/আদেশ vocabulary throughout chs. 22-24. 22:28’s সীমাচিহ্ন (boundary stone) is a concrete agrarian image with no religious-vocabulary collision. | Human theologian / Automated |
| 23 | 23:10-11 (within 22:17-24:22 section) | Property and Boundary Ethics; Practical Righteousness (reapplied) | Low / High | Reapplication only — reviewed; সীমাচিহ্ন reused consistently with 22:28. | Automated / Human theologian |
| 24 | 24:23-34; 24:30-34 | Practical Righteousness (continued Sayings section); Diligence versus Sloth (sluggard’s field, extended illustration) | High / Medium | Reapplication only — reviewed; no new theological vocabulary beyond established অলস/পরিশ্রমী and শিক্ষা terms. | Human theologian / Native speaker |
| 25 | 25:28 | Speech and Self-Control (climactic “rule over one’s own spirit” statement) | High | The doctrine’s key proof text. The compound আত্মসংযম is mandatory here — a bare আত্মা rendering would convert Proverbs’ call to ordinary self-governance into a Vedantic call to realize the transcendent Self (Ātman), an entirely different doctrine. This is the single highest-risk occurrence for this doctrine in the whole book. | Human theologian |
| 26 | 26:1-12; 26:13-16 | Contrast of Wise/Fool (extended “fool” catalogue); Diligence versus Sloth (extended sluggard catalogue) | High / Medium | Reapplication only — reviewed; established মূর্খ/অলস vocabulary reused consistently across an unusually dense concentration of both catalogues. | Human theologian / Native speaker |
| 27 | 27:6; 27:9; 27:17 | Family and Friendship Ethics (fullest development, “iron sharpens iron”) | Low | Reapplication only — reviewed; বন্ধু/সহভাগিতা vocabulary consistent with ch. 17-18. | Automated |
| 28 | (general reapplication) | Practical Righteousness; Contrast of Wise/Fool (righteous/wicked antithesis, reapplied throughout) | High | Reapplication only — reviewed; no new theological vocabulary. Dense reuse of ধার্মিক/দুষ্ট antithesis established in ch. 3-4 and 10-14. | Human theologian |
| 29 | 29:7 | Justice for the Poor and Marginalized (reapplied) | Medium | Reapplication only — reviewed; established ন্যায়বিচার vocabulary reused without deviation. | Native speaker |
| 30 | 30:3; 30:5-6 | Relational Knowledge of God (30:3, “knowledge of the Holy One”); Reliability and Sufficiency of God’s Words (30:5-6, “do not add to his words”) | High | 30:5-6 requires explicit distinction from the Islamic doctrine of the Qur’an’s verbal dictation and from the Hindu concept of shruti (revelation directly heard by sages) — frame as trustworthy divine speech received and applied by a human sage (Agur), not a parallel dictation-claim. | Human theologian |
| 31 | 31:1-9; 31:8-9; 31:10-31; 31:30 | Practical Righteousness (King Lemuel’s mother’s instruction); Justice for the Poor (31:8-9, “speak for those who cannot speak for themselves”); The Excellent Wife as Embodied Practical Wisdom (31:10-31, closing acrostic); Fear of the Lord (31:30, closing inclusio with 1:7) | Critical (31:30) / High / Medium | The book’s closing inclusio: 31:30 must render সদাপ্রভুর ভয় identically to 1:7 and 15:33. গুণবতী স্ত্রী (31:10-31) must retain both her capability/valor (chayil) and her explicitly stated motive (সদাপ্রভুর ভয়) — a translation skewed toward domestic docility alone loses chayil; one skewed toward capability alone loses the passage’s theological anchor. | Human theologian / Native speaker |
Part C: Coverage Confirmation Statement
Every chapter of Proverbs (1–31) has been reviewed against the doctrine set established in doctrine_risk_registry.json. Chapters 4 (general), 12, 17-19 (partial), 20, 23-24, 26, 27, 28, and 29 introduce no new theological vocabulary or doctrine beyond what is documented in chapters 1-3, 6, 8-11, 13-16, 22, 25, and 30-31; they are marked “Reapplication only — reviewed” above rather than omitted, per the full-book coverage mandate. No chapter has been silently skipped.
Critical Risk Doctrines
The Fear of the Lord as the Beginning of Wisdom
Bengali name: প্রজ্ঞার সূচনা রূপে সদাপ্রভুর ভয়
Key terms: fear_of_the_lord, lord_yhwh, wisdom, understanding, knowledge, firstfruits_beginning
Review routing: Human theologian
This is the book’s programmatic thesis, repeated as an inclusio (1:7…31:30). Two compounding risks: (1) সদাপ্রভুর ভয় uses ভয় (‘fear’), which defaults to dread/terror in ordinary Bengali and must be taught as reverent awe/trust, not servile terror; (2) সদাপ্রভু itself must never be flattened into the generic honorific প্রভু (reserved by the baseline for Christ’s Lordship title) nor rendered আল্লাহ/ভগবান, since this is specifically the covenant name of the one true God.
Wisdom Personified
Bengali name: প্রজ্ঞার ব্যক্তিত্বায়ন
Key terms: wisdom, wisdom_brought_forth, woman_folly, tree_of_life
Review routing: Human theologian
The single highest-stakes doctrinal chapter-set for Bengali syncretism: personified Wisdom, speaking in the first person as present with God before creation (8:22-31), risks assimilation to Saraswati, the Hindu goddess of wisdom/learning who is exceptionally prominent in Bengali devotional and civic life (annual Saraswati Pūjā). প্রজ্ঞা also collides with the Buddhist technical term prajñā (liberating gnosis, one of the Pāramitās). The deliberate literary mirroring of Wisdom and ‘Woman Folly’ (ch. 9) sharpens rather than lessens this risk, since Bengali readers could perceive two competing female religious figures. All teaching material on these chapters must explicitly anchor Wisdom as সদাপ্রভু’s own attribute/creation, never an independently venerable deity.
High Risk Doctrines
Divine Discipline as an Expression of Covenant Love
Bengali name: নিয়মের প্রেম রূপে ঈশ্বরের শাসন
Key terms: discipline_correction, reproof_rebuke, father_human_and_divine_analogy, love_verb, son
Review routing: Human theologian
মুসার/শাসন must convey formative, pedagogical, loving correction (as in Bengali child-rearing usage), not retributive punishment (শাস্তি). If শাসন is heard as bare punishment, the doctrine that ‘the LORD disciplines the one he loves, as a father the son he delights in’ (3:12) is inverted into a picture of an arbitrarily severe deity, directly undermining the doctrine’s pastoral force for readers processing suffering or correction.
Practical Righteousness in Daily Life
Bengali name: দৈনন্দিন জীবনে ব্যবহারিক ধার্মিকতা
Key terms: righteousness, righteous_person, wicked_person, justice, teaching_instruction_filial, commandments, excellent_wife, abomination
Review routing: Human theologian
ধার্মিকতা/ধার্মিক must never be rendered with ধর্ম, which in everyday Bengali denotes both Hindu cosmic duty and religious-community membership itself; Proverbs’ practical righteousness is right conduct flowing from relationship with সদাপ্রভু, not religious identity or ritual duty. This doctrine also carries a distinct filial-instruction risk: শিক্ষা (father’s wisdom-teaching) must never be confused with ব্যবস্থা (the Mosaic Law-code reserved by the baseline).
The Contrast of the Wise and the Fool
Bengali name: বিজ্ঞ ও মূর্খের বৈসাদৃশ্য
Key terms: wise_person, fool, simple_naive, scoffer, understanding, knowledge
Review routing: Human theologian
মূর্খ must be understood as a moral-spiritual category (resistance to correction and to the fear of the LORD), not an IQ judgment or a caste-coded insult common in Bengali social speech. বিচক্ষণতা (not বুদ্ধি, which shares its root with ‘বুদ্ধ/Buddha’) must be used for the discernment side of this contrast to avoid a Buddhist-enlightenment framing of what is actually a relational-moral faculty exercised in submission to সদাপ্রভু.
Speech and Self-Control
Bengali name: বাক্য ও আত্মসংযম
Key terms: tongue, mouth, lips, self_control
Review routing: Human theologian
The doctrine’s key term, ‘ruling over one’s own spirit’ (25:28), must be rendered as the compound আত্মসংযম, never a bare আত্মা. আত্মা alone is the standard Bengali term for the Hindu/Vedantic Ātman, the eternal Self ultimately identified with Brahman in Advaita philosophy; a bare আত্মা reference would turn Proverbs’ call to ordinary emotional/volitional self-governance into a Vedantic call to realize one’s transcendent Self — an entirely different doctrine.
Trust in the Lord’s Providence
Bengali name: সদাপ্রভুর পরিচালনায় আস্থা
Key terms: trust_rely, heart, providence, acknowledge_know, faithfulness
Review routing: Human theologian
নির্ভর করা must convey active, personal, relational dependence on a personal সদাপ্রভু. This must be kept distinct from (a) a Hindu karma-effort/self-cultivation framework toward liberation, and (b) an Islamic taqdir-fatalism framework (submission to a predetermined outcome one cannot influence, তকদির). Proverbs’ pairing of human planning with divine establishment (16:9) must avoid collapsing into either pure fatalism (নিয়তি/ভাগ্য, forbidden by the baseline) or pure human autonomy.
Relational Knowledge of God
Bengali name: ঈশ্বরের সম্পর্কীয় জ্ঞান
Key terms: knowledge, holy_one, acknowledge_know
Review routing: Human theologian
জ্ঞান is the central term of Hindu jnana-yoga/Vedantic liberating gnosis, understood there as impersonal metaphysical self-realization (knowledge of the identity of Ātman and Brahman) leading toward mokṣa, a concept the baseline already forbids for salvation (মোক্ষ). ‘Knowledge of the Holy One’ in Proverbs must be taught explicitly as relational, covenantal knowing of a personal God, not a parallel path to impersonal liberating insight.
Steadfast Love and Faithfulness
Bengali name: অবিচল দয়া ও বিশ্বস্ততা
Key terms: steadfast_love, faithfulness
Review routing: Human theologian
A bare দয়া rendering would flatten chesed’s covenant-loyalty dimension to generic compassion, the same risk pattern the baseline documents for grace/mercy terms. অবিচল (‘unwavering/steadfast’) must be retained as a modifier to preserve the connective link between Proverbs’ wisdom ethic and সদাপ্রভুর own covenant faithfulness.
Reliability and Sufficiency of God’s Words
Bengali name: ঈশ্বরের বাক্যের নির্ভরযোগ্যতা
Key terms: god, teaching_instruction_filial
Review routing: Human theologian
‘Every word of God proves true… do not add to his words’ (30:5-6) must be distinguished from the Islamic doctrine of the Qur’an’s verbal dictation and from the Hindu concept of shruti heard by sages, consistent with the baseline’s inspiration-of-Scripture risk pattern. Bengali teaching material should frame this as trustworthy divine speech received and applied by human sages, not a parallel claim to a comparably dictated or perceived scripture.
Medium Risk Doctrines
Diligence versus Sloth
Bengali name: অধ্যবসায় বনাম আলস্য
Key terms: sluggard, diligent
Review routing: Native speaker review
No major syncretism collision (অলস/পরিশ্রমী are standard, religiously neutral Bengali terms). The residual risk is social-register rather than doctrinal: care is needed that the sluggard vignettes are not moralized into class-based judgment of the economically poor, which could distort the wisdom-literature point that this is a matter of character and choice.
Justice for the Poor and Marginalized
Bengali name: দরিদ্র ও প্রান্তিকদের জন্য ন্যায়বিচার
Key terms: justice, righteous_person, king
Review routing: Native speaker review
ন্যায়বিচার carries real social weight given ongoing caste-residue and communal-identity hierarchies in the Bengali-speaking region; the doctrine must retain its full force (‘whoever oppresses a poor man insults his Maker,’ 14:31) without softening into vague charitable sentiment that avoids naming systemic injustice.
Marital Fidelity and Sexual Purity
Bengali name: দাম্পত্য বিশ্বস্ততা ও যৌন পবিত্রতা
Key terms: strange_woman, adultery, excellent_wife
Review routing: Native speaker review
পরস্ত্রী/ব্যভিচার carry significant honor/shame weight in both Bengali Hindu and Muslim social contexts; material must preserve the full moral seriousness of the warning without tipping into a tone of shame-based condemnation that could be misapplied disproportionately to women, given that the extended warning passages address the young man while ch. 31 separately honors the capable, God-fearing wife.
The Excellent Wife as Embodied Practical Wisdom
Bengali name: গুণবতী স্ত্রীতে প্রতিফলিত ব্যবহারিক প্রজ্ঞা
Key terms: excellent_wife, fear_of_the_lord
Review routing: Native speaker review
গুণবতী স্ত্রী must retain both her practical strength/capability (chayil) and her explicitly stated motive, সদাপ্রভুর ভয় (31:30), which closes the book’s inclusio with 1:7. A translation skewed toward domestic docility alone would lose chayil’s connotation of valor/capability; one skewed toward capability alone would lose the passage’s explicit theological anchor.
Abomination and God’s Moral Order
Bengali name: ঘৃণ্য বিষয় ও ঈশ্বরের নৈতিক ব্যবস্থা
Key terms: abomination, wicked_person
Review routing: Native speaker review
ঘৃণ্য বিষয় must be kept as moral-relational abhorrence to a personal সদাপ্রভু (e.g. pride, lying, sowing discord), not framed with ritual-impurity language that would suggest a shuddhi-like defilement concept requiring ritual remedy rather than moral repentance.
Low Risk Doctrines
Family and Friendship Ethics
Bengali name: পরিবার ও মিত্রতার নীতিশাস্ত্র
Key terms: friend_neighbor, love_verb, fellowship_friendship_ethics
Review routing: Automated review
বন্ধু/প্রতিবেশী are religiously neutral Bengali terms with no competing sacral association; minor risk of these sayings being read as generic secular proverbs detached from their wisdom-theology framework, addressed through surrounding lesson framing rather than translation choice.
Property and Boundary Ethics
Bengali name: সম্পত্তি ও সীমানা সম্পর্কিত নীতিশাস্ত্র
Key terms: boundary_stone, justice
Review routing: Automated review
সীমাচিহ্ন is a concrete agrarian image with no religious-vocabulary collision; low risk, imagery-level term only.
Referenced passages