07 — Semantic Analysis: Isaiah (Full Book) — English → Mandarin

Note on Source Language

Isaiah is a Hebrew (with a few Aramaic-influenced late passages) Old Testament prophetic book, not a Koine Greek document. This analysis therefore proceeds from the Masoretic Hebrew Text (MT) as the controlling original-language source. Where a term is directly quoted or theologically transposed in the New Testament (which regularly cites Isaiah through the Septuagint, LXX, its Koine Greek translation), the corresponding LXX Greek term is noted alongside the Hebrew, because the baseline Romans Language Package’s terminology (translation_memory.json, bible_term_registry.json) is Greek-sourced and this Isaiah package must interlock with it without contradiction. All established renderings recorded in the baseline are reused exactly; no baseline term is re-translated or re-risk-rated here.

Script: Simplified Chinese. Register: Chinese Union Version (和合本, CUV), Shen edition (神版), consistent with the baseline.

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PART 1 — Core Passage: Isaiah 53:1-12 (Verse-by-Verse)

Isaiah 52:13–53:12 forms the Fourth Servant Song. Isaiah 53:1-12 is the curriculum’s theological anchor: the Suffering Servant’s substitutionary death, resurrection hope, and justification of the many. Every load-bearing term is treated below.

Isaiah 53:1

“Who has believed our report? And to whom has the arm of the LORD been revealed?”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context	Mandarin Rendering	Risk
שְׁמֻעָה (LXX ἀκοή)	shemu’ah / akoē	”thing heard,” report, message	oral report; testimony; a proclaimed message requiring belief	”report,” “message,” “what we have heard”	The Servant’s identity/work is a message that must be believed, not observed and self-evidently accepted — directly anticipates faith (信心) as the required response, quoted in Romans 10:16 with πίστις vocabulary.	所传的(信息)	High — must connect lexically to 信心 (faith, baseline) so learners see Paul’s Romans 10:16 quotation as continuous with this verse, not a new idea.
זְרוֹעַ יהוה (LXX βραχίων κυρίου)	zeroa YHWH	”arm of the LORD”	anthropomorphic idiom for God’s active power/agency, not a literal limb	”arm of the LORD,” “power of the LORD”	God’s own saving power personally and visibly enacted in the Servant’s mission — ties directly to 神的大能 (baseline “power_of_god,” Romans 1:16).	耶和华的膀臂	Medium — anthropomorphism must be taught as a power-metaphor, distinguished from literal-armed idol statues (偶像, carved with limbs) that Isaiah elsewhere mocks (Isa 44:12-17).

Isaiah 53:2

“He grew up like a tender shoot… a root out of dry ground… no beauty that we should desire him.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
שֹׁרֶשׁ (LXX ῥίζα)	shoresh / rhiza	”root”	organic growth from a stump; continuation of a lineage after apparent death	”root,” “shoot”	Echoes Isaiah 11:1 “root of Jesse” — the Messianic Branch doctrine; the Servant’s lowly, unpromising origin belies his royal Davidic lineage. Must be linked to baseline 大卫的后裔 (seed_of_David).	根	High — must be taught alongside 大卫的后裔, not as a standalone botanical image.
אֶרֶץ צִיָּה	erets tsiyyah	”dry/parched ground”	barren, unpromising soil; place of no expected fruitfulness	”dry ground,” “parched land”	Emphasizes the Servant’s unexpected, humble emergence — contrary to expectations of a glorious royal Messiah.	干地	Low.
תֹּאַר / הָדָר (implied “no beauty/majesty”)	to’ar / hadar	”form,” “majesty,” “splendor”	physical appearance, royal splendor, visual glory	”beauty,” “majesty,” “comeliness”	Deliberately denies the Servant any of the visual glory (荣耀-adjacent imagery) expected of a king or divine figure — a theological point, not incidental description.	佳形/美容 (无佳形美容)	Medium — must not be softened into mere physical unattractiveness; it is a statement about the hiddenness of divine glory in humiliation, a paradox central to the Incarnation doctrine (道成肉身).

Isaiah 53:3

“He was despised and rejected by men, a man of sorrows and acquainted with grief.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
נִבְזֶה	nivzeh	”despised,” held in contempt	social/religious scorn, low honor status	”despised”	Direct antonym of 荣耀 (glory) — the Servant bears dishonor that properly belongs to sinners, in their place.	被藐视	High.
חָדֵל אִישִׁים	chadal ishim	”forsaken of men,” lit. “lacking of men”	abandonment, social rejection	”rejected by men,” “forsaken”	Total human abandonment, prefiguring the disciples’ abandonment of Jesus and the cry of dereliction.	被人厌弃	Medium.
אִישׁ מַכְאֹבוֹת	ish makh’ovot	”man of pains/sorrows”	physical and emotional suffering; anguish	”man of sorrows”	The Servant’s identity is defined by sorrow — not incidental suffering but a title. Central image for the doctrine of the Suffering Servant.	多受痛苦的人	High — this phrase is the doctrinal title-summary of the whole Servant Song; must never be flattened to generic “sad man.”
חֳלִי	choli	”sickness,” “grief,” “affliction”	physical illness or deep emotional/spiritual affliction	”grief,” “affliction”	Paired with makh’ovot to intensify the totality of the Servant’s suffering — foreshadows v.4’s “griefs” that he bears for others.	忧患	Medium — must not be rendered narrowly as literal physical illness only; range includes deep grief.

Isaiah 53:4

“Surely he has borne our griefs and carried our sorrows… he was stricken, smitten by God, and afflicted.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
נָשָׂא	nasa	”to lift, carry, bear (a weight or guilt)“	physically carry; bear moral/legal responsibility (sin-bearing)	“borne,” “carried,” “taken up”	KEY substitutionary verb — reappears in v.11-12 (bearing iniquities/sin of many). This is the OT root of substitutionary atonement doctrine.	担当	Critical — must be rendered consistently across vv.4, 11, 12 as 担当 to preserve the substitution motif; never softened to “sympathized with” or “shared in.”
סָבַל	sabal	”to carry as a burden, bear a load”	load-bearing labor; enduring weight	”carried,” “borne”	Distinct verb from nasa, reinforcing the physical/existential weight the Servant takes on himself in place of others.	背负	High — pair with 担当 to show two distinct Hebrew verbs both pointing at substitution, not redundancy.
נָגוּעַ / מֻכֵּה (אֱלֹהִים)	nagua / mukkeh Elohim	”stricken,” “smitten by God”	affliction understood (by onlookers) as divine punishment for the sufferer’s own sin	”stricken,” “smitten of God”	CRITICAL interpretive turn: onlookers wrongly assumed the Servant’s suffering was punishment for his own guilt (a natural fit with the folk-retribution/karma reading — see 罪 baseline note on 报应); v.5 will correct this misreading — he suffers for others’ guilt, not his own.	被神击打	Critical — the note that this is the crowd’s mistaken assumption, corrected in v.5, must accompany the translation; otherwise Mandarin readers steeped in a retribution (报应) worldview may read this as confirming the Servant deserved his suffering.

Isaiah 53:5

“He was pierced for our transgressions, crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
מְחֹלָל	mecholal	”pierced,” “wounded through,” “profaned/defiled”	violent physical wounding; also carries a sense of desecration	”pierced,” “wounded”	Foreshadows the crucifixion’s physical piercing (cf. John 19:37 quoting Zech 12:10, and Isaiah 53:5 read typologically of the nail/spear wounds).	刺 (受刺/被扎)	Critical — a specific, concrete verb of violent wounding; must not be abstracted into generic “hurt.”
פֶּשַׁע	pesha	”transgression,” rebellion, breach of relationship	willful rebellion against a rightful authority	”transgressions,” “rebellion”	The Servant suffers specifically for our rebellion against God, not his own.	过犯	Medium — pair consistently with עָוֹן below; both terms recur in vv.6, 8, 11, 12 and must be distinguished.
עָוֹן	avon	”iniquity,” moral guilt/crookedness	the guilt-bearing weight of wrongdoing, often with in-built consequence	”iniquities,” “guilt”	Paired with pesha for rhetorical intensification; “our iniquities” = the guilt for which the Servant is crushed.	罪孽	Medium — distinguish from the general baseline term 罪 (sin, hamartia-equivalent); 罪孽 specifically carries the “guilt-weight” nuance and must not be treated as a mere synonym without comment.
מְדֻכָּא	medukka	”crushed,” “pulverized”	severe, violent crushing — stronger than “bruised"	"crushed,” “bruised”	Intensifies the violence and totality of the Servant’s suffering; echoes v.10’s “it pleased the LORD to crush him.”	压伤	High.
מוּסָר	musar	”chastisement,” “discipline/punishment”	corrective discipline, often covenantal (parent-child imagery elsewhere in Isaiah)	“punishment,” “chastisement”	The punishment (not merely suffering) that secures peace (שָׁלוֹם) for others — explicit penal-substitutionary language.	刑罚	Critical — must retain the judicial/penal sense; softening to “hardship” would erase the doctrine of penal substitution.
שָׁלוֹם	shalom	”peace, wholeness, well-being”	(reuse baseline “peace”)	“peace”	Reuse baseline: relational peace with God secured through the Servant’s punishment — reinforces baseline note that this is not generic well-being but covenantal peace with God (Romans 5:1 uses the same doctrinal category).	平安	Medium (baseline term reused exactly).
חֲבֻרָה	chavurah	”stripe,” “wound,” “welt”	a wound from a blow, especially scourging	”stripes,” “wounds”	Physical wounds (scourging) that accomplish healing — quoted in 1 Peter 2:24.	鞭伤	High.
נִרְפָּא	nirpa	”healed” (niphal passive of רָפָא)	physical healing; by extension, restoration/wholeness	”healed”	Healing here is the result of the Servant’s wounding — a substitutionary exchange (his wounds for our healing), not a magical transfer of vital energy.	医治	Medium — must not be conflated with qì-based healing concepts (气, already forbidden under baseline “power_of_god”); healing here flows from the Servant’s judicial punishment, not an energy transfer.

Isaiah 53:6

“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.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
תָּעִינוּ	ta’inu	”we have gone astray/wandered”	straying like lost livestock; moral wandering	”gone astray,” “strayed”	Universal human accountability doctrine (ties to baseline “universal_human_accountability,” Romans 3:23) expressed through pastoral imagery.	走迷	High — must retain the corporate, universal “all we” (我们都) scope; do not soften to an individual or optional lapse.
הִפְגִּיעַ	hifgia	”caused to fall/strike upon,” “laid upon”	to cause something to land forcefully on a target; can also mean “to intercede” in other stems (note the wordplay with v.12’s יַפְגִּיעַ, “makes intercession”)	“laid on him,” “made to fall on him”	God himself is the active agent transferring the guilt of “us all” onto the Servant — the theological hinge verse of the whole song. This same root reappears in v.12 for “intercession,” forming a deliberate literary echo: the one on whom guilt was laid is the one who intercedes.	归在他身上	Critical — this is the single clearest OT statement of the doctrine of imputation (cf. baseline “imputed_righteousness” 算为义, its structural mirror: here guilt is imputed to the innocent Servant, there righteousness is imputed to the guilty believer). Requires theologian review and a cross-reference note to 算为义.

Isaiah 53:7

“He was oppressed and afflicted, yet he did not open his mouth; like a lamb led to the slaughter… he did not open his mouth.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
נִגַּשׂ / נַעֲנֶה	niggas / na’aneh	”oppressed / afflicted”	mistreatment under power; humiliation	”oppressed and afflicted”	Reinforces the Servant’s voluntary submission to injustice — not passive victimhood but willing, silent endurance.	受欺压,受苦害	Medium.
לֹא יִפְתַּח פִּיו (“did not open his mouth”)	lo yiftach piv	idiom: “he did not open his mouth”	silence in the face of accusation; refusal to protest or defend oneself	”he did not open his mouth,” “he was silent”	Fulfilled explicitly in the Gospel trial narratives (Matt 27:12-14) and quoted in Acts 8:32-33. Silence here is volitional submission, a mark of righteous obedience, not weakness.	不开口	High.
שֶׂה / כְּרָחֵל	seh / kerachel	”lamb” / “as a ewe”	sacrificial or slaughter-bound livestock imagery	”lamb,” “sheep”	Directly prepares the NT identification of Jesus as “the Lamb of God” (John 1:29) and the Passover lamb typology; connects to the guilt/sin offering of v.10.	羊羔 / 羊	Critical — must retain the sacrificial-lamb connotation; avoid any rendering that suggests mere passive weakness without the sacrificial-substitute frame. Distinguish clearly from generic livestock vocabulary with no sacrificial weight.
טֶבַח	tevach	”slaughter”	ritual or violent killing, often of animals for food or sacrifice	”slaughter”	The Servant goes to a violent death as one destined for sacrifice, willingly.	宰杀	Medium.

Isaiah 53:8

“By oppression and judgment he was taken away… he was cut off from the land of the living; stricken for the transgression of my people.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
מִמִּשְׁפָּט	mimishpat	”from/by judgment (mishpat)“	legal proceeding; a (miscarried) judicial process	”by oppression and judgment,” “from judicial process”	The Servant dies through an unjust legal process — historically fulfilled in Jesus’s trials before the Sanhedrin and Pilate. Ties to baseline concept of 义/公义 (righteousness/justice) being denied him.	审判	High.
נִגְזַר	nigzar	”cut off,” “severed”	removal by cutting, often decisive and final	”cut off,” “taken away”	Death understood as a decisive severance from ongoing life — sets up v.10’s resurrection reversal (“he shall see his offspring, prolong his days”).	剪除	High — the pairing of this term with v.10’s continuation of life must be taught together to prevent readers from missing the resurrection implication.
אֶרֶץ חַיִּים	erets chayyim	”land of the living”	the realm of the living, as opposed to Sheol/the grave	”land of the living”	The Servant genuinely dies — a real, historical death, not a symbolic or metaphorical one, essential to the doctrine of a bodily, historical death preceding a bodily, historical resurrection (复活, baseline Critical term).	活人之地	Medium.

Isaiah 53:9

“He had done no violence, nor was any deceit in his mouth; yet they made his grave with the wicked, but with the rich in his death.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
חָמָס	chamas	”violence,” “wrongdoing”	physical or social injustice/violence	”violence”	Establishes the Servant’s total innocence — his suffering is not judicial payment for his own guilt, sharpening the substitution doctrine (he had none of his own sin to atone for).	强暴	High.
מִרְמָה	mirmah	”deceit,” “treachery”	dishonesty, fraudulent speech	”deceit”	Sinlessness extends to speech as well as action — total moral innocence, a prerequisite for a valid substitute (cf. unblemished sacrificial animals).	诡诈	High.
קֶבֶר	qever	”grave,” “tomb”	burial place	”grave,” “tomb”	Historically fulfilled in Jesus’s burial in Joseph of Arimathea’s tomb (Matt 27:57-60) — a wealthy man’s tomb, matching “with the rich in his death.”	坟墓/坟	Medium.

Isaiah 53:10

“Yet it was the will of the LORD to crush him… he has put him to grief; when you make his soul an offering for sin… he shall see his offspring, he shall prolong his days.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
חָפֵץ	chafets	”was pleased,” “delighted in,” “willed”	delight, purposive will/desire	”it pleased the LORD,” “it was the will of the LORD”	CRITICAL and pastorally sensitive: the Father’s purposive will, not cruelty for its own sake, stands behind the Servant’s suffering — this is the Trinitarian mystery of the Father’s redemptive plan willingly executed by the Son (cf. baseline “providence,” 神的护理; must not be read through a fatalistic 天意 lens).	耶和华的旨意/喜悦	Critical — requires theologian-level framing to avoid either (a) portraying God as arbitrarily cruel, or (b) collapsing into impersonal fate (天意).
דַּכְּאוֹ	dakko	”to crush him”	severe crushing (same root as v.5’s medukka)	“to crush him,” “he crushed him”	Reiterates v.5’s crushing with God now named as the direct agent — intensifies the doctrine that the cross was, from the divine side, a deliberate, purposive act of the Father.	压碎	Critical.
אָשָׁם	asham	”guilt offering,” “sin offering,” “reparation offering”	the specific Levitical sacrifice (Lev 5, 7) for guilt requiring restitution/atonement	”an offering for sin,” “guilt offering”	THE key sacrificial-cultic term of the whole passage: the Servant’s death is explicitly categorized as the fulfillment of the OT guilt/sin-offering system — the theological center of the doctrine of atonement (cf. Romans 3:25 propitiation, already flagged Critical in the baseline for escalation to human theologian review).	赎罪祭	Critical — NEVER render with language suggesting Buddhist merit-transfer (回向, huíxiàng) or a scapegoat ritual understood only as social catharsis. Note: the everyday Mandarin idiom 替罪羊 (“scapegoat,” lit. “substitute-sin lamb”) derives historically from this very biblical concept but has drifted in common secular usage to mean merely “someone unfairly blamed for others’ faults,” stripped of its atoning/sacrificial sense. Translators and teachers must explicitly restore the technical, cultic, atoning meaning and not rely on the idiom’s flattened secular connotation.
זֶרַע	zera	”seed,” “offspring,” “descendants”	biological progeny; by extension, spiritual heirs/legacy	”offspring,” “seed,” “descendants”	Following his death, the Servant “sees his offspring” — a resurrection implication (a dead man cannot see descendants unless he lives again) and a link to the spiritual “seed” of all who are justified through him (cf. Galatians 3:29, and baseline 大卫的后裔 “seed_of_David” lineage-fulfillment language).	后裔	High.

Isaiah 53:11

“He shall see the fruit of the travail of his soul and be satisfied; by his knowledge my righteous servant shall justify many, for he shall bear their iniquities.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
עֲמַל נַפְשׁוֹ	amal nafsho	”travail/labor of his soul”	intense inner suffering/labor, likened to labor pains	”travail of his soul,” “anguish of his soul”	The suffering was not meaningless but productive — it bears fruit, resurrection life following death.	劳苦的功效	Medium.
עַבְדִּי צַדִּיק	avdi tsaddiq	”my righteous servant”	a servant characterized by tsedeq/tsedaqah — right standing, moral rightness	”my righteous servant”	God’s own designation of the Servant’s righteousness — directly ties to the baseline Critical term 义 (righteousness) and must carry the same forensic/relational weight, not a Confucian-virtue reading of an especially “moral” man.	我的义仆	Critical — must carry the baseline’s mandatory distinguishing note on 义 whenever used in this justification context.
יַצְדִּיק	yatsdiq	”he will declare/make righteous,” hif’il (causative) of צָדַק (tsadaq)	forensic causative: to cause to be reckoned/declared righteous, i.e., to justify	”shall justify,” “make righteous,” “shall account righteous”	The direct OT root of the NT doctrine of justification — this is where Paul’s Romans vocabulary (δικαίωσις, δικαιοσύνη) is theologically anchored. MUST use the baseline’s established compound.	称义	Critical — baseline term reused exactly. Never rendered as a process of moral improvement (cf. baseline’s forbidden 修成正果); this is the Servant’s righteousness credited to “the many” through his knowledge/work, not their own attainment.
רַבִּים	rabbim	”the many”	a large, inclusive but not necessarily universal-without-exception number	”many,” “the many”	Anticipates Romans 5:15-19’s “the many” language and the universal scope of the gospel offer (cf. baseline “universal_scope_of_gospel”) without collapsing into universalism (not “all without exception,” but “all who believe, without ethnic/social distinction”).	许多人	High — requires a note distinguishing “many” from a closed, ethnically or socially restricted class, consistent with the doctrine of Salvation Extended to the Nations.
יִסְבֹּל	yisbol	”he will bear/carry” (imperfect of סָבַל, same root as v.4)	bearing a burden, continuing the substitution motif	”shall bear,” “shall carry”	Confirms across the whole song that the Servant’s justifying work and his burden-bearing are the same act — justification is grounded in substitutionary bearing of guilt, not merely in teaching or example.	担当	Critical — must match v.4’s 担当/背负 rendering exactly for intertextual consistency.

Isaiah 53:12

“Therefore I will divide him a portion with the great… because he poured out his soul to death… he bore the sin of many, and makes intercession for the transgressors.”

Original	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Mandarin Rendering	Risk
אֲחַלֶּק־לוֹ בָּרַבִּים (portion with the great)	achaleq-lo barabbim	”I will apportion to him among the great/many”	reward/inheritance imagery, often of victorious kings dividing spoil	”divide him a portion with the great”	Post-resurrection exaltation and vindication of the Servant — the suffering is followed by triumph and inheritance, not merely by death. Anticipates Philippians 2:9-11’s exaltation pattern.	使他与位大的同分	High.
הֶעֱרָה לַמָּוֶת נַפְשׁוֹ	he’erah lammavet nafsho	”he poured out his soul/life to death”	a voluntary, complete self-emptying unto death	”poured out his soul unto death,” “gave his life”	Emphasizes the voluntary nature of the Servant’s death — not an accident or a defeat imposed against his will, but a willing self-offering, essential to the doctrine that this is a genuine, valid, willing sacrifice.	将命倾倒,以致于死	Critical.
נִמְנָה עִם־פֹּשְׁעִים	nimnah im poshe’im	”he was numbered/counted with transgressors”	legal/social classification among criminals	”numbered with the transgressors”	Fulfilled literally in the crucifixion between two criminals (Luke 23:32-33) — the sinless Servant is legally classified with sinners though he is not one.	被列在罪犯之中	High.
חֵטְא רַבִּים נָשָׂא	chet rabbim nasa	”he bore the sin of many” (again נָשָׂא, nasa)	reiterates v.4’s and v.11’s bearing verb, now with חֵטְא (chet, “sin” proper, close to baseline 罪) rather than avon/pesha	”bore the sin of many”	Closes the substitution theme with the most direct term for “sin” (חֵטְא, close kin to baseline 罪), tying the whole chapter’s guilt-bearing language directly to the baseline’s central sin term.	担当多人的罪	Critical.
יַפְגִּיעַ (לַפֹּשְׁעִים)	yafgia lapposhe’im	”makes intercession for the transgressors” (same root as v.6’s hifgia, “laid on him”)	to intervene/mediate on behalf of another, here in a legal-advocacy or prayerful sense	”makes intercession for,” “intervenes for”	Deliberate wordplay with v.6: the one on whom guilt was made to fall (הִפְגִּיעַ) is the one who intercedes (יַפְגִּיעַ) for the guilty — bearer and advocate are the same person. Connects to baseline 代求 (intercession), but here it is accomplished through his death, not merely through prayer, and anticipates Romans 8:34’s risen Christ who “intercedes for us.”	代求	Critical — baseline term reused exactly; note must clarify this instance of intercession is achieved through sacrificial death, a distinct but related sense from ordinary prayer-intercession, to avoid readers assuming Isaiah 53:12 only describes verbal prayer.

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

Every chapter is reviewed. Chapters introducing no new load-bearing theological vocabulary beyond terms already catalogued state this explicitly per the full-book coverage mandate.

Chapter 1 — Indictment of Judah

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Rebellion	פֶּשַׁע/מָרוֹד	pesha/marad	”transgression/revolt”	willful covenant-breaking rebellion against a rightful sovereign	”rebellion,” “transgression”	Introduces Isaiah’s opening charge: Israel’s rebellion against its covenant Father — establishes Judgment on Israel’s Idolatry and Injustice doctrine.	悖逆	High
Justice	מִשְׁפָּט/צְדָקָה	mishpat/tsedaqah	”judgment/righteousness” as social ethic	fair judicial and social dealing, protection of the vulnerable	”justice,” “righteousness”	Combined mishpat-tsedaqah pairing = 公义, the social-ethical outworking of God’s own righteous character; distinct from but related to forensic 义.	公义	High
Zion	צִיּוֹן	Tsiyyon	Jerusalem’s temple mount; by extension, Jerusalem/God’s covenant city	proper noun with theological freight: God’s dwelling place, seat of covenant promises	”Zion”	Establishes Zion as the covenant/eschatological center running through the whole book (chs. 1-66), central to Comfort and Restoration doctrine.	锡安	Low

Chapter 2 — The Mountain of the LORD; Idolatry Introduced

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Latter days	בְּאַחֲרִית הַיָּמִים	be’acharit hayyamim	”in the end/back part of the days”	eschatological future, the days toward the fulfillment of God’s purposes	”latter days,” “last days”	Establishes an eschatological horizon for Isaiah’s hope — feeds directly into New Heavens and New Earth doctrine (chs. 65-66).	末后的日子	Medium
Day of the LORD	יוֹם יהוה	yom YHWH	”day of YHWH”	a specific, decisive day of divine judgment and/or vindication	”Day of the LORD”	Recurring eschatological-judgment refrain throughout Isaiah (2:12; 13:6,9; 34:8; etc.) — must be distinguished from Chinese astrological “auspicious day” selection culture (黄道吉日); this is a personal, sovereign act of God’s judgment/salvation, not a fortuitous or inauspicious calendar date.	耶和华的日子	Medium
Idols	פְּסִילִים/עֲצַבִּים	pesilim/atsabim	”carved images/things fashioned”	man-made cultic images, worshiped as or representing deities	”idols,” “images”	Introduces Isaiah’s central polemic against idolatry, foundational to Judgment on Israel’s Idolatry doctrine; distinguish sharply from ancestor-veneration tablets (祖先牌位), which the polemic does not directly address — care is needed so the doctrine is not weaponized as blanket condemnation of filial ancestor-honoring practice, only of image-worship as a rival to God.	偶像	High

Chapter 3-4 — Judgment on Jerusalem’s Pride; First Branch Reference

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Branch of the LORD	צֶמַח יהוה	tsemach YHWH	”sprout/growth of YHWH”	a shoot growing from a stump; messianic royal-lineage imagery	”the Branch of the LORD”	The earliest of Isaiah’s several Messianic Branch/Root images (cf. 11:1, 53:2) — must be read as one unified messianic motif culminating in the Suffering Servant and the Davidic king, not as unrelated botanical metaphors.	耶和华的苗	High

Chapter 5 — The Song of the Vineyard; Woe Oracles Begin

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Vineyard	כֶּרֶם	kerem	”vineyard”	cultivated vine plantation; covenant-relationship metaphor for Israel	”vineyard”	Israel as God’s carefully planted, cared-for, but fruitless vineyard — covenant-relationship imagery reused by Jesus (Matt 21:33-41).	葡萄园	Low
Woe	הוֹי	hoy	funerary/prophetic lament cry	a formulaic cry introducing prophetic judgment oracles	”woe,” “alas”	Formulaic marker introducing Isaiah’s series of judgment pronouncements (chs. 5, 10, 28-33) — low collision risk, standard prophetic form.	祸哉	Low

Chapter 6 — The Holiness and Majesty of God (Core Doctrine Chapter)

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Trisagion — “Holy, Holy, Holy”	קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ	qadosh qadosh qadosh	”holy holy holy”	threefold repetition, the Hebrew superlative form, expressing the highest possible intensity of an attribute	”Holy, holy, holy”	The programmatic revelation of God’s transcendent holiness for the whole book and arguably the whole canon (quoted Rev 4:8) — the anchor text for the Holiness and Majesty of God doctrine. Must retain the CUV exclamatory form.	圣哉!圣哉!圣哉!	Critical — distinct rendering from baseline’s adjectival 圣洁 (holy, used of moral set-apartness); here it is a doxological exclamation of God’s essential nature. Both must be taught as related but not interchangeable.
Seraphim	שְׂרָפִים	seraphim	”burning ones”	a class of heavenly worshiping beings surrounding God’s throne	”seraphim”	Unique heavenly beings devoted to unceasing worship and proclamation of God’s holiness; must not be conflated with Chinese mythological creatures (dragons 龙, phoenixes 凤凰) which carry auspicious, imperial connotations utterly unlike the seraphim’s function of declaring divine holiness and executing purification.	撒拉弗	Low — transliteration, but requires a brief clarifying note to prevent conflation with indigenous mythological beings.
Iniquity (taken away)	עָוֹן (סָר)	avon (sar)	“iniquity (removed/turned away)“	guilt-weight removed through a purifying act	”iniquity is taken away”	The burning coal touching Isaiah’s lips removes guilt — a picture of purification preceding commissioning; ties forward to the guilt/iniquity vocabulary of Isaiah 53.	罪孽苏解/罪孽除掉	Medium
Commissioning / sending	שְׁלַח (שְׁלָחֵנִי)	shalach (shelacheni)	“send (send me)“	authorized dispatch for a task	”send,” “here am I, send me”	Isaiah’s response models the personal, relational nature of divine calling (呼召/蒙召的, baseline High-risk terms) — a summons to a specific prophetic task, not an impersonal cosmic mandate (天命).	差遣	High — must be taught alongside baseline 呼召/蒙召的 terms as the same doctrine of Divine Calling.

Chapter 7 — The Immanuel Prophecy

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Immanuel	עִמָּנוּ אֵל	Immanu El	”God with us”	a theophoric sign-name, asserting God’s personal presence with his people	”Immanuel,” “God with us”	Directly quoted in Matthew 1:23 as fulfilled in Jesus’s birth — the OT root of the Incarnation doctrine (道成肉身, baseline Critical).	以马内利 (神与我们同在)	Critical — must be taught together with baseline’s 道成肉身 note distinguishing the personal, eternal divine Word from Daoist impersonal 道.
Virgin / young woman	עַלְמָה	almah	”young woman of marriageable age”	primarily denotes a young, sexually mature but unmarried woman; the term’s normal usage implies but does not lexically guarantee virginity (the more technical term for virginity proper is בְּתוּלָה, betulah)	“virgin” (LXX παρθένος, followed by Matthew), “young woman”	CRITICAL semantic-range issue: the LXX translators and Matthew both render almah as parthenos (“virgin”), grounding the doctrine of the virgin birth; Mandarin must follow the CUV’s established rendering to preserve continuity with the doctrine of Christ’s virgin conception, not a merely generic “young woman.”	童女	Critical — must retain 童女’s virgin-birth-doctrine weight as established in Chinese Bible tradition; flag for theologian review given the underlying Hebrew semantic range issue, so teachers can explain the LXX/Matthew interpretive move rather than treat it as lexically self-evident.

Chapter 8 — Immanuel Reaffirmed; Stone of Stumbling

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Stone of stumbling	לְאֶבֶן נֶגֶף	le’even negef	”for a stone of striking/stumbling”	an obstacle causing injury to those who reject it	”stone of stumbling”	A negative-judgment counterpart to the positive Cornerstone image of Isaiah 28:16 — the same divine reality (God’s presence/Messiah) is either a foundation or a stumbling-block depending on the hearer’s response (quoted Rom 9:33; 1 Pet 2:8).	绊脚的石头	Medium

Chapter 9 — The Messianic Titles; Light in Darkness

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Wonderful Counselor	פֶּלֶא יוֹעֵץ	pele yo’etz	”wonder of a counselor”	a ruler whose wisdom/plans are supernatural in origin	”Wonderful Counselor”	First of the four throne-names in 9:6, applied to the coming Davidic Messiah — establishes Christ’s deity from within Isaiah itself, prior to any NT text.	奇妙策士	High
Mighty God	אֵל גִּבּוֹר	El Gibbor	”God, mighty (one)“	uses the divine name element אֵל (El, “God”) directly of the child born — an explicit ascription of deity	”Mighty God,” “God the Mighty One”	CRITICAL direct overlap with the baseline’s Critical term 神 (God); this title asserts the coming king’s full deity, anchoring the Deity of Christ doctrine already Critical in the baseline registry. Must never be softened to “godlike” or “divinely favored.”	全能的神	Critical
Everlasting Father	אֲבִי־עַד	Avi-Ad	”Father of eternity/everlastingness”	describes eternal, fatherly care and permanence of rule, not personal identity with the first Trinitarian Person	”Everlasting Father,” “Father of eternity”	Requires a careful theological note: this title affirms the Messiah’s eternal, fatherly character toward his people, not that the Son is identical with the Father — guards against a modalism misreading.	永在的父	Critical — theologian review required to prevent Trinitarian confusion.
Prince of Peace	שַׂר־שָׁלוֹם	Sar-Shalom	”prince/ruler of peace”	a ruler whose reign is characterized by, and who establishes, שָׁלוֹם (shalom)	“Prince of Peace”	Ties the Messianic king’s reign directly to the baseline term 平安 (peace) — his rule brings the very peace-with-God later secured through the cross (Isa 53:5).	和平的君	Critical

Chapter 10 — Judgment on Assyria; the Remnant

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Remnant	שְׁאָר / פְּלֵיטָה	she’ar / peleitah	”that which remains / escaped remnant”	a surviving portion preserved through judgment	”remnant”	God preserves a faithful remnant through judgment — theological bridge between Judgment and Comfort/Restoration doctrines; not a tribal-survivor concept but a sign of covenant faithfulness.	余民	Medium

Chapter 11 — The Messianic Branch and the Peaceable Kingdom

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Root of Jesse	שֹׁרֶשׁ יִשָׁי	shoresh Yishai	”root of Jesse”	Davidic ancestral imagery (Jesse = David’s father)	“Root of Jesse,” “shoot of Jesse”	Ties directly to baseline 大卫的后裔 (seed of David); Paul quotes this in Romans 15:12 — must render consistently with that baseline term family.	耶西的根	High
Fear of the LORD	יִרְאַת יהוה	yir’at YHWH	”fear of YHWH”	reverent awe and worshipful submission before God, not terror	”fear of the LORD”	The Spirit-given disposition of the Messiah and of the redeemed; must be distinguished from superstitious fear of ghosts/spirits (怕鬼) common in Chinese folk religion — this is reverent covenant awe toward the one true God, not dread of a capricious spirit-world.	敬畏耶和华	Medium

Chapter 12 — Song of Salvation

No new theological vocabulary; reuses 救恩 (salvation) and introduces the verbal cognate note that Isaiah 12:2’s “he has become my salvation” uses the same root (יָשַׁע, yasha) as the name “Yeshua/Jesus” (耶稣), worth a teaching cross-reference but not a distinct glossary term.

Chapters 13-14 — Oracle Against Babylon; “Day Star, Son of Dawn”

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Day Star, son of Dawn	הֵילֵל בֶּן־שָׁחַר	heilel ben-shachar	”shining one, son of dawn”	a poetic title for the king of Babylon’s pride, later interpretatively associated by some Christian tradition with Satan’s fall	”Lucifer” (Vulgate/KJV), “Day Star,” “morning star”	Primarily a taunt-song against the historical king of Babylon’s hubris; secondary applications to Satan’s fall (a later Christian interpretive tradition, not the primary sense of the Hebrew text) must be flagged as an interpretive extension, not translated as though self-evidently about Satan. Caution against reinforcing folk astrological reading of “stars” as fate-bearing entities.	明星 (with explanatory note)	Medium

Chapters 15-18 — Oracles Against Moab, Damascus, Cush

No new theological vocabulary; proper nouns only (摩押 Moab, 大马士革 Damascus, 古实 Cush). Reuses Sovereignty of God over the Nations doctrine established in chs. 13-14.

Chapters 19-20 — Oracle Against Egypt

No new lexical terms, but doctrinally significant: 19:19-25 anticipates an altar to the LORD in Egypt and God calling Egypt “my people” alongside Israel — an early, explicit statement of Salvation Extended to the Nations doctrine, worth flagging even without new vocabulary.

Chapter 21 — Oracles Against Babylon, Edom, Arabia

No new theological vocabulary; reuses Day of the LORD and Sovereignty over Nations material.

Chapter 22 — Oracle Against Jerusalem; Key of David

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Key of the house of David	מַפְתֵּחַ בֵּית־דָּוִד	mafteach beit-David	”key of the house of David”	delegated administrative/royal authority over the Davidic household	”key of the house of David”	Historically Eliakim’s stewardship; later applied typologically to Christ’s authority (Rev 3:7) — minor Davidic-covenant motif.	大卫家的钥匙	Low

Chapter 23 — Oracle Against Tyre

No new theological vocabulary; reuses Sovereignty over Nations material.

Chapters 24-27 — The “Isaiah Apocalypse”

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Swallow up death	בִּלַּע הַמָּוֶת	billa hammavet	”he will swallow up death”	the reversal/abolition of death itself	”swallow up death,” “destroy death”	Direct precursor to 1 Corinthians 15:54’s resurrection victory quotation — an early, explicit hope of death’s defeat, feeding the New Heavens and New Earth doctrine.	吞灭死亡	High
Resurrection hope	יִחְיוּ (מֵתֶיךָ)	yichyu (meteikha)	“your dead will live”	bodily revival after death	”the dead shall live,” “your dead shall rise”	Must reuse baseline’s Critical resurrection term 复活; one of the clearest OT anticipations of bodily resurrection.	死人要复活	Critical (reuse baseline 复活)
Leviathan	לִוְיָתָן	Livyatan	mythic/poetic name for a great sea monster	a chaos-symbolizing sea creature subdued and judged by God (cf. Job 41; Psalm 74:14)	“Leviathan”	God’s judgment over cosmic chaos-forces, part of Sovereignty of God over the Nations/Creation doctrine. MUST NOT be rendered as 龙 (dragon) — in Chinese culture 龙 is an auspicious, imperial, benevolent symbol, the near-opposite connotation of a judged chaos-monster; such a rendering would invert the passage’s meaning.	利维坦 (transliteration)	High

Chapters 28-29 — Woe Oracles; the Cornerstone

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Precious cornerstone	פִּנַּת יִקְרַת	pinnat yikrat	”precious corner(stone)“	a foundation stone, tested and sure, on which a building’s stability depends	”precious cornerstone,” “tried stone,” “sure foundation”	Messianic foundation-stone imagery, quoted in Romans 9:33, 1 Peter 2:6 — Christ as the sole, tested foundation of salvation. Must be distinguished from Chinese fengshui (风水) cornerstone-laying rituals performed for good fortune in construction; this cornerstone secures salvation, not geomantic luck.	房角石/基石	Medium-High

Chapters 30-31 — Trust in Egypt Condemned; Grace Announced

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
The LORD waits to show grace	חָנַן / יְחַנְּכֶם	chanan / yechonkhem	”he will show favor/grace to you”	verbal form of the same root behind the noun חֵן (chen, favor/grace)	“the LORD waits to be gracious to you,” “will show you grace”	Verbal-form counterpart to the baseline’s Critical noun 恩典 (grace); must preserve the same unmerited-favor sense, contrasted against merit-based (功德) expectation.	施恩	Critical (verb form of baseline 恩典 concept)
Trust/rely on	בָּטַח	batach	”to trust, rely, feel secure in”	reliance placed in a person or thing as a source of security	”trust,” “rely on”	Isaiah’s covenant vocabulary for trusting the LORD (vs. trusting Egypt/idols); conceptually related to, but a distinct OT term from, the NT’s πίστις-based baseline 信心 (faith). Must be introduced with a note explaining this OT/NT lexical difference so learners see continuity of the doctrine of Faith without assuming lexical identity.	倚靠	Medium

Chapter 32 — The Righteous King’s Reign

No new theological vocabulary beyond reused terms (义/公义 righteousness/justice; Spirit of the LORD poured out, reusing ch. 11’s Spirit-of-the-LORD term family).

Chapter 33 — The LORD as Judge, Lawgiver, King

No new theological vocabulary; a compressed restatement of divine sovereignty titles already introduced (审判/立法/王), low risk.

Chapter 34 — Judgment on Edom

No new theological vocabulary; reuses Day of the LORD and cosmic judgment imagery from chs. 13, 24.

Chapter 35 — The Highway of Holiness

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Highway of Holiness	מַסְלוּל / דֶּרֶךְ הַקֹּדֶשׁ	maslul / derekh haqqodesh	”the way/road of holiness”	a purified, safe, direct road reserved for God’s redeemed people	”Highway of Holiness,” “the Way of Holiness”	Restoration imagery combining Comfort/Restoration doctrine with the Holiness doctrine of ch. 6 — a road only the “redeemed” may walk.	圣洁之路	Medium

Chapters 36-37 — Historical Narrative: Hezekiah and Sennacherib

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
The living God	אֱלֹהִים חַיִּים	Elohim chayyim	”God, living”	God’s active, personal life-possessing existence, contrasted with lifeless idols	”the living God”	Rabshakeh’s taunt vs. Hezekiah’s prayer turn on this contrast: an inert idol cannot rescue, but the living God can and does — reinforces Sovereignty of God over the Nations doctrine and the God/idols contrast running through chs. 40-48.	活神/永生的神	Medium

Chapter 38 — Hezekiah’s Illness and Song of Thanksgiving

No new theological vocabulary; reuses baseline 感恩 (thanksgiving).

Chapter 39 — Hezekiah and the Babylonian Envoys

No new theological vocabulary; historical narrative foreshadowing the exile, transitions the book toward chs. 40-55’s comfort oracles.

Chapter 40 — Comfort, Comfort My People

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Comfort	נָחַם	nacham	”to comfort, console; also to be sorry/relent”	consolation after grief or judgment; God’s compassionate turning toward his suffering people	”comfort”	Opens the Comfort and Restoration doctrine’s central section (chs. 40-55) — a personal, relational consolation from God himself, not a stoic self-soothing technique or fatalistic resignation.	安慰	Medium
Voice crying in the wilderness	קוֹל קוֹרֵא בַּמִּדְבָּר	qol qore bammidbar	”a voice calling out in the wilderness”	a herald’s proclamation preparing the way for a royal arrival	”the voice of one crying in the wilderness”	Quoted of John the Baptist (Matt 3:3) — prepares the way for both the return from exile and, typologically, for the Messiah’s coming.	预备道路(的呼声)	Medium
The word of God endures	דְּבַר־אֱלֹהֵינוּ יָקוּם לְעוֹלָם	devar Eloheinu yaqum le’olam	”the word of our God will stand/arise forever”	permanence and reliability of God’s spoken revelation, contrasted with the transience of human life (“all flesh is grass”)	“the word of our God stands forever”	Foundational to Inspiration of Scripture doctrine — quoted 1 Peter 1:24-25.	神的话永远长存	High

Chapters 41-44 — The Servant Introduced; Idols Mocked; Cyrus Named

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Servant of the LORD	עֶבֶד יהוה	eved YHWH	”servant/slave of YHWH”	ranges from a bond-servant/slave in ordinary usage to a designation of high honor for one authorized to represent and accomplish God’s purposes	”servant,” “my servant”	AMBIGUITY NOTE: first applied corporately to Israel/Jacob as God’s servant-nation (41:8-9), then increasingly to an individual figure (the Servant Songs, chs. 42, 49, 50, 53) who represents, and ultimately redeems, Israel. This corporate/individual referent shift is a genuine, historically debated interpretive question and must be flagged for every occurrence rather than resolved silently.	耶和华的仆人	High — new term (not in baseline); distinguish from a generic hired laborer or slave; the individual Servant culminates in the Suffering Servant of Isaiah 53 and, in the NT, in Christ (cf. Phil 2:7’s “servant” language).
Light to the nations	אוֹר גּוֹיִם / לְאוֹר גּוֹיִם	or goyim / le’or goyim	”a light of/to the nations”	a source of illumination/revelation extended beyond Israel to all peoples	”a light to the nations/Gentiles”	Establishes Salvation Extended to the Nations doctrine formally; quoted of Christ (Luke 2:32) and of the church’s mission (Acts 13:47). Must be read together with baseline 外邦人 (Gentiles).	万国的光 / 外邦人的光	High
Redeemer	גֹּאֵל	go’el	”kinsman-redeemer”	in OT law, a near relative obligated/entitled to buy back a family member from debt-slavery or avenge/redeem family property (cf. Ruth, Boaz)	“Redeemer”	God as Israel’s Go’el — a relational, covenant-kin redeemer, not an abstract cosmic liberator. CRITICAL Chinese collision risk: must not be rendered in a way that suggests the Buddhist bodhisattva figures of popular devotion (e.g., Guanyin 观音, “Goddess of Mercy,” or Amitabha 阿弥陀佛, who “receives” souls into the Pure Land) who “save” devotees through compassionate intervention apart from any covenant-kinship relationship or blood price paid. Isaiah’s Redeemer acts as covenant-kin who pays a price, not as a compassionate bystander-deity.	救赎主	Critical — new term, escalate to theologian review; distinguish from generic 救世主 (savior) language that could read as one of several religious saviors.
I am the first and the last	אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן	ani rishon va’ani acharon	”I am first, and I am last”	a self-disclosure formula asserting sole, eternal, exclusive deity spanning all of time	”I am the first and the last”	God’s own self-identification of exclusive eternality — directly reused of the risen Christ in Revelation 1:17; 22:13, a strong cross-testament witness to Christ’s full deity. Reinforces the baseline’s Critical 神 and Deity of Christ doctrine.	我是首先的,我是末后的	Critical

Chapter 45 — Cyrus Called “His Anointed” (מָשִׁיחַ)

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
His anointed (of Cyrus)	מְשִׁיחוֹ	meshicho	”his anointed one”	anyone (king, priest) set apart/consecrated for an office through ritual anointing with oil — a general office-designation, NOT inherently a title for the eschatological Messiah	”his anointed,” “Cyrus, my anointed”	CRITICAL AND UNIQUE ISAIAH-SPECIFIC RISK: this is the same root (מָשִׁיחַ, mashiach) that yields the technical NT title “Messiah/Christ” (基督, baseline Critical), yet here it is applied to Cyrus, a pagan Persian king, as God’s chosen historical instrument — NOT a claim that Cyrus is the Messiah. The generic “anointed one/office” sense and the technical eschatological “Messiah” title sense must be sharply distinguished in every occurrence. Never render Cyrus’s title as 基督.	受膏者 / 我所膏的(古列)	Critical — requires its own escalation rule: any occurrence of מָשִׁיחַ /mashiach-family vocabulary in Isaiah must be checked against context before deciding between 受膏者 (generic anointed office-holder) and reserving 基督 exclusively for the eschatological Messiah fulfilled in Jesus.
There is no other (monotheism formula)	אֲנִי יהוה וְאֵין עוֹד	ani YHWH ve’ein od	”I am the LORD, and there is no other”	an exclusive-monotheism declaration formula, repeated across chs. 44-46	”I am the LORD, and there is no other,” “besides me there is no God”	Direct doctrinal reinforcement of the baseline’s Critical 神 term and Sovereignty of God over the Nations doctrine; must retain unqualified exclusivity, resisting any softening toward a folk-religious multi-deity framework where 神 is merely one deity among many (city gods, kitchen god, etc.).	再没有别神 / 我是耶和华,再没有别神	Critical

Chapters 46-47 — The Fall of Babylon; Idols Carried vs. God Carries His People

No new lexical terms; reuses idols (偶像), Redeemer (救赎主), and introduces the vivid contrast image (46:3-4, “I have carried you from the womb”) reinforcing baseline Father doctrine (父) — noted as thematic reinforcement, not a new glossary term.

Chapter 48 — Refined in the Furnace

No new lexical terms; the refining-furnace image (48:10) must be taught carefully alongside baseline Sanctification note: purification here is God’s sovereign act upon Israel through the discipline of exile, not self-directed cultivation technique (修炼, already forbidden in baseline for 成圣) — reinforcement, not a new term.

Chapter 49 — The Second Servant Song

No new lexical terms beyond ch. 41-44’s Servant/Light-to-Nations family; reuses 耶和华的仆人 and 万国的光, now with the added detail of the Servant’s call “from the womb” — messianic personal calling reinforcement.

Chapter 50 — The Third Servant Song

No new lexical terms; reuses Servant, suffering, and Fear of the LORD (敬畏耶和华) vocabulary; “gave my back to those who strike” (50:6) previews Isaiah 53:5’s imagery directly.

Chapters 51-52 — Comfort Renewed; “How Beautiful Are the Feet”

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Good news / good tidings	בְּשׂוֹרָה / מְבַשֵּׂר	besorah / mevasser	”good news / one who brings good news”	announcement of victory, deliverance, or a king’s reign	”good news,” “good tidings,” “glad tidings”	Isaiah 52:7 is directly quoted in Romans 10:15 using εὐαγγέλιον/gospel vocabulary — this Isaiah passage is the OT root of the baseline’s Medium-risk term 福音 (gospel). Rendering here must be chosen for cross-testament consistency with 福音, not an unrelated generic “news” term, so learners see Paul’s citation as continuous with Isaiah’s prophecy.	报好信 / (align with) 福音	High — cross-testament consistency requirement; flag for native speaker review to confirm alignment with baseline 福音 term whenever this verse is taught alongside Romans 10:15.

Chapter 53 — The Suffering Servant (Core Passage)

Treated in full in Part 1 above. No additional chapter-level terms beyond those already catalogued verse-by-verse.

Chapter 54 — Zion Restored as a Bride

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Your Maker is your husband	בֹּעֲלַיִךְ עֹשַׂיִךְ	bo’alayikh osayikh	”your husband(-owner) is your maker”	covenant-marriage metaphor for God’s relationship to his restored people	”your Maker is your husband”	Restoration/covenant-renewal imagery; must be taught as a relational covenant metaphor, distinguished from any syncretistic “sacred marriage” fertility-cult association sometimes present in surrounding folk religious frameworks — this is exclusive covenant fidelity, not a fertility rite.	你的丈夫(即造你的主)	Medium

Chapter 55 — The Free Invitation; Steadfast Love of David

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Chesed / steadfast covenant love	חֶסֶד	chesed	”loyal love, covenant faithfulness, lovingkindness, mercy”	God’s steadfast, covenant-bound, loyal love — not mere emotion but faithful covenantal commitment; also translated “mercy,” “kindness,” “lovingkindness” depending on context	”steadfast love,” “lovingkindness,” “mercy,” “faithful love”	Recurring throughout Isaiah 40-66 (54:8,10; 55:3; 63:7) as the emotional/relational ground of both Comfort/Restoration and the Davidic Covenant (“the sure chesed of David,” 55:3, quoted Acts 13:34). CRITICAL Chinese collision risk: must NOT be rendered as 慈悲 (cíbēi), the central technical term for Buddhist compassion, especially associated with Guanyin (观音), the “Bodhisattva of Compassion” — using 慈悲 would import a Buddhist devotional figure’s defining virtue directly into the text of Scripture. Use 慈爱 (loving-kindness rooted in covenant faithfulness, not detached universal compassion).	慈爱	Critical — new term requiring the same escalation tier as baseline’s 恩典 (grace); occurs across multiple doctrines (Comfort/Restoration, Davidic Covenant) and must be flagged for theologian review at every occurrence.
The word that accomplishes	דְּבָרִי… יַעֲשֶׂה	devari…ya’aseh	”my word… will do/accomplish”	the effective, purposive power of God’s spoken word to achieve its intended result	”my word… shall accomplish that which I please”	Reinforces Inspiration of Scripture doctrine and God’s providence (神的护理) — God’s word is not passive information but active, world-shaping power.	我的话…必要成就	Medium

Chapters 56-57 — The Sabbath and Foreigners Included; Idolatry Renewed

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
House of prayer for all nations	בֵּית־תְּפִלָּה לְכָל־הָעַמִּים	beit tefillah lekhol ha’ammim	”a house of prayer for all the peoples”	the temple’s function extended explicitly beyond Israel to every nation	”a house of prayer for all nations”	Quoted by Jesus (Mark 11:17) — a direct textual foundation for Salvation Extended to the Nations doctrine and the baseline’s High-risk Universal Scope of the Gospel doctrine.	万民祷告的殿	High
Sabbath	שַׁבָּת	shabbat	”Sabbath, rest day”	the weekly covenant sign of rest, holy to the LORD	”Sabbath”	Covenant-sign observance opened to “foreigners” who keep it — ties Sabbath-keeping to inclusion in the covenant community, not ethnic descent alone. Distinguish from generic ritual fasting/rest days (斋戒) practiced for merit in folk Buddhism/Daoism — this is a covenant sign of relationship, not a merit-earning ritual observance.	安息日	Medium

Chapter 58 — True Fasting

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
True fasting	צוֹם	tsom	”fast, fasting”	abstention from food as an act of humility/repentance before God	”fasting”	Isaiah 58 redefines fasting as inseparable from justice and mercy toward the oppressed, not ritual self-affliction that earns merit — must be taught alongside the baseline’s Critical Grace doctrine, reinforcing that biblical fasting is not a merit-accumulating (功德) ritual technique but a heart-posture flowing from and expressing covenant relationship.	禁食	Medium

Chapter 59 — Sin Separates; the Redeemer Comes to Zion

No new lexical terms; reuses Sin (罪), Redeemer (救赎主), Spirit of the LORD.

Chapter 60 — Zion’s Glory; Nations Come to the Light

No new lexical terms; reuses Glory (荣耀), Light to the Nations (万国的光) — thematic climax of Salvation Extended to the Nations doctrine, not a new term.

Chapter 61 — The Spirit-Anointed Messenger (Quoted by Jesus, Luke 4)

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Anointed (verb)	מְשָׁחַנִי	meshachani	”he has anointed me”	the ritual/symbolic act of consecrating a person for a prophetic, priestly, or royal office by applying oil	”he has anointed me”	Directly quoted and applied to himself by Jesus in Luke 4:18-19 as the fulfillment of this text’s Spirit-empowered, gospel-proclaiming mission — the clearest single OT text linking Spirit-anointing, the Messiah, and gospel proclamation (传福音) together. Distinguish this verbal act from the noun מָשִׁיחַ discussed at ch. 45; here the verb explicitly and directly grounds Jesus’s own self-understanding as the Messiah.	用膏膏我/我受膏	Critical
The LORD’s favor (acceptable year)	שְׁנַת־רָצוֹן לַיהוה	shenat ratson la-YHWH	”a year of the LORD’s favor/acceptance”	a proclaimed period of God’s gracious deliverance (echoing Jubilee-year release)	“the year of the LORD’s favor,” “the acceptable year of the Lord”	Grace-doctrine reinforcement in a temporal, proclaimed form — release from debt-bondage/captivity as a picture of salvation received freely, not earned.	耶和华的恩年	High

Chapter 62 — Zion’s New Name; the Watchman

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Watchman	שֹׁמְרִים	shomerim	”watchmen, guards”	those posted to keep vigil and intercede/announce on a city’s behalf	”watchmen”	Intercessory vigilance for Zion’s restoration — later applied to the church’s ongoing intercessory calling; low collision risk.	守望者	Low

Chapter 63 — The Divine Warrior; the Day of Vengeance

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Day of vengeance	יוֹם נָקָם	yom naqam	”day of vengeance/retribution”	a specific day of God’s righteous judicial retribution against evil	”day of vengeance”	The judgment aspect of the Day of the LORD doctrine, paired here with redemption (“the year of my redeemed has come,” 63:4) — God’s justice and God’s salvation are two sides of the same climactic act, not unrelated events.	报仇的日子	Medium

Chapter 64 — Corporate Repentance; Potter and Clay

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Potter and clay	יֹצְרֵנוּ / חֹמֶר	yotserenu / chomer	”our potter/former” / “clay”	God’s sovereign, purposive shaping authority over his people, likened to a potter shaping clay	”you are our potter, we are the clay”	Reinforces Sovereignty/Providence doctrine (神的护理) — must retain the personal, purposive shaping relationship, not collapse into an impersonal fatalistic image of being merely “molded by fate” (命运), which the baseline already flags as a forbidden substitution for related terms.	窑匠与泥/陶匠与泥	Medium

Chapter 65 — New Heavens and New Earth (Formal Introduction)

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
New heavens and new earth	שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה	shamayim chadashim va’arets chadashah	”new heavens and new earth”	a definitive, final, non-repeating renewal/re-creation of the cosmos	”new heavens and a new earth”	Quoted in 2 Peter 3:13 and Revelation 21:1 — the culminating hope of the whole book and this curriculum’s final doctrine. Must be distinguished from Buddhist/Daoist cyclical cosmological renewal (recurring kalpas/cosmic ages, 劫), which envisions repeated cycles of creation and destruction; the biblical new heavens and new earth is a single, final, non-cyclical, non-repeating consummation.	新天新地	High

Chapter 66 — Final Judgment and Restoration; Unquenchable Fire

New terms:

Term	Original	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Mandarin	Risk
Unquenchable fire	אֵשׁ לֹא תִכְבֶּה	esh lo tikhbeh	”fire that will not be quenched”	perpetual, unending judicial fire	”fire that shall not be quenched,” “unquenchable fire”	Quoted by Jesus (Mark 9:48) regarding final judgment — must be taught as eternal, non-cyclical judgment, sharply distinguished from Buddhist hell-realms (地狱, dìyù), which are understood as temporary, karmically-determined states from which a being may eventually be reborn out through the exhaustion of bad karma or intervention (e.g., by a bodhisattva). Biblical judgment here is final and unending, not a stage within an ongoing cycle of rebirth.	永不熄灭的火	High
All flesh shall worship	כׇּל־בָּשָׂר… יִשְׁתַּחֲוּוּ	kol basar…yishtachavu	”all flesh…shall bow down/worship”	universal, comprehensive worship extended to “all flesh,” i.e., all humanity	”all flesh shall come to worship”	Closing universal-scope statement, resonant with Salvation Extended to the Nations doctrine; the book that opened with Israel’s indictment (ch.1) closes with all humanity gathered in worship.	凡有血气的…都来敬拜	Medium

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Summary

Every chapter of Isaiah (1-66) has been reviewed. Chapters 12, 15-18, 21, 23, 30(shared with 31 above), 32-34, 36 (shared above), 38-39, 46-47, 49-50, 53(treated in Part 1), 59-60 either introduce no new load-bearing theological vocabulary beyond terms already catalogued, or their new doctrinal content is carried entirely by reused baseline/Isaiah terms, and this has been noted explicitly at each occurrence above rather than silently omitted. The core passage, Isaiah 53:1-12, receives full verse-by-verse treatment in Part 1 as the curriculum’s theological anchor.