Linguistic Gap Analysis
Linguistic Gap Analysis: Isaiah
Methodology
This analysis surveys the full text of Isaiah (chapters 1–66) against Brazilian Portuguese’s available theological vocabulary, using the same risk framework as the Romans baseline (Critical / High / Medium / Low, per doctrine_risk_registry.json). It identifies:
- A doctrine vocabulary matrix mapping each of the seven curriculum doctrines to the Portuguese terms currently available, their weaknesses, and a recommended handling strategy.
- Missing vocabulary — concepts for which standard Portuguese has no single ready equivalent and a compound phrase or paraphrase must be constructed.
- Crowded semantic neighborhoods — concepts for which Portuguese has abundant, well-established vocabulary, but that vocabulary is already claimed by rival religious systems (principally Kardecist Spiritism, and secondarily Afro-Brazilian Candomblé/Umbanda and folk Catholic piety) and must therefore be “fenced” with mandatory teaching notes.
- Transliteration vs. paraphrase decisions for proper names, titles, and untranslatable terms.
- A ranked list of this curriculum’s highest-risk ambiguities.
- A full-book chapter coverage log confirming every chapter of Isaiah has been reviewed for load-bearing vocabulary, per the FULL-BOOK COVERAGE mandate.
Every recommendation here is consistent with, and does not contradict, the Romans baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json, and with the Isaiah 08_core_glossary.md and extended bible_term_registry.json already produced for this curriculum.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Portuguese Terms | Weaknesses | Recommended Strategy |
|---|---|---|---|
| The Holiness and Majesty of God (Isaiah 6) | santo; o Santo de Israel; glória; serafins | ”Santo” is lexically stable but pastorally thin — everyday Brazilian usage treats “santo” primarily as a canonized intercessory figure (cf. baseline saints, Critical), which risks flattening Isaiah 6:3’s threefold repetition into devotional politeness rather than the OT’s strongest ontological claim about God’s transcendence. “Serafins” has no native Portuguese equivalent and imports a loanword that sits adjacent to Brazil’s large vocabulary of intermediary spiritual beings. | Reuse baseline “santo” exactly, but elevate its risk to Critical specifically at 6:3 (already reflected in the glossary) and mandate a teaching note distinguishing corporate address (“santo, santo, santo”) from canonized-saint veneration. Introduce “o Santo de Israel” once with a glossing footnote and reuse verbatim at every one of its ~25 occurrences. Teach “serafins” explicitly as created, non-mediating worship-only beings. |
| The Coming Messiah and Suffering Servant (Isaiah 7–9, 11, 42, 49–53) | Messias; servo (do Senhor); Emanuel; Maravilhoso Conselheiro; Deus Forte; Pai Eterno; Príncipe da Paz; Raiz de Jessé/Renovo; a virgem; oferta pela culpa; Redentor | This is the single most vocabulary-dense doctrine cluster in the curriculum, and it collides at multiple points with Kardecism’s “most evolved spirit” Christology and its self-directed expiação vocabulary (see §3). Portuguese has adequate word-forms for every title, but none of them arrive pre-fenced against the rival meaning a Brazilian reader is likely to already hold. | Treat this doctrine as requiring the highest density of mandatory teaching notes in the entire curriculum. Every title in the 9:6 cluster, “servo,” “oferta pela culpa,” and “Redentor” must carry an explicit contrastive note at first occurrence and at the core passage (53:1-12), per the escalation pattern the baseline already established for Incarnation and Messiah. |
| Judgment on Israel’s Idolatry and Injustice (Isaiah 1–2, 5, 10, 28–33, 57–59) | pecado; transgressões; iniquidades; ídolos/imagens esculpidas; justiça/juízo; ai de… | Portuguese sin-vocabulary is rich but flattens easily: “pecado,” “iniquidade,” and “transgressão” are near-synonyms in ordinary usage, so Isaiah 53’s deliberate stacking of three distinct Hebrew terms (pesha/avon/chet) is easily lost if translators reach for whichever synonym feels natural in the moment rather than tracking which Hebrew term is in view. “Ídolos” is lexically unambiguous but pastorally sensitive given the coexistence of Catholic devotional statuary and Candomblé/Umbanda ritual objects in the same cultural space. | Fix one Portuguese term per Hebrew term for the entire book (transgressões=pesha, iniquidades=avon, pecado=chet) and forbid substitution across occurrences, especially within Isaiah 53 and 59. Pair every “ídolos” occurrence with a note clarifying the text’s target is rival-deity worship/channels of divine power, not devotional art as such — a distinction requiring explicit teaching rather than assumed common ground. |
| Comfort and Restoration for God’s People (Isaiah 35, 40, 49, 51, 54–55, 61–62, 66) | consolo/consolar; aliança eterna (de paz); caminho de santidade; Pai | ”Consolo” in ordinary Portuguese usage skews toward passive emotional comfort (a kind word, sympathy) rather than God’s decisive historical act of ending exile and reversing judgment. This is a register gap, not a collision. | Consistently pair “consolo/consolar” with active verbs of divine initiative (“o Senhor consolará,” “voltar,” “restaurar”) in surrounding co-text so the term reads as an act, not merely a feeling. No fencing note required (no rival-religion collision), but a translation-register note is warranted. |
| The Sovereignty of God over the Nations (Isaiah 10, 13–24, 34, 36–39, 41, 44–48) | providência; eu sou o primeiro e o último/não há outro; seu ungido; feitiçarias/encantamentos; astrólogos; oleiro e barro; Leviatã | ”Providência” is baseline-established but is exposed anew here because Isaiah 10 and 45 explicitly narrate God using pagan kings (Assyria, Cyrus) as instruments — precisely the kind of “instrumentality” language Kardecism’s “lei de causa e efeito” and mediumistic “instrumento espiritual” vocabulary could reframe as an impersonal cosmic mechanism or a human/spirit channel. “Seu ungido” (Cyrus) shares its root with “Messias” but must never be read as equating the two. | Reuse baseline “providência” exactly but require a teaching note wherever a pagan ruler is called God’s instrument (10:5-15; 45:1-7), explicitly naming and rejecting the “lei de causa e efeito” reading. Introduce “seu ungido” with a mandatory disambiguating footnote at its first and only occurrence (45:1) distinguishing it from “o Messias.” |
| Salvation Extended to the Nations (Isaiah 2, 19, 42, 49, 56, 60, 65–66) | evangelho/boas novas; salvação; luz para as nações; casa de oração para todos os povos; gentios/nações | Vocabulary is adequate and largely inherited from the baseline; the main risk is not lexical but doctrinal-scope: readers accustomed to a Catholic-heritage or Kardecist-influenced culture may read “todos os povos”/“nações” as generic universalist sentiment rather than the text’s specific covenantal claim that the God of Israel — and no other — is to be worshiped by the nations. | Reuse baseline “evangelho,” “salvação,” and “gentios” exactly. No new lexical gap; the requirement is a doctrinal-emphasis note at 56:3-8 and 66:18-21 clarifying the universal invitation is to worship the one true God, not a syncretistic affirmation that all paths/pantheons converge. |
| The New Heavens and New Earth (Isaiah 24–27, 65–66) | novos céus e nova terra; ressurreição/ressuscitarão; tragará a morte para sempre | ”Ressurreição” is baseline-established and forbidden-substitution protected, but Isaiah 26:19 (“your dead shall live”) is textually closer to a surface-level reincarnation reading than any Romans passage, since it uses ordinary “live again” language without Paul’s explicit bodily/historical framing. “Novos céus e nova terra” has no rival single Portuguese term but is vulnerable to being absorbed into a Kardecist “evolução do planeta” framework if left unglossed. | Apply the baseline’s forbidden-substitution rule with maximum strictness at 26:19 specifically, including a mandatory teaching note (not just terminology enforcement) distinguishing bodily resurrection from reincarnation at this exact verse. Render “novos céus e nova terra” identically at 65:17 and 66:22 and pair with a note excluding gradual planetary-evolution readings. |
2. Missing Vocabulary: Concepts Without Ready Portuguese Equivalents
These are concepts for which standard Brazilian/Lusophone Portuguese has no existing single word or settled phrase, requiring either a newly coined compound or a carefully chosen paraphrase (as opposed to §3 below, where the word exists but is already claimed by a rival system).
| Concept | Gap | Recommended Handling |
|---|---|---|
| asham (guilt/reparation offering formally applied to a person) | Portuguese has “oferta,” “sacrifício,” and “expiação,” but no existing single word captures the specific Levitical category of a substitutionary reparation-offering applied metaphorically to a human being’s death. No prior Bible translation project in this Language Package has had to construct this term. | Use the compound “oferta pela culpa” (already adopted in the Isaiah glossary) rather than a single word. This is a paraphrase-by-necessity, not a translation shortcut, and must always carry the mandatory teaching note distinguishing it from “expiação” (see §3). |
| Three-way stacked sin-vocabulary (pesha/avon/chet) in one poem | Portuguese sin-vocabulary is not organized into three mutually exclusive registers the way Isaiah 53 requires; “transgressão,” “iniquidade,” and “pecado” naturally overlap in ordinary usage. | This is not solved by finding three “correct” Portuguese words (they already exist) but by fixing an artificial one-to-one mapping for consistency’s sake across the whole book, overriding translators’ natural instinct to vary vocabulary for style. |
| ”Holy One of Israel” as a fixed liturgical title (25 occurrences) | Portuguese has “santo” but no established fixed-title convention equivalent to a Hebrew epithet repeated as a proper-noun-like refrain across an entire book. | Construct and fix “o Santo de Israel” as a title (capitalized, treated as a proper-noun compound), introduced with a footnote at first occurrence (1:4) and never varied. |
| nefesh in its “whole embodied self” sense (53:10,12) | Portuguese “alma” exists and is the reflexive first choice for most translators, but it imports a body/soul dualism (and, worse, a migratory-spirit connotation) the Hebrew does not intend here. | Prefer “vida” over “alma” specifically where nefesh denotes the whole living self poured out in death, per the glossary’s existing recommendation; this is a paraphrase choice made necessary by the absence of a Portuguese word matching nefesh’s holistic sense. |
| The corporate/individual double referent of “Servant of the LORD” | Portuguese “servo” is a fine literal rendering, but nothing in ordinary usage signals that the same title shifts between a national-corporate referent (Israel) and a specific individual referent (the Messiah) across chapters 41–53. | No lexical fix is possible; this must be handled by a structural teaching note at each Servant Song introducing which referent is active, rather than by vocabulary choice alone. |
| musar as vicarious (other-directed) disciplinary suffering (53:5) | Portuguese “castigo” and “disciplina” both default to self-directed correction (a person disciplined for their own fault); nothing in ordinary usage marks disciplinary suffering as vicariously borne by an innocent party for others. | Use “castigo” (per the glossary) but treat the vicarious direction as a fact that must be supplied by an explicit teaching note every time, not something the word itself communicates. |
3. Crowded Semantic Neighborhoods Requiring Fencing
Unlike §2, these are concepts for which Portuguese has abundant, fluent, well-established vocabulary — the problem is that vocabulary is already occupied by a rival religious system with mainstream cultural standing in Brazil (chiefly Kardecist Spiritism; secondarily Candomblé/Umbanda and folk Catholic piety). Each entry below requires a mandatory “fence” — a teaching note excluding the rival reading — at every occurrence, per the baseline’s established pattern for resurrection, incarnation, salvation, and messiah.
| Term | Crowding Source | Fence Required |
|---|---|---|
| encarnação (Isaiah 7, 9) | Kardecism’s everyday term for a spirit’s routine assumption of a body for one of its many successive lives. | Already fenced by the baseline; Isaiah 7–9 is where the fence is first tested against fresh OT material (Immanuel, “a child is born to us”) rather than NT material, so the note must be repeated at these Isaiah occurrences, not assumed carried over automatically. |
| oferta pela culpa / expiação (Isaiah 53:10) | “Expiação” is the natural, fluent Portuguese word an untrained translator would reach for — and it is also the standard Kardecist term for self-earned karmic suffering worked off across successive reincarnations. | This is the single highest-priority fence in the entire Language Package (both Romans and Isaiah). “Expiação” must never be used as the primary rendering; “oferta pela culpa” must carry an explicit note at every occurrence contrasting vicarious, God-appointed, once-for-all substitution with self-directed karmic reparação. |
| castigo / musar (Isaiah 53:5) | Same neighborhood as above: Kardecist “castigo”/“expiação” vocabulary assumes self-earned correctional suffering across lives. | Fence as above: this chastisement falls on the sinless Servant for others, the exact inversion of the Kardecist pattern. |
| servo (do Senhor) (Isaiah 41–53) | Kardecism and Candomblé/Umbanda both have well-developed “instrument/channel” vocabulary for humans serving as vessels for discarnate spirits or orixás (“instrumento,” “médium,” “cavalo,” “aparelho”). | Fence with an explicit note: this Servant is the eternal Son himself uniquely commissioned by God, not a human medium channeling a spirit’s message. |
| alma (wherever nefesh appears in a whole-self sense) | Kardecism’s core doctrine is the migratory, evolving “alma”/spirit passing through successive bodies. | Prefer “vida” over “alma” per §2; where “alma” cannot be avoided (poetic register), pair with a note excluding a migratory-spirit reading. |
| ressuscitar / “os teus mortos viverão” (Isaiah 26:19) | Reincarnation is Brazil’s largest non-Christian rival framework for “the dead living again,” and this verse’s plain “your dead shall live” phrasing is textually closer to a surface reincarnation reading than any Romans resurrection text. | Apply the baseline’s forbidden-substitution rule at maximum strictness; this occurrence requires its own dedicated teaching note, not merely reliance on the general baseline rule. |
| santo / o Santo de Israel (Isaiah 6 and throughout) | Popular Luso-Brazilian Catholic piety reserves “santo(s)” primarily for canonized, venerated, petitioned intercessory figures. | Fence exactly as the baseline fences saints (Romans 1:7): every occurrence of the corporate or divine-title sense must carry a note that this is not the canonized-saints category. |
| seu ungido (Isaiah 45:1, Cyrus) | Shares its root with “Messias,” and Brazilian readers unfamiliar with Hebrew word-formation may assume the text is calling a pagan king “the Messiah.” | Fence with a mandatory disambiguating footnote at first occurrence distinguishing the lowercase “anointed instrument” sense from the baseline’s capitalized “o Messias.” |
| ídolos / imagens esculpidas (Isaiah 40–46, 57) | Coexists in the same cultural space as Catholic devotional statuary (santos, Nossa Senhora images) and Candomblé/Umbanda ritual objects and altars. | Fence with a note clarifying the text’s target is worship of rival deities or objects treated as channels of divine power, not devotional art or personal cultural practice as such — teach without weaponizing the text against specific living religious communities. |
| seraphim (serafins) | Adjacent to Kardecism’s “espíritos guias”/“mentores espirituais” and Candomblé/Umbanda mediating/incorporated spirits. | Fence with a note: seraphim are created, worship-only beings with no mediating or message-channeling function toward humans — unlike guias or orixás, they are not invoked, consulted, or incorporated. |
| estrela da manhã, filho da alva (Isaiah 14:12) | Brazilian popular culture (both Catholic and Evangelical/Pentecostal) strongly associates the specific proper name “Lúcifer” with Satan. | Do not use “Lúcifer” as the primary rendering (consistent with modern Almeida Revista e Atualizada practice); render literally and supply a separate teaching note for the later typological Christian application, keeping the literal historical referent (a pagan Babylonian king) clear. |
4. Transliteration vs. Paraphrase Decisions
| Item | Decision | Rationale |
|---|---|---|
| Immanuel | Transliterate as “Emanuel,” always glossed “(Deus conosco)” at first occurrence (7:14) and at each subsequent reappearance (8:8, 8:10). | Preserves the name’s proper-noun force while ensuring the ontological claim (“God with us”) is never silently lost in a bare transliteration. |
| Abba (cross-reference to Isaiah’s fatherhood texts, 63:16, 64:8) | No transliteration needed in Isaiah itself (the Hebrew “av” is simply “Pai”); reserve “Abba” transliteration for its Romans 8:15/Aramaic occurrence per the baseline. | Isaiah’s fatherhood language is in Hebrew, not Aramaic; conflating the two would blur a linguistic distinction with no doctrinal payoff. |
| Leviatã | Transliterate. | Mythological proper noun with no native Portuguese equivalent; transliteration is the established convention (cf. Job 41 in Almeida). |
| Hefzibá / Beulá (62:4) | Transliterate, with a mandatory gloss of each name’s meaning (“minha delícia” / “desposada”) at first occurrence. | Symbolic renaming depends on the reader knowing what the names mean; a bare transliteration without a gloss would erase the verse’s point entirely. |
| Messias vs. seu ungido | Reserve “Messias” (transliteration-derived, baseline-fixed) exclusively for the capital-C Messianic referent; render the Cyrus occurrence (45:1) as a paraphrase, “seu ungido,” never as a form of “Messias.” | Prevents the single most consequential false-equivalence risk in the Sovereignty-of-God-over-the-Nations doctrine: a Persian king must never appear to share Jesus’s unique title in translation, even though they share a Hebrew root. |
| ”a child is born to us” / throne-name cluster (9:6) | Paraphrase each title as an established compound (Maravilhoso Conselheiro; Deus Forte; Pai Eterno; Príncipe da Paz) rather than transliterating the Hebrew; follow the established Almeida rendering exactly. | These are meaningful royal-court epithets, not proper names in the transliteration sense; paraphrase preserves their semantic content, which transliteration would strip away. |
| serafins | Transliterate/loanword (already assimilated into Portuguese Bible tradition). | No native equivalent exists; the term is already a stable loanword across Catholic and Protestant Portuguese Bibles, so no new decision is required, only the fencing note in §3. |
| estrela da manhã, filho da alva (14:12) | Paraphrase literally; explicitly reject “Lúcifer” as the primary rendering. | See §3 fencing rationale above. |
| o Santo de Israel | Paraphrase as a fixed title, not transliterated (Hebrew “qadosh” already has the established Portuguese equivalent “santo”). | No transliteration is needed or helpful; the risk is title-consistency, not lexical availability. |
| oferta pela culpa (asham) | Paraphrase, never single-word translate as “expiação.” | See §2 and §3; this is the clearest case in the whole curriculum of a deliberate paraphrase choice made specifically to avoid a single, fluent, but doctrinally hazardous Portuguese word. |
5. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × likelihood of Brazilian-context misreading):
- “oferta pela culpa” vs. “expiação” (Isaiah 53:10). The core passage’s single most theologically load-bearing term sits directly on top of Kardecism’s most central and most frequently invoked piece of vocabulary (self-earned expiação across reincarnations). No other ambiguity in this curriculum carries comparable combined weight of doctrinal centrality (this IS the core passage) and cultural collision risk.
- “os teus mortos viverão” / ressurreição vs. reencarnação (Isaiah 26:19). Textually the most exposed resurrection-adjacent verse in the whole Old Testament for a reincarnation misreading, because its “the dead will live again” phrasing lacks Paul’s explicit bodily/historical qualifiers.
- “servo (do Senhor)” vs. mediumistic instrumento/channeling language (Isaiah 41–53). The corporate/individual double referent alone would be a manageable ambiguity; layered on top of Brazil’s mainstream vocabulary for human spirit-channels, misreading risk compounds significantly, especially across four distinct Servant Songs each requiring separate handling.
- “Messias” vs. “seu ungido” (Cyrus, Isaiah 45:1). A single shared Hebrew root producing two theologically incompatible referents in the same book is a uniquely acute false-equivalence risk; a mistranslation here would directly implicate the Deity of Christ doctrine already flagged Critical in the baseline.
- “santo” / “o Santo de Israel” (Isaiah 6:3 and ~25 recurrences). The curriculum’s doctrinal anchor doctrine (Holiness and Majesty of God) rests on a term Brazilian popular Catholic piety has already substantially redefined toward canonized intercessory figures; repeated exposure across 25+ occurrences multiplies the risk of the fence eroding through inconsistent application.
- Three-way stacked sin-vocabulary flattening (pesha/avon/chet, Isaiah 53:4-6,11-12). Not a doctrinal collision with a rival religion, but a high-probability translation-consistency failure: without an enforced fixed mapping, natural stylistic variation will silently erase the poem’s rhetorical accumulation of guilt-language at its theological climax.
- “novos céus e nova terra” vs. Kardecist progressive planetary evolution (Isaiah 65:17; 66:22). Cosmic-renewal language is abstract enough that, unlike resurrection language, it lacks an obvious single forbidden-substitution word to police; the risk is conceptual assimilation rather than lexical substitution, making it harder to catch in automated review.
- “ídolos” and Brazil’s coexisting devotional/ritual object cultures (Isaiah 40–46). Highest social-sensitivity risk in the curriculum: mishandling this note risks either muting the text’s genuine force or unintentionally weaponizing it against specific living religious communities (Catholic devotional practice, Candomblé/Umbanda) rather than the text’s actual ancient target.
- “estrela da manhã, filho da alva” vs. “Lúcifer” as a proper name (Isaiah 14:12). Lower doctrinal centrality than items above, but a naming decision with outsized potential for confusing a literal historical referent (a pagan king) with a later typological application, in a culture where “Lúcifer” carries strong independent proper-name associations.
- “seraphim” vs. espíritos guias/orixás (Isaiah 6:2,6). Lower risk than the above because seraphim’s textual role (worship, not mediation) is unambiguous within the passage itself; the fence mainly guards against readers importing outside categories rather than any genuine textual ambiguity.
6. Full-Book Chapter Coverage Log
Confirms every chapter of Isaiah (1–66) has been reviewed for load-bearing vocabulary contributing to this analysis and the accompanying glossary/term registry. Chapters not separately itemized in §§1–5 above are logged here as reviewed, no new load-bearing terms beyond those already catalogued.
| Chapters | Coverage Status |
|---|---|
| 1–2 | Reviewed. Contributes: pecado/iniquidades vocabulary, ídolos (2), day of the LORD, swords-into-plowshares (2), vineyard imagery precursor. |
| 3–4 | Reviewed, no new load-bearing terms beyond judgment/idolatry vocabulary already catalogued; 4:2 contributes to the Root/Branch of Jesse image-family. |
| 5 | Reviewed. Contributes: vineyard (kerem), woe (hoy) judgment-oracle formula. |
| 6 | Reviewed — doctrinal anchor chapter for Holiness and Majesty of God. Contributes: holy/santo (elevated risk), seraphim, glory, calling/chamado, remnant. |
| 7–9 | Reviewed — doctrinal anchor cluster for Messiah/Incarnation. Contributes: Immanuel, virgin/a virgem, the fourfold throne-name cluster (9:6), Root/Branch of Jesse (4:2 carried forward). |
| 10 | Reviewed. Contributes: providence/instrumentality risk (Assyria as God’s instrument), remnant, Holy One of Israel occurrence. |
| 11 | Reviewed. Contributes: Root/Branch of Jesse (Raiz de Jessé), Spirit of the LORD rests upon him (Espírito Santo occurrence), remnant. |
| 12 | Reviewed. Contributes: “Deus é a minha salvação” (salvation exclusivity), Holy One of Israel occurrence. |
| 13–24 | Reviewed (oracles against the nations). No new doctrine-cluster terms beyond Sovereignty-of-God-over-the-Nations vocabulary already catalogued; notable occurrences: day-star/son of the dawn (14:12), swallow-up-death-forever precursor imagery (25), Leviathan (27:1), covenant-with-death ironic use (28) begins here at 24/28 boundary. |
| 25 | Reviewed. Contributes: “swallow up death forever.” |
| 26 | Reviewed — highest-priority resurrection-risk chapter. Contributes: “your dead shall live”/ressurreição (26:19), perfect peace (26:3). |
| 27 | Reviewed. Contributes: Leviathan, vineyard restoration imagery. |
| 28–33 | Reviewed. Contributes: cornerstone (28:16), covenant-with-death ironic use (28:15,18), woe-oracle series, justice/mishpat vocabulary, “the LORD is our judge, lawgiver, king” (33). |
| 34 | Reviewed, no new load-bearing terms beyond day-of-the-LORD vocabulary already catalogued. |
| 35 | Reviewed. Contributes: ransomed of the LORD, highway/way of holiness. |
| 36–39 | Reviewed (Hezekiah/Sennacherib narrative). Contributes: angel of the LORD (37:36), Holy One of Israel occurrence (37:23). |
| 40 | Reviewed — doctrinal anchor chapter for Comfort and Restoration. Contributes: comfort/consolo, voice crying in the wilderness, word of God stands forever, gospel/evangelho root text (40:9), glory (40:5). |
| 41 | Reviewed. Contributes: exclusive-monotheism refrain begins (41:4), election/eleição (41:8-9), Redeemer (41:14). |
| 42 | Reviewed — first Servant Song. Contributes: servant of the LORD, light to the nations (42:6), Spirit-upon-him, gospel/evangelho (42’s proclamation language). |
| 43–44 | Reviewed. Contributes: exclusive-monotheism refrain continues, Redeemer, “I am the LORD, there is no savior besides me” (43:11), idols polemic (44), Spirit poured out (44:3). |
| 45 | Reviewed. Contributes: seu ungido (Cyrus, 45:1), potter and clay, exclusive-monotheism refrain, justification/righteousness (45:8, 45:24-25). |
| 46 | Reviewed. Contributes: idols polemic continues, exclusive-monotheism refrain (46:9). |
| 47 | Reviewed. Contributes: sorceries/enchantments, astrologers/stargazers. |
| 48 | Reviewed. Contributes: exclusive-monotheism refrain, Redeemer. |
| 49 | Reviewed — second Servant Song. Contributes: light to the nations, election (“formed from the womb”), Redeemer, comfort. |
| 50 | Reviewed — third Servant Song. Contributes: “gives his back to those who strike,” anticipatory passion imagery. |
| 51 | Reviewed. Contributes: comfort/consolo. |
| 52 | Reviewed. Contributes: gospel/evangelho (52:7), “my servant shall be exalted” (52:13, core-passage prologue). |
| 53 | Reviewed — core passage. Contributes the curriculum’s highest-density term cluster: oferta pela culpa, bore/carried, chastisement, transgressions/iniquities/sin (three-term stack), soul/nefesh, lamb to the slaughter, justification, intercession, Root/Branch echo (53:2). |
| 54–55 | Reviewed. Contributes: everlasting covenant of peace, “as mercês seguras de Davi” (Davidic covenant), free invitation (“sem dinheiro e sem preço,” grace). |
| 56 | Reviewed. Contributes: house of prayer for all nations. |
| 57 | Reviewed. Contributes: idols polemic continuation. |
| 58 | Reviewed. Contributes: justice/mishpat vocabulary (fasting-and-justice oracle); no new term beyond catalogued justiça/juízo entry. |
| 59 | Reviewed. Contributes: Redeemer (“virá a Sião um Redentor,” quoted Romans 11:26), intercession, “your iniquities have separated you from your God,” Spirit poured out. |
| 60 | Reviewed. Contributes: glory, light to the nations, mission. |
| 61 | Reviewed. Contributes: gospel/evangelho (61:1, quoted Luke 4:18), Spirit-upon-him, year of the LORD’s favor, everlasting covenant. |
| 62 | Reviewed. Contributes: Hephzibah/Beulah. |
| 63 | Reviewed. Contributes: his Holy Spirit (63:10-11, strongest explicit OT “Holy Spirit” occurrence), “you are our Father” (63:16), treading the winepress alone (Divine Warrior imagery). |
| 64 | Reviewed. Contributes: “you are our Father” (64:8), potter and clay, “no eye has seen” (quoted 1 Corinthians 2:9). |
| 65 | Reviewed. Contributes: new heavens and new earth (65:17), “I was ready to be sought” (65:1, quoted Romans 10:20). |
| 66 | Reviewed. Contributes: new heavens and new earth (66:22), glory, “heaven is my throne, earth is my footstool” (quoted Acts 7:49) — closes the book’s Holiness and Majesty of God doctrine. |
Coverage confirmation: All 66 chapters of Isaiah have been reviewed. No chapter was silently omitted; chapters contributing no terms beyond those already catalogued elsewhere in this document or the Isaiah core glossary (08) are explicitly logged as such above.
This document extends, and does not contradict, the Romans baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All new terms identified here require the same theologian sign-off and translation-memory versioning process described in the baseline 12_ai_translation_requirements.md before Phase 2 Isaiah translation begins.