Cross-Reference and Theme Analysis: 2 Samuel (Bengali Destination Language)

Curriculum: 2 Samuel Core passage: 2 Samuel 7:1–17 Doctrines in focus: The Davidic Covenant and the Promise of an Eternal Throne; David’s Sin and Repentance; Consequences of Sin within the Covenant Family; God’s Steadfast Love despite Human Failure; The Messianic Hope Rooted in David’s Line Destination language: Bengali Depends on: translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json (baseline Romans Language Package); 07_semantic_analysis.md, 08_core_glossary.md (this curriculum)

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0. Purpose and Method

This document traces every Old Testament quotation/allusion embedded in 2 Samuel, every forward-looking (messianic/typological) connection from 2 Samuel into the rest of Scripture, and every point of direct textual or doctrinal overlap with the Romans curriculum already translated under the baseline Language Package. Its purpose is to ensure that where the same underlying term, quotation, or doctrine appears in both curricula (or elsewhere in the wider 27-book NT curriculum set referenced in 12_ai_translation_requirements.md), the Bengali rendering is identical, per the baseline’s cross-document consistency rule.

Citation format (normalizable): <Book> <chapter>:<verse> in English book-name form with Arabic numerals (e.g., “2 Samuel 7:12”, “Genesis 15:6”, “Romans 1:3”), matching the citation convention already fixed in 12_ai_translation_requirements.md. Bengali-script citations in delivered materials follow the same baseline convention: বাংলা বাইবেল book name + Arabic numerals (e.g., “২ শমূয়েল ৭:১২” is NOT used — per baseline, verse numbers stay Arabic: “২ শমূয়েল 7:12” pattern is confirmed with reviewer; interim convention below uses established Bengali book name “২ শমূয়েল” for 2 Samuel).

Bengali book-name anchor: 2 Samuel = ২ শমূয়েল (established Bengali Bible convention, parallel to Romans = রোমীয় already fixed in baseline).

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1. Cross-Reference Matrix — Chapter by Chapter

Passage (2 Samuel)	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
1:1–16	Sanctity of the LORD’s anointed office	Saul, David, the Amalekite messenger	Backward: 1 Samuel 10:1 (Saul’s anointing); 1 Samuel 24:6, 26:9 (David’s earlier refusal to touch “the LORD’s anointed”). Forward: Psalm 105:15.	Critical. অভিষিক্ত (“anointed one,” generic OT office-title) must never be rendered খ্রীষ্ট (reserved per baseline for the NT technical Messiah title). See B8 in 08_core_glossary.md.
1:17–27	Lament; covenant friendship-love	David, Jonathan, Saul	Backward: quotes/alludes to “the Book of Jashar” (cf. Joshua 10:13, a shared source-citation convention). Forward: pattern of royal lament echoed in Psalm 89 (lament over the fallen Davidic house) and ultimately in Lamentations.	Medium. ভালোবাসা/প্রেম (David-Jonathan love, 1:26) must not read as romantic; distinguish from B6 চেসেদ (steadfast love) — see 07_semantic_analysis.md Ch.1 note.
2:1–7	Anointing of David over Judah; chesed to Jabesh-Gilead	David, men of Jabesh-Gilead	Backward: fulfills 1 Samuel 16:1–13 (Samuel’s private anointing of David as future king). Forward: first narrative use of chesed-vocabulary that culminates doctrinally at 2 Samuel 7:15.	High. Anointing verb (অভিষেক করা) must match every later royal/priestly anointing exactly (5:3; 1 Kings 1:39, outside this curriculum but relevant to future curricula).
3:1–21	Covenant with Abner; “house” (dynastic) vocabulary begins	David, Abner, Ish-bosheth	Backward: echoes Abigail’s prophetic word to David in 1 Samuel 25:28 (“the LORD will certainly make you a sure house”). Forward: directly anticipates 2 Samuel 7:11,16.	Medium. বংশ (house/dynasty) here is the same Bengali word that becomes CRITICAL at 7:11; consistency required from first occurrence.
3:18	”By my servant David I will save my people Israel”	David (as the LORD’s servant-shepherd)	Backward: an otherwise-unrecorded prior prophetic word (through Samuel), structurally identical to Ezekiel 34:23–24 and Ezekiel 37:24–25 (“my servant David” as future shepherd-king — used by Ezekiel of a future, resurrected David-figure, feeding Messianic Hope). Forward: John 10:11 (Good Shepherd).	High. “Servant” (দাস) must retain the honorific covenant-title sense fixed in 07_semantic_analysis.md (B42), not servile connotation. “Save” here is historical/military deliverance — do not force baseline’s full soteriological পরিত্রাণ nuance without a contextual note (parallel handling to 2 Samuel 22:3).
4:1–12	Assassination of Ish-bosheth; bloodguilt introduced	Ish-bosheth, Rechab, Baanah	Backward: Genesis 9:6 (image of God, blood for blood); Deuteronomy 19:10–13 (bloodguilt law). Forward: resolved narratively at 2 Samuel 21:1–14.	Low–Medium. No new glossary term; রক্ত (blood) reused plainly. Reviewed — no Critical/High new cross-reference.
5:1–5	David king over all Israel	David, elders of Israel	Backward: Genesis 49:10 (Judah’s scepter); Numbers 24:17 (a star/scepter out of Jacob); Deuteronomy 17:14–20 (law of the king). Forward: Matthew 1:1–17 (Davidic genealogy of Jesus).	High. রাজা (king) here formally supersedes the earlier নেতা/শাসক (prince) title — see 07’s note on 7:8; keep the two titles distinguishable across the whole book.
5:6–10	Capture of Jerusalem/Zion; “LORD of hosts”	David	Backward: none prior (first capture). Forward: Zion becomes the fixed seat of messianic hope — Psalm 2:6; Psalm 132:13–14; Isaiah 2:2–3; Micah 4:1–2.	High. বাহিনীগণের প্রভু (LORD of hosts) first occurs here; must render identically at 6:2,18; 7:8,26–27. Never শক্তি-based vocabulary.
6:1–23	Ark brought to Jerusalem; Uzzah’s death; holiness	David, Uzzah, Michal	Backward: Exodus 25:10–22 (ark’s construction); Numbers 4:15,20 (carrying regulations violated by Uzzah). Forward: Psalm 132:8; Hebrews 9:4 (description of the ark); Revelation 11:19 (ark seen in heaven).	High. নিয়ম-সিন্দুক (ark) must be the compound covenantal form throughout, never a bare সিন্দুক. পবিত্র (holy) reused exactly per baseline; God’s holiness here is moral-relational, not a ritual-purity taboo.
7:1–17	CORE PASSAGE — Davidic Covenant; eternal throne; father-son; steadfast love (introduced)	David, Nathan, the LORD	See full verse-by-verse treatment in 07_semantic_analysis.md Part 1. Backward: Deuteronomy 12:10–11 (rest licenses central worship); 1 Samuel 13:14 (a “prince” chosen). Forward (synoptic): 1 Chronicles 17:1–15. Forward (canonical): Psalm 89:3–4,19–37; Psalm 132:11–12; Isaiah 9:6–7; Isaiah 11:1–10; Jeremiah 23:5–6; Jeremiah 33:14–22; Ezekiel 34:23–24; Ezekiel 37:24–25; Luke 1:32–33; Acts 2:29–36; Acts 13:22–23,34; Hebrews 1:5 (direct quotation of 7:14); Romans 1:3–4 (direct allusion — see §3 below).	CRITICAL — every term. See full risk table in 08_core_glossary.md Section B (B1–B18). This is the single highest-stakes passage in the curriculum for cross-document consistency.
7:18–29	David’s prayer; redemption; God’s greatness	David	Backward: Exodus 15:13 (padah/ga’al redemption language, Exodus deliverance). Forward: Titus 2:14 (Christ “redeemed us”).	High. উদ্ধার করা (redeem, historical sense) — never মুক্তি; distinct from, but related to, baseline’s পরিত্রাণ.
8:1–18	David’s victories; justice and righteousness; consecration of spoils	David	Backward: Genesis 18:19 (Abraham commanded to do righteousness and justice); Deuteronomy 17:18–20. Forward: Psalm 72 (royal righteousness psalm); Jeremiah 23:5 (“execute justice and righteousness in the land,” of the Messianic Branch); Isaiah 9:7.	Critical (term reuse). ধার্মিকতা reused in its governmental sense here — a required contextual note distinguishes this from Romans’ forensic/soteriological sense (see 07_semantic_analysis.md Ch.8).
9:1–13	Kindness to Mephibosheth	David, Mephibosheth, Jonathan	Backward: 1 Samuel 20:14–17,42 (David-Jonathan covenant oath). Forward: Ephesians 2:1–9 (grace shown to the spiritually “lame”/dead); Romans 5:6–8 (Christ’s love for the helpless).	Critical. অবিচল দয়া (chesed) — narrative demonstration of the doctrine “God’s Steadfast Love despite Human Failure”; must match 7:15’s rendering exactly.
10:1–19	War with Ammon/Syria; envoys shamed	David, Hanun, Joab	Backward: general ANE honor-shame diplomatic conventions (no direct OT quotation). Forward: none load-bearing.	Low–Medium. Reviewed — no new Critical/High term; honor-shame dynamic flagged for native-speaker review per baseline routing conventions.
11:1–27	David and Bathsheba; murder of Uriah	David, Bathsheba, Uriah, Joab	Backward: Exodus 20:13–14,17 (Ten Commandments: murder, adultery, coveting). Forward: Psalm 51 (David’s own psalm-title explicitly names this event — “when Nathan the prophet came to him, after he had gone in to Bathsheba”); James 1:14–15 (anatomy of sin’s progression).	High. ব্যভিচার (adultery) and ঈশ্বরের দৃষ্টিতে মন্দ (“evil in the sight of the LORD”) must recur identically at every judgment-formula occurrence in the book.
12:1–14	Nathan’s rebuke; parable; confession; forgiveness	David, Nathan	Backward: none. Forward: Psalm 51 (David’s penitential psalm, direct sequel); Psalm 32:1–2 — quoted verbatim by Paul in Romans 4:6–8 as the OT proof-text for justification apart from works (see §3 below, CRITICAL cross-curriculum link); 1 John 1:9.	Critical. অনুতাপ (repentance) — never প্রায়শ্চিত্ত or তওবা. ক্ষমা (forgiveness, general sense) is legitimate here but must not be confused with baseline’s caution against abbreviating justification (ধার্মিক বলে গণ্য হওয়া) to bare ক্ষমা elsewhere.
12:15–25	Death of Bathsheba’s first child; birth of Solomon/Jedidiah	David, Bathsheba, Solomon	Backward: Numbers 14:20–23 (forgiveness granted yet consequence still falls — the same forgiveness/consequence pattern). Forward: Matthew 1:6 (Solomon in Christ’s genealogy, despite this history).	High. Doctrine “Consequences of Sin within the Covenant Family” carried narratively; flag for theologian review whenever summarized. প্রিয় (beloved/Jedidiah) — quiet continuity of favor.
13:1–39	Amnon and Tamar; Absalom’s revenge	Amnon, Tamar, Absalom	Backward: Leviticus 18:9,11 (incest prohibition); Genesis 34 (Dinah — type-scene of sexual violation followed by kin-vengeance). Forward: fulfills Nathan’s own prophecy at 12:10 (“the sword shall never depart from your house”).	Medium. Reuses পাপ, লজ্জা/অপমান (shame); no new Critical term. Honor-shame dynamics flagged per baseline.
14:1–33	Wise woman of Tekoa; Absalom’s return	Joab, the wise woman, Absalom	Backward: none direct. Forward: general reconciliation-versus-justice tension anticipates Romans 12:17–21 (thematic, not textual).	Low. Reviewed — no new Critical/High term (প্রজ্ঞা, wisdom, is the only minor addition).
15:1–37	Absalom’s rebellion; David’s flight over the Mount of Olives, weeping	David, Absalom, Zadok, Abiathar	Backward: none direct. Forward: strong typological parallel — the rejected, weeping king ascending the Mount of Olives (15:23,30) prefigures Jesus’ own path over the same mount (Luke 19:37–41; Matthew 24:3; John 18:1; Luke 22:39–42, Gethsemane submission “not my will but yours”). Also cf. Job 1:21 (submission to providence).	High. Typological note recommended in teaching materials (not a lexical risk); David’s “if I find favor (অনুগ্রহ, chen) in the eyes of the LORD” (15:25) reuses baseline grace-term — teaching note on scope required (per B19).
16:1–23	Shimei’s curse; Ahithophel’s counsel	David, Shimei, Ahithophel	Backward: none direct. Forward: David’s non-retaliation models Romans 12:19 (“leave room for the wrath of God”) and 1 Peter 2:23 (Christ, “when reviled, did not revile in return”).	Medium. অভিশাপ (curse); ties to baseline’s providence → ঈশ্বরের পরিচালনা.
17:1–29	Ahithophel’s counsel rejected; providence overturns strategy	Ahithophel, Hushai	Backward: none direct. Forward: typological connection — Ahithophel, David’s trusted friend and counselor turned betrayer (culminating in his own death by hanging, 17:23), is traditionally read as a type of Judas Iscariot; cf. Psalm 41:9 (“even my close friend… has lifted his heel against me”) quoted by Jesus of Judas in John 13:18; also Psalm 55:12–14.	High. Typological/teaching-note matter rather than a lexical risk; flag for theologian review when this typology is taught, given its Critical christological weight (betrayal of the anointed king).
18:1–33	Death of Absalom; David’s grief (“O Absalom, my son, my son!”)	David, Absalom, Joab	Backward: echoes the father-son language first introduced doctrinally at 2 Samuel 7:14. Forward: a poignant contrast (not a type) with John 3:16 — David’s grief-stricken but powerless love for a rebellious son set against God the Father’s sovereign, redemptive giving of the obedient Son.	Medium. পুত্র (son) here is the ordinary familial word, not the typological covenant-sonship term of 7:14; no confusion risk, but a cross-reference teaching note is valuable.
19:1–43	David’s return; reconciliation with Shimei, Mephibosheth, Barzillai	David, Shimei, Mephibosheth, Barzillai	Backward: reprises chesed-acts of chapter 9. Forward: Luke 15:11–32 (the returning/restoring father, thematic parallel); Romans 5:10 (reconciliation while enemies).	Medium. Reuses অবিচল দয়া without new lexical risk; narrative enactment of “God’s Steadfast Love despite Human Failure.”
20:1–26	Sheba’s rebellion; death of Amasa	Joab, Sheba, Amasa	Backward: none direct. Forward: none load-bearing.	Low. Reviewed — no new theological vocabulary.
21:1–14	Famine; the Gibeonites; atonement made; bloodguilt resolved	David, the Gibeonites, Saul’s descendants	Backward: Joshua 9:15–20 (the original Israel-Gibeonite oath, binding even generations later); Numbers 35:33 (unatoned blood “pollutes the land”). Forward: Romans 3:25 (Christ’s atoning propitiation, ἱλαστήριον) as the ultimate, non-typological resolution of bloodguilt.	High. প্রায়শ্চিত্ত (atonement) — flag Hindu ritual/karmic-penance association; this is God-appointed, not self-earned merit, directly relevant to how Christ’s atonement is later taught from this typological soil.
21:15–22	David’s mighty men; giants defeated	David and his men	Backward: none direct within 2 Samuel; parallels Numbers 13:33 (Anakim/giants motif). Forward: none load-bearing.	Low. No new theological term.
22:1–51	David’s Song of Deliverance (= Psalm 18, near-verbatim)	David	Backward: entire psalm functions as a summary retrospective of David’s whole life. Forward: Luke 1:69 (“raised up a horn of salvation,” directly echoing 2 Samuel 22:3/Psalm 18:2 — “the horn of my salvation”); Romans 15:9 quotes Psalm 18:49, which is textually identical to 2 Samuel 22:50 (“I will praise you, O LORD, among the nations”) — see §3 below, CRITICAL cross-curriculum link.	Critical. পরিত্রাণ used here in historical/military sense — contextual note required. ঈশ্বরের সামর্থ্য (never শক্তি) especially salient in this martial victory-song. অবিচল দয়া + অভিষিক্ত fused at v.51 — must match 7:15 and 1:14 exactly.
23:1–7	David’s last words; the “everlasting covenant”; near-messianic oracle	David	Backward: summarizes and formally names the ch.7 covenant as বেরিত olam. Forward: Malachi 4:2 (“the sun of righteousness”); Isaiah 60:1–3; Luke 1:78–79 (Zechariah’s Benedictus, “sunrise”/dayspring imagery); Revelation 22:16 (“I am… the bright morning star” — direct Davidic-messianic self-identification by the risen Christ).	Critical. চিরস্থায়ী নিয়ম must combine নিয়ম + চিরস্থায়ী exactly as fixed at 7:13,16. “Rock of Israel” reuses শৈল from ch.22.
23:8–39	The mighty men (roster)	David’s thirty	Backward/parallel: 1 Chronicles 11:10–47 (synoptic list). Forward: none load-bearing.	Low. Proper-name transliteration consistency only.
24:1–17	Census; plague; God relents	David, Joab, Gad	Backward: Exodus 30:12 (census-related atonement/ransom to avert plague). Forward: Romans 8:28 (God’s providential purposes, thematic parallel — see 10_biblical_theme_map.md).	High. ক্ষান্ত হওয়া (“relent”) must not imply divine fickleness; ties to baseline providence framework.
24:18–25	Altar built on the threshing floor of Araunah	David, Araunah, Gad	Backward: Genesis 22:2 — Jewish and Christian tradition (2 Chronicles 3:1) identifies this site as Mount Moriah, the same location as Abraham’s near-sacrifice of Isaac. Forward: 2 Chronicles 3:1 explicitly names this site as the future location of Solomon’s Temple; ultimately typologically fulfilled at Calvary, outside Jerusalem’s temple mount complex but within the same redemptive-geographical trajectory.	Critical (typological). বেদি (altar) and হোমবলি (burnt offering) — flag Hindu Vedic-ritual associations per 07_semantic_analysis.md; this geographical convergence (Moriah → threshing floor → Temple → ultimately Calvary) is a major teaching point for the Messianic Hope doctrine and should be flagged for theologian review whenever taught.

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2. Messianic References and Typology Chain (Consolidated)

The following chain of texts must be treated as a single, terminologically-linked unit across all curricula:

1. Genesis 49:10 (Judah’s scepter) → Numbers 24:17 (star/scepter of Jacob) → Deuteronomy 17:14–20 (law of the king) — the pre-Davidic promise trajectory.
2. 2 Samuel 7:12–16 — the Davidic Covenant oracle itself (core passage).
3. Psalm 89:3–4,19–37; Psalm 132:11–12 — poetic covenant-renewal and lament over its apparent failure.
4. Isaiah 9:6–7; Isaiah 11:1–10 — the coming Davidic ruler, “Root of Jesse.”
5. Jeremiah 23:5–6; Jeremiah 33:14–22 — “a righteous Branch… he shall execute justice and righteousness” (direct lexical echo of 2 Samuel 8:15).
6. Ezekiel 34:23–24; Ezekiel 37:24–25 — “my servant David” as future shepherd-king (echoing 2 Samuel 3:18; 7:7–8).
7. Micah 5:2 — Bethlehem, David’s town, as the Messiah’s birthplace.
8. Luke 1:32–33 — Gabriel’s annunciation to Mary, an almost word-for-word echo of 2 Samuel 7:12–13,16 (“he will be great… the Lord God will give him the throne of his father David… his kingdom will have no end”).
9. Acts 2:29–36; Acts 13:22–23,34 — apostolic preaching explicitly grounding the resurrection in the Davidic promise.
10. Hebrews 1:5 — direct quotation of 2 Samuel 7:14 (“I will be to him a father, and he shall be to me a son”), applied to Christ’s superior, ontological Sonship.
11. Romans 1:3–4; Romans 15:12 — Paul’s own framing (already fixed in the baseline Romans package).
12. Revelation 5:5 (“the Root of David”); Revelation 22:16 (“I am the root and the descendant of David, the bright morning star”) — the final canonical bookend, echoing 2 Samuel 23:1–7’s morning/light imagery.

Rendering-consistency rule (typology chain): Every occurrence of “seed/offspring of David” across this chain must render with the baseline pattern দায়ূদের বংশ (already fixed for Romans 1:3); “throne” as (দায়ূদের) সিংহাসন; “forever/everlasting” as চিরকাল/চিরস্থায়ী. The OT-generic অভিষিক্ত must never bleed into these NT-technical passages where খ্রীষ্ট is required.

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3. Direct Parallels to the Romans Curriculum (Baseline Language Package)

The following are points of direct textual or doctrinal overlap between 2 Samuel and Romans, where Bengali rendering consistency is mandatory:

2 Samuel Text	Romans Text	Nature of Link	Rendering-Consistency Rule
2 Samuel 7:12–16	Romans 1:3–4	Paul’s opening thesis explicitly cites David’s line (“descended from David according to the flesh”) and the resurrection-declared Sonship — direct doctrinal dependency on the core passage.	দায়ূদের বংশ (seed_of_david, baseline term) must be used in both; son of God in Romans 1:4 = ঈশ্বরের পুত্র (baseline, Christ’s ontological Sonship) — must NOT be confused with 2 Samuel 7:14’s plain পুত্র (typological, Solomon/Davidic line). This distinction is the single most important consistency rule in this whole matrix.
2 Samuel 11–12 (David’s sin; Nathan’s rebuke; David’s confession)	Romans 4:6–8 (quoting Psalm 32:1–2, David’s own testimony)	Paul cites David by name (“David also says…”) as the OT witness to justification apart from works — the only place in Romans where David is invoked as a doctrinal witness.	ক্ষমা (forgiveness, general) used in the 2 Samuel 12 narrative must be kept distinguishable from ধার্মিক বলে গণ্য হওয়া (justification, the forensic declaration) used in Romans 4; a teaching note bridging “David’s personal experience of pardon” and “the doctrine of justification Paul draws from it” is required so students see the connection without collapsing the two Bengali terms into one.
2 Samuel 8:15 (“justice and righteousness”)	Romans 3:21–26 (righteousness of God revealed)	Same Bengali term ধার্মিকতা bridges a governmental OT sense and a forensic/soteriological NT sense.	Contextual note required at 2 Samuel 8:15 clarifying the sense-shift; never substitute ধর্ম in either passage (baseline CRITICAL forbidden substitution).
2 Samuel 22:50 (= Psalm 18:49)	Romans 15:9 (quotes Psalm 18:49 verbatim)	Textually identical underlying verse quoted directly by Paul.	If/when a future Psalms curriculum or this curriculum’s teaching notes render 2 Samuel 22:50, the wording must match whatever rendering Romans 15:9 uses for its quotation of the same verse, to preserve reader-recognizable continuity across curricula.
2 Samuel 7:14 (father-son)	Romans 8:15 (Abba, adoption); Romans 8:29 (firstborn among many brothers)	Typological forerunner of adoption-sonship language, though the underlying doctrine (adoption of believers vs. Christ’s unique Sonship vs. David’s dynastic sonship) has three distinct referents.	দত্তকপুত্রতা (baseline: adoption) is NOT to be used for 2 Samuel 7:14’s পুত্র; keep all three sonship categories (Davidic-typological পুত্র; believer’s adoptive দত্তকপুত্রতা; Christ’s ontological ঈশ্বরের পুত্র) terminologically distinct across both curricula.
2 Samuel 21:1–14 (atonement for bloodguilt)	Romans 3:25 (propitiation)	Typological forerunner of substitutionary atonement for corporate guilt.	প্রায়শ্চিত্ত (2 Samuel, OT atonement) is distinct from any future NT propitiation-term rendering; do not conflate, but a teaching note connecting the two is doctrinally valuable.
2 Samuel 15–17 (Ahithophel’s counsel overturned; David’s providential deliverance)	Romans 8:28–30 (providence)	Thematic parallel: God’s sovereign governance operating through and despite human treachery and folly.	ঈশ্বরের পরিচালনা (baseline: providence) may be used in teaching notes for both; no direct lexical overlap requiring enforcement, but consistent use of this baseline term is expected.
2 Samuel 22:3 (“God… the horn of my salvation”)	Romans 1:16 (“the power of God for salvation”)	Both invoke পরিত্রাণ + a strength/power term.	পরিত্রাণ used in 2 Samuel 22 in its historical/military sense requires a contextual note; ঈশ্বরের সামর্থ্য (never শক্তি) must anchor any “power” language in both texts identically.
2 Samuel 9; 19 (chesed to Mephibosheth, Shimei, Barzillai)	Romans 5:6–10 (grace/reconciliation toward enemies)	Narrative-typological parallel: covenant kindness extended to the undeserving/former-enemy.	অবিচল দয়া (chesed) is NOT to be silently merged with অনুগ্রহ (grace) in either curriculum without the scope-bridging teaching note fixed in 08_core_glossary.md (B6, B19).

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4. Rendering-Consistency Rules (Summary)

1. দায়ূদের বংশ (“seed/offspring of David”) — identical rendering in 2 Samuel 7:12,16; 22:51; and Romans 1:3.
2. ঈশ্বরের পুত্র (Christ’s ontological Sonship, baseline CRITICAL) — reserved exclusively for NT Christological texts (Romans 1:4, 8:3, 8:29; Hebrews 1:5’s application). NEVER used for 2 Samuel 7:14’s plain পুত্র.
3. অভিষিক্ত (OT generic “anointed one”) vs. খ্রীষ্ট (NT technical “Messiah/Christ”) — never collapsed into each other across any curriculum.
4. চিরকাল / চিরস্থায়ী (“forever/everlasting,” olam) — identical rendering at every occurrence within 2 Samuel 7, 23, and any future quotation of these promises in Luke, Acts, or Hebrews curricula.
5. অবিচল দয়া (chesed, steadfast love) — never interchanged with অনুগ্রহ (grace) without an explicit scope-bridging teaching note; never flattened to plain দয়া/করুণা/প্রেম.
6. পরিত্রাণ — used in both curricula; a contextual note is required wherever the 2 Samuel occurrence (historical/military deliverance, e.g. 22:3) could be mistaken for the full soteriological sense fixed in Romans.
7. ধার্মিকতা — used in both curricula; a contextual note is required wherever the 2 Samuel occurrence (governmental/social righteousness, e.g. 8:15) could be mistaken for the forensic/soteriological sense fixed in Romans 3–4. NEVER ধর্ম in either.
8. ঈশ্বরের সামর্থ্য — never শক্তি — anchored identically in 2 Samuel 22 and Romans 1:16.
9. নিয়ম-সিন্দুক (ark) and চিরস্থায়ী নিয়ম (everlasting covenant) both build on the baseline’s নিয়ম (covenant) exactly; never substitute চুক্তি or অঙ্গীকার.
10. Citation format: English-normalized form (2 Samuel 7:12) in all analysis and back-translation documents; Bengali-script Bible citations use established Bengali book names (২ শমূয়েল, রোমীয়, ইব্রীয়, লূক, প্রেরিতদের কার্যপুস্তক, গীতসংহিতা, আদিপুস্তক, যিশাইয়, যিরমিয়, যিহিষ্কেল) with Arabic numerals, per 12_ai_translation_requirements.md.

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Summary of Coverage

All 24 chapters of 2 Samuel have been reviewed for OT quotation/allusion and NT forward-connection. Chapters 4, 10, 14, and 20 are explicitly noted as containing no Critical/High-risk cross-reference beyond material already covered elsewhere in the book; this is stated rather than silently omitted. The core passage (2 Samuel 7:1–17) sits at the center of the book’s messianic-typological network and constitutes the single most important point of cross-curriculum rendering consistency with Romans, principally through Romans 1:3–4, Romans 4:6–8 (Psalm 32), and Romans 15:9 (Psalm 18:49 = 2 Samuel 22:50).