Semantic 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 (Bengali/Bangla script; register per baseline Romans Language Package)

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Note on Original Language

2 Samuel is a Hebrew Old Testament narrative book (Masoretic Text), not a Koine Greek document. This analysis therefore treats the original Hebrew as the source-language authority, citing transliteration and (where doctrinally relevant, e.g. מָשִׁיחַ/מָשִׁיחֵ → χριστός, חֶסֶד → ἔλεος/χάρις) the Septuagint (LXX) Greek rendering for continuity with the New Testament terms already fixed in the baseline Romans Language Package. Every term already established in translation_memory.json (e.g. ঈশ্বর, প্রভু, নিয়ম, দায়ূদ, ইস্রায়েল, পাপ, পবিত্র, অনুগ্রহ, ভাববাদী, দায়ূদের বংশ) must be reused exactly as recorded there; this document extends, never contradicts, that glossary.

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PART 1 — Core Passage: 2 Samuel 7:1–17 (Verse-by-Verse)

7:1 — “Now when the king lived in his house and the LORD had given him rest from all his surrounding enemies”

• house (Heb. בַּיִת bayit) — Lit. “house/dwelling”; here David’s royal residence. Range: physical house → palace → household → dynasty (see vv.5,11,13 for the chapter’s central wordplay). Eng. variants: house, palace, home. Theological meaning: sets up the domestic security that prompts David’s temple ambition. Bengali: গৃহ/রাজপ্রাসাদ (rajprashad). Risk: Medium — a single Bengali word cannot carry all three senses (palace/temple/dynasty) that bayit carries across this chapter; translators must select contextually and a translator’s note flagging the wordplay is required.
• rest (Heb. נוּח nuach, hif. “give rest”) — Lit. “to settle, be quiet.” Range: military respite, covenant Sabbath-rest, eschatological rest (cf. Deut 12:10–11, where “rest” licenses central-sanctuary building). Bengali: বিশ্রাম (bishram). Risk: Low–Medium.
• enemies (אֹיְבִים oyevim) — শত্রু (shotru). Risk: Low.

7:2 — “the king said to Nathan the prophet, ‘See now, I dwell in a house of cedar, but the ark of God dwells in a tent.’”

• Nathan the prophet (נָתָן הַנָּבִיא) — নাথন ভাববাদী. Reuses baseline term prophet → ভাববাদী exactly. Risk: Low–Medium.
• house of cedar (בֵּית אֲרָזִים) — এরস কাঠের গৃহ. Risk: Low.
• ark of God (אֲרוֹן הָאֱלֹהִים aron ha-elohim) — ঈশ্বরের নিয়ম-সিন্দুক. Lit. “chest/box of God.” Theological meaning: the tangible sign of God’s covenant presence among his people. Bengali: নিয়ম-সিন্দুক (niyom-sinduk), built from the already-established covenant term নিয়ম so the ark’s covenantal identity is not lost. Risk: High — rendering it as a generic সিন্দুক (“box”) strips the covenantal meaning and risks assimilation to a generic ritual container; must use the compound form consistently.
• tent (אֹהֶל/יְרִיעָה ohel/yeriah) — তাঁবু (tabu). Risk: Low.

7:3 — “And Nathan said to the king, ‘Go and do all that is in your heart, for the LORD is with you.’”

• heart (לֵבָב levav) — হৃদয় (hridoy). Risk: Low.
• “the LORD is with you” — প্রভু তোমার সাথে আছেন. Theological meaning: Nathan’s own well-intentioned but uncommissioned affirmation, later overridden by direct revelation (v.4) — a pastorally important human/divine distinction. Risk: Medium.

7:4 — “But that same night the word of the LORD came to Nathan”

• word of the LORD (דְּבַר־יהוה devar YHWH) — প্রভুর বাক্য (provur bakyo). Lit. “word/matter of YHWH.” Range: a technical formula introducing a direct prophetic oracle (contrast the merely human counsel of v.3). Theological meaning: foundational to Inspiration-of-Scripture doctrine (cf. baseline inspiration_of_scripture). Risk: High — must be rendered identically at every occurrence in the book (5:4? not applicable; here and throughout the prophetic corpus).

7:5 — “‘Go and tell my servant David, “Thus says the LORD: Would you build me a house to dwell in?”’”

• servant (עֶבֶד ebed) — দাস (das). Theological meaning: an honorific covenant title (“my servant David”), not a term of servile degradation. Risk: Medium — must retain dignity, comparable to the care baseline gives to “saints.”
• house (to dwell in) — here bayit = sanctuary/temple sense. Bengali: গৃহ / (future-fulfillment) মন্দির. Risk: High — recommend প্রভুর জন্য গড়হ (“a house for the LORD”) now, reserving মন্দির for the later, fully-built Solomonic Temple, and flagging that this OT Temple typology must never be confused with the NT doctrine of মণ্ডলী (Church) — baseline explicitly rejects মন্দির for the Church; here মন্দির is legitimate because the referent is a literal historical building, not the Church.
• “Thus says the LORD” (כֹּה־אָמַר יהוה) — প্রভু এই কথা বলেন। The standard prophetic messenger-formula. Risk: Medium — must stay formulaic and consistent.

7:6 — “‘I have not lived in a house since the day I brought up the people of Israel from Egypt… but I have been moving about in a tent…’”

• brought up (הֶעֱלֵיתִי, root עלה alah) — বের করে এনেছি / উদ্ধার করে এনেছি. Exodus-deliverance language. Risk: Medium — keep distinguishable from v.23’s “redeemed” (see below) and from the NT technical পরিত্রাণ; never use মুক্তি (forbidden, samsara-liberation association per baseline).
• tent/tabernacle (אֹהֶל/מִשְׁכָּן) — তাঁবু/আবাসস্থান. Risk: Low.

7:7 — ”‘…did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people Israel…’”

• judges (שֹׁפְטִים shophetim) — বিচারকর্তা (bicharkorta). Range: pre-monarchic tribal leaders (Book of Judges), not modern judicial magistrates. Risk: Low–Medium.
• shepherd (רָעָה ra’ah) — পালন করা. Lit. “to tend/graze [flock].” Range: royal-shepherd metaphor applied to Israel’s leaders, to God himself (Ps 23; Ezek 34), and ultimately to Christ (John 10). Theological meaning: leadership as caring provision, not mere rule. Risk: High — avoid a term reducing this to bare “manage/govern”; the pastoral-care nuance is doctrinally significant for later Messianic/Good-Shepherd typology.

7:8 — ”’…Thus says the LORD of hosts, I took you from the pasture… that you should be prince over my people Israel.’”

• LORD of hosts (יהוה צְבָאוֹת YHWH Tzevaot) — বাহিনীগণের প্রভু (bahinigoner provu). Lit. “LORD of armies.” Theological meaning: God’s sovereign command of the assembled armies (heavenly and earthly). Risk: High — must never be built on শক্তি-vocabulary (per baseline’s Shakta-goddess caution); বাহিনী (“hosts/armies”) avoids that entirely.
• prince (נָגִיד nagid) — নেতা/শাসক (neta/shashok), not রাজা. Lit. “one appointed/designated [to lead].” Theological meaning: a more modest, God-appointed-leadership title than “king” (מֶלֶךְ). Risk: Medium–High — rendering as রাজা (king) blurs an important distinction: David’s rule is God-conferred leadership, not self-assumed royalty.

7:9 — ”’…I will make for you a great name, like the name of the great ones of the earth.’”

• name (שֵׁם shem) — নাম (naam). Range: reputation, honor, enduring legacy (not a mere label). Risk: Medium — must not lose the honor/legacy dimension; ties to the honor–shame cultural sensitivity flagged in the baseline routing table.

7:10 — ”’…I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place…’”

• plant (נָטַע nata) — রোপণ করা (ropon kora). Theological meaning: agricultural metaphor for secure, rooted, permanent settlement — covenant land-promise theology. Risk: Low–Medium — avoid a bare “put/place” that loses the organic-permanence sense.

7:11 — ”’…Moreover, the LORD declares to you that the LORD will make you a house.’”

• house (בַּיִת) — here the wordplay pivots decisively to the dynasty/lineage sense. Bengali: বংশ (bongsho). Risk: CRITICAL — this is the narrative turning point: David wanted to build God a house (temple, vv.5–7); God will instead build David a house (dynasty). গৃহ/মন্দির (used in vv.5–7) and বংশ (from here on) are different Bengali words, so the wordplay is invisible in translation unless a translator’s note explicitly explains the pun.

7:12 — “‘When your days are fulfilled… I will raise up your offspring after you… and I will establish his kingdom.’”

• offspring/seed (זֶרַע zera) — বংশ/সন্তান. Reuses the pattern of baseline’s seed_of_david → দায়ূদের বংশ. Risk: CRITICAL — near-term referent is Solomon, but the grammatically singular “seed…his kingdom” is later read messianically (cf. NT singular-seed argumentation applied to Davidic promise); the Bengali must preserve the singular (“তার রাজ্য,” not a vague plural “তাদের রাজ্যসমূহ”) so this messianic reading remains available to the reader.
• establish (root קום qum, hif. “raise up/establish”) — স্থাপন করা / দৃঢ় করা (sthapon kora). Risk: Medium–High — a keyword repeated at vv.12,13,16; must use the same Bengali verb every time.
• kingdom (מַמְלָכָה mamlakah) — রাজ্য (rajyo). Risk: High — David/Solomon’s earthly, dynastic, historical kingdom; must be distinguished from baseline’s ঈশ্বরের রাজ্য (Kingdom of God, God’s cosmic reign). This human রাজ্য typologically anticipates but is not simply identical to the Kingdom of God — load-bearing for the Messianic Hope doctrine.

7:13 — “‘He shall build a house for my name, and I will establish the throne of his kingdom forever.’”

• house (for my name) — reverts to the temple sense (গৃহ/মন্দির); near-term fulfillment = Solomon’s Temple. Risk: High — see vv.5,11 notes; the same verse now binds both senses of bayit (temple, just stated as future-built; and dynasty/kingdom, just promised) into a single oracle — the pun’s full force is here.
• throne (כִּסֵּא kisse) — সিংহাসন (shinghason). Risk: Medium–High — সিংহাসন is the standard royal-throne word but is also freely used of deities’ thrones in Hindu iconography (e.g., Durga’s সিংহাসন); anchor the referent with qualifiers such as “দায়ূদের সিংহাসন” so readers do not read a mythological/devotional divine seat into this historical, Israelite throne.
• forever (עוֹלָם olam) — চিরকাল/অনন্তকাল (chirokal). Risk: CRITICAL — central to both the Davidic Covenant and Messianic Hope doctrines. Must communicate unending, linear, historically-fulfilled permanence — NOT the cyclical, repeating “eternity” of Hindu cosmological ages (kalpa) or the impersonal endlessness of saṃsāra. A translator’s note distinguishing চিরকাল (linear, purposive, God-governed unendingness) from any cyclical-eternity reading is required at first occurrence.

7:14 — “‘I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him…’”

• father (אָב av) — পিতা (reuse baseline term exactly). Risk: High — here of God’s relationship to Solomon/the Davidic line, an adoptive/covenantal father-son relationship, distinct from Christ’s ontological Sonship.
• son (בֵּן ben) — পুত্র. Risk: CRITICAL — must not be rendered as, or conflated with, baseline’s ঈশ্বরের পুত্র (reserved exclusively for Christ’s eternal, co-equal, divine Sonship — see doctrine_risk_registry.json: sonship_of_christ). Use plain পুত্র here, with a required translator’s note explaining the typological trajectory culminating in Hebrews 1:5’s citation of this very verse applied to Christ, while preserving the doctrinal distinction between typological and ontological sonship.
• iniquity (עָוֹן avon) — অপরাধ/পাপ (reuse পাপ, or অপরাধ for lexical variety). Risk: Medium.
• discipline/rod (מוּסָר/שֵׁבֶט musar/shevet) — শাসন/শাস্তি (shashon). Risk: Medium–High — doctrine “Consequences of Sin within the Covenant Family”: this is fatherly covenant discipline, not final rejection; must not be rendered with a term implying punitive abandonment (contrast v.15).

7:15 — “‘but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you.’”

• steadfast love (חֶסֶד chesed) — অবিচল দয়া (obichol doya). Lit. “loyal, covenant-bound kindness.” Range: covenant loyalty, mercy, faithful love — distinct from both generic kindness and from the NT soteriological grace (অনুগ্রহ, unmerited favor toward sinners). Theological meaning: THE hinge of the whole oracle and of the doctrine “God’s Steadfast Love despite Human Failure” — guaranteed to David’s line even through future sin (Solomon’s apostasy, David’s own sin in chs. 11–12), contrasted with its withdrawal from Saul’s house. Risk: CRITICAL — must not be flattened to plain দয়া/মমতা (loses covenant-bond dimension) nor silently merged with অনুগ্রহ without a clarifying teaching note on how the two concepts relate.
• depart (סוּר sur) — দূর হওয়া/সরে যাওয়া. Risk: Low–Medium.

7:16 — “‘And your house and your kingdom shall be made sure forever before you. Your throne shall be established forever.’”

• house / kingdom / throne / forever — all reuse the renderings fixed at vv.11–13. Risk: CRITICAL (cumulative) — this is the climactic summary and must use identical Bengali wording to vv.11–13, per baseline’s cross-document consistency rule for high-use passages.
• made sure / established (נֶאְמָן, root אמן aman, “to be firm/faithful” — same root family as “Amen”) — দৃঢ়ীকৃত/বিশ্বস্তভাবে স্থাপিত. Risk: High — the covenant’s certainty rests on God’s own faithfulness (আমেন-related root), not David’s or Solomon’s; prefer a term conveying reliable, trustworthy establishment over mere legal fixation. Flag for teaching notes the etymological link to আমেন/faithfulness, though this is a different Hebrew root family than NT πίστις/বিশ্বাস.

7:17 — “‘In accordance with all these words and in accordance with all this vision, Nathan spoke to David.’”

• vision (חִזָּיוֹן chizzayon) — দর্শন (দর্শন). Risk: Medium — দর্শন can also mean “philosophy/viewpoint” in general Bengali usage; qualify as “প্রত্যাদিষ্ট দর্শন” (revealed vision) or rely on context to avoid the secular-philosophical reading.
• words (דְּבָרִים devarim) — কথা/বাক্য. Risk: Low.

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

Chapter 1 — David’s Lament for Saul and Jonathan

• anointed one (מָשִׁיחַ mashiach, of Saul — 1:14,16) — Bengali: অভিষিক্ত (ovishikto), or “প্রভুর অভিষিক্ত জন” (“the LORD’s anointed”). Lit. “smeared/anointed [with oil].” Range: any God-designated king or priest (OT generic sense) → later crystallizes into the technical Messianic title. Eng. variants: anointed, the LORD’s anointed. Theological meaning: even a failed king (Saul) bears an inviolable sacred office; David’s restraint from touching “the LORD’s anointed” models respect for God-given office. Risk: CRITICAL — must be kept distinct from baseline’s messiah → খ্রীষ্ট (reserved for the NT technical title); using অভিষিক্ত rather than খ্রীষ্ট here prevents anachronistic collapse of every anointed OT king into “Christ,” while preserving the typological thread that culminates in the Messianic Hope doctrine.
• lament/mourning (קִינָה qinah) — বিলাপ (bilap). Risk: Low.
• love (אַהֲבָה ahavah, David–Jonathan covenant friendship, 1:26) — ভালোবাসা/প্রেম. Range: covenantal, loyal friendship-love (parallel to a chesed-bond between equals), not romantic. Risk: Medium — must be rendered so as not to read as romantic প্রেম nor be flattened into mere political alliance-language; distinguish from চেসেদ/steadfast love (a divine-human covenant term) and from generic bondhutto (friendship, already rejected for fellowship in the baseline).

Chapter 2 — David Anointed King over Judah

• anoint (מָשַׁח mashach, verb) — অভিষেক করা (ovishek kora). Risk: Medium–High — the ritual act underlying the noun মশীহ/অভিষিক্ত above; must be rendered consistently across all royal/priestly anointings in the book.
• king (מֶלֶךְ melek) — রাজা (raja). Risk: Low–Medium — contrast with the more modest נָגִיד/prince title (see 7:8); once anointed here, David formally becomes রাজা.
• steadfast love (חֶסֶד, 2:5–6, David’s chesed toward the men of Jabesh-Gilead) — first narrative occurrence; full doctrinal definition given at 7:15 (see above). Forward-reference only here.

Chapter 3 — House of Saul vs. House of David; Covenant with Abner

• covenant (בְּרִית berit, 3:12–13,21) — নিয়ম (reuse baseline term exactly). Risk: High (per baseline).
• house (of Saul / of David, dynastic sense) — বংশ (reuse from 7:11 pattern). Risk: Medium here (political rivalry sense, lower doctrinal stakes than 7:11’s covenant promise, but same word).

Chapter 4 — Assassination of Ish-bosheth

• No new theological vocabulary; reuses house (dynasty), covenant loyalty motifs. Blood-vengeance language (דָּם dam, “blood”) appears — রক্ত (rokto) — Low risk, foreshadows the bloodguilt theme resolved in ch. 21.

Chapter 5 — David King over All Israel; Capture of Jerusalem

• covenant at Hebron (5:3) — নিয়ম (reuse).
• LORD of hosts (5:10, יהוה אֱלֹהֵי צְבָאוֹת) — বাহিনীগণের প্রভু / সর্বশক্তিমান ঈশ্বর সেনাবাহিনীর সাথে (first formal occurrence; full definition at 7:8 above). Risk: High.
• established (root קום, hif. הֵקִים, 5:12 “the LORD had established him king”) — স্থাপন করা (reuse from 7:12 pattern). Risk: Medium–High — same key verb that will govern the whole ch.7 oracle; consistency from first occurrence matters.

Chapter 6 — The Ark Brought to Jerusalem

• ark of the covenant (אֲרוֹן בְּרִית־יְהוָה) — নিয়ম-সিন্দুক (reuse/expand from 7:2). Risk: High.
• holy (קֹדֶש qodesh, the danger surrounding the ark, Uzzah’s death, 6:6–10) — পবিত্র (reuse baseline term exactly). Theological meaning: God’s holiness is not a ritual-purity taboo to be managed by human technique, but a moral-relational reality demanding reverent obedience. Risk: High (per baseline).
• worship/dance before the LORD (רָקַד raqad) — উপাসনা করা/নাচা. Risk: Low–Medium — David’s uninhibited worship contrasted with Michal’s contempt; honor-shame dynamics flagged for native-speaker review per baseline routing conventions.

Chapter 7 — CORE PASSAGE (7:1–17 treated verse-by-verse above); Additional Terms in 7:18–29

• redeem/redemption (7:23, פָּדָה/גָּאַל padah/ga’al) — উদ্ধার করা (uddhar kora). Lit. “to buy back/rescue.” Theological meaning: God’s historic Exodus-deliverance of Israel “for himself,” cited by David as grounds for confident prayer. Risk: High — never render with মুক্তি (forbidden per baseline; carries samsara-liberation connotation); উদ্ধার করা keeps this an act of a personal, covenant God rather than impersonal cosmic release. Related to, but historically prior to, the fuller NT পরিত্রাণ (salvation).
• faithful/trustworthy (7:28, ne’eman-family language, “your words are true”) — বিশ্বস্ত/সত্য (bishwostho/shotyo). Risk: Medium.
• greatness (7:22, גָּדוֹל gadol) — মহান/মহিমা-সংযুক্ত (tie to baseline glory → মহিমা in worship contexts). Risk: Medium.
• thanksgiving/blessing prayer (7:18–29 as a whole) — ধন্যবাদ (reuse baseline term exactly). Risk: Low.

Chapter 8 — David’s Victories; Justice and Righteousness

• justice (מִשְׁפָּט mishpat, 8:15) — ন্যায়বিচার (nyayobichar). Lit. “judgment, legal right-ordering.” Risk: Medium — pair carefully with…
• righteousness (צְדָקָה tzedakah, 8:15, “David administered justice and righteousness”) — ধার্মিকতা (reuse baseline term exactly). Risk: Critical (per baseline) — here the social-governmental sense (righteous rule) rather than the soteriological/forensic sense of Romans; a brief contextual note distinguishing “David ruled রাজ্যে ধার্মিকতা প্রতিষ্ঠা করলেন” (governmental righteousness) from “বিশ্বাসে ধার্মিক বলে গণ্য হওয়া” (justification by faith) prevents doctrinal blur while still using the single approved Bengali term.
• consecrate/dedicate (הִקְדִּישׁ hiqdish, root קדש qadash, 8:11) — উৎসর্গ করা/পবিত্র করা (utsorgo kora). Risk: Medium–High — dedicating spoils of war to God; distinct from পবিত্রীকরণ (sanctification, the Spirit’s ongoing moral work) though sharing the same holiness root.

Chapter 9 — David’s Kindness to Mephibosheth

• steadfast love (חֶסֶד, 9:1,3,7 “I will show you kindness for Jonathan’s sake”) — অবিচল দয়া (reuse, full definition at 7:15). Risk: Critical — this chapter is the narrative demonstration of covenant chesed extended to a member of the rejected house of Saul, a vivid enacted picture of the doctrine “God’s Steadfast Love despite Human Failure.”

Chapter 10 — War with Ammon and Syria

• No major new theological terms. Shame/humiliation (בשׁת-family, shaving envoys’ beards, 10:4–5) — লজ্জা/অপমান (lojja/opoman) — Low–Medium, honor-shame cultural note (flag for native-speaker review, per baseline routing conventions).

Chapter 11 — David and Bathsheba; Murder of Uriah

• sin (חָטָא chata) — পাপ (reuse baseline term exactly). Risk: High (per baseline).
• adultery (נִאֻף/verb שָׁכַב na’aph/shakhav) — ব্যভিচার (bebhichar). Risk: High — doctrine “David’s Sin and Repentance”; must communicate serious covenant-breaking moral transgression, not a merely social impropriety.
• murder (רָצַח ratsach) — হত্যা (hotya). Risk: Medium.
• “evil in the sight of the LORD” (רַע בְּעֵינֵי יהוה, 11:27) — ঈশ্বরের দৃষ্টিতে মন্দ. Theological meaning: sin is fundamentally an offense against God himself, not merely against Uriah or Bathsheba or social convention. Risk: High — this formula recurs across the book’s judgment narratives and must be rendered consistently.

Chapter 12 — Nathan’s Rebuke; David’s Confession and Repentance

• repentance/confession (“I have sinned against the LORD,” חָטָאתִי לַיהוה, 12:13) — reuse পাপ + verb; repentance as doctrinal category — অনুতাপ (anutap). Lit. “remorse, contrite turning.” Risk: High — doctrine “David’s Sin and Repentance”; must not be rendered প্রায়শ্চিত্ত (which implies self-performed ritual/karmic penance earning removal of guilt) nor তওবা (the Islamic-idiom term for repentance, parallel to the baseline’s rejection of ঈমান/নাজাত/তকদির for Islamic-specific theological framing).
• forgiveness (“the LORD has taken away/put away your sin,” עֲבִיר he’evir, 12:13) — ক্ষমা (kshama). Risk: Medium — this is the baseline’s general forgiveness sense, legitimately used here (contrast baseline’s caution against abbreviating justification to bare ক্ষমা — that caution does not apply in this narrative-forgiveness context).
• parable (מָשָׁל mashal, Nathan’s ewe-lamb story) — দৃষ্টান্ত (drishtanto). Risk: Low — anticipates the NT parable genre.
• consequence within the covenant family (the child’s death, 12:14–19; ongoing family disorder chs. 13–18) — thematic, not a single lexical item; doctrine “Consequences of Sin within the Covenant Family” is carried narratively rather than by one term — flag for theologian review whenever this arc is summarized in study materials.
• beloved (יְדִידְיָה Yedidyah, “Jedidiah, beloved of the LORD,” Solomon’s second name, 12:25) — প্রিয় (priyo). Risk: Low–Medium — quietly ties Solomon, and through him the Messianic Hope doctrine, to God’s ongoing favor even after David’s sin.

Chapter 13 — Amnon and Tamar

• No major new theological terms; reuses sin (পাপ), shame (লজ্জা/অপমান, from ch.10). Family breakdown continues the “Consequences of Sin within the Covenant Family” doctrine narratively.

Chapter 14 — Joab, the Wise Woman of Tekoa, Absalom’s Return

• No new theological vocabulary; reuses চেসেদ/kindness themes and king/kingdom terms from earlier chapters. Wisdom (חָכְמָה chokmah, 14:2,20) — প্রজ্ঞা (progya) — Low risk, minor addition.

Chapter 15 — Absalom’s Rebellion

• favor (חֵן chen, 15:25, “If I find favor in the eyes of the LORD”) — অনুগ্রহ (reuse baseline grace term). Risk: High — same Bengali word as the NT soteriological grace; note required: OT chen denotes relational favor/finding favor in someone’s eyes, conceptually related to but not identical with the fuller unmerited soteriological grace revealed in Christ; the shared Bengali term preserves a legitimate semantic continuity already present in Bengali Bible tradition, but a teaching note should mark the difference in scope.
• throne/kingdom — reuse from ch.7; David’s flight dramatizes that the promised throne rests on God’s chesed, not on present political control.

Chapter 16 — Shimei’s Curse; Ahithophel’s Counsel

• curse (קָלַל qalal) — অভিশাপ (obhishap). Risk: Medium — David’s restrained response (“let him curse… perhaps the LORD will look on my affliction”) models trust in providence rather than retaliation; tie to baseline’s providence → ঈশ্বরের পরিচালনা.

Chapter 17 — Ahithophel’s Counsel Rejected

• No major new theological terms. Counsel/advice (עֵצָה etsah) — পরামর্শ (poramorsho) — Low risk, minor addition; the narrative shows God’s providence overturning even skilled human strategy.

Chapter 18 — Death of Absalom

• No new critical terms; reuses mourning/lament (বিলাপ, from ch.1) and son (পুত্র, from 7:14) in David’s grief-cry “O Absalom, my son, my son!” — a poignant, non-technical echo of the father-son language of the core passage, worth a cross-reference note in teaching materials but not a new glossary entry.

Chapter 19 — David’s Return and Reconciliation

• Reuses steadfast love/kindness (chesed-family acts toward Shimei, Mephibosheth, Barzillai) — no new lexical item; narrative enactment of the doctrine “God’s Steadfast Love despite Human Failure” refracted through David’s own conduct.

Chapter 20 — Sheba’s Rebellion; Death of Amasa

• No new theological vocabulary; reuses kingdom, covenant loyalty, house terms already established. Explicitly noted as reviewed with no new terms.

Chapter 21 — Famine, the Gibeonites, and Atonement

• atonement (כִּפֵּר kipper, 21:3, “How shall I make atonement?”) — প্রায়শ্চিত্ত (prayashchitto). Lit. “to cover/appease/wipe away [guilt].” Risk: High — this is the established Bengali Bible term for OT atonement (also used for the Day of Atonement), but Bengali readers may carry a Hindu ritual/karmic-penance association with প্রায়শ্চিত্ত (self-performed merit-earning penance); a translator’s note must clarify this is a God-appointed, substitutionary provision for national bloodguilt, not self-earned merit — directly relevant to how the doctrine of Christ’s atonement is later taught from this typological soil.
• bloodguilt (דָּם dam, “blood[guilt]”) — রক্তের দোষ/রক্তপাতের অপরাধ. Risk: Medium.
• the LORD’s anointed (21:17, of David himself, aging in battle) — reuse অভিষিক্ত from ch.1.

Chapter 22 — David’s Song of Deliverance (= Psalm 18)

• rock (צוּר tzur, divine metaphor, “The LORD is my rock”) — শৈল/দুর্গ (shoilo/durgo, “crag/fortress”). Risk: Medium — avoid conflating with animist sacred-stone veneration; contextualize clearly as poetic metaphor for God’s unshakeable protection, not a physical cultic object.
• deliverance/salvation (יְשׁוּעָה yeshuah, historical-military sense, “horn of my salvation,” 22:3,47) — reuse baseline salvation → পরিত্রাণ with a contextual note: here it denotes historical, military deliverance from enemies, which foreshadows without being fully identical to the ultimate soteriological পরিত্রাণ accomplished in Christ. Risk: High.
• strength/power (עֹז/כֹּחַ) — reuse baseline power_of_god → ঈশ্বরের সামর্থ্য; never শক্তি (per baseline’s Shakta-goddess caution — especially salient in a martial-victory song like this one, where a power-word could easily drift toward শক্তি vocabulary). Risk: High.
• steadfast love to his anointed (22:51, חֶסֶד + מָשִׁיחַ combined) — অবিচল দয়া + অভিষিক্ত. Risk: CRITICAL — the climactic fusion of the chapter 7 promise’s two central terms, directly feeding the Messianic Hope doctrine; must render both terms exactly as fixed at 7:15 and 1:14.

Chapter 23 — David’s Last Words; the Mighty Men

• everlasting covenant (בְּרִית עוֹלָם berit olam, 23:5) — চিরস্থায়ী নিয়ম (combining reused নিয়ম with চিরকাল/চিরস্থায়ী from 7:13,16). Risk: CRITICAL — the Davidic Covenant doctrine’s own summary self-description; must match ch.7’s established forever-vocabulary exactly.
• Rock of Israel — reuse শৈল from ch.22.
• mighty men (גִּבּוֹרִים gibborim) — বীরপুরুষ (birpurush). Risk: Low.

Chapter 24 — Census, Plague, and the Altar

• plague (מַגֵּפָה/דֶּבֶר magephah/dever) — মহামারী (mohamari). Risk: Low–Medium — divine judgment on covenant-family sin, continuing doctrine “Consequences of Sin within the Covenant Family.”
• altar (מִזְבֵּח mizbeach) — বেদি (bedi). Risk: Medium — বেদী is also used of a Hindu Vedic yajña-altar; context (an altar built to the one true God, YHWH, for sacrifice and atonement) must anchor the referent, e.g. “প্রভুর উদ্দেশ্যে বেদি নির্মাণ করলেন.”
• burnt offering (עוֹלָה olah) — হোমবলি (homboli). Risk: High — হোম is also the Hindu fire-ritual term (homa/havan); হোমবলি is nevertheless the established Bengali Bible rendering (comparable precedent to ঈশ্বর’s stabilized-despite-Vedantic-roots status in the baseline) and should be retained, but flagged for a translator’s note distinguishing this God-commanded, atoning sacrifice from a Vedic homa ritual performed for merit or blessing.
• God relents (נִחַם nacham, of God, “the LORD relented,” 24:16) — ক্ষান্ত হওয়া (khanto howa, “to be appeased/relent”). Risk: High — anthropopathic language describing God’s response to intercession; must not be rendered so as to imply divine fickleness, error, or a change in God’s righteous character — ties directly to the doctrine “God’s Steadfast Love despite Human Failure” and to baseline’s providence → ঈশ্বরের পরিচালনা framework (God’s relenting is itself an expression of his purposive, personal governance, not an arbitrary mood-shift).

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Summary of Coverage

All 24 chapters of 2 Samuel have been reviewed. Chapters 4, 10, 13, 14, 17, 18, 19, and 20 introduce no new Critical/High-risk theological vocabulary beyond terms already fixed by earlier chapters or by the baseline Romans Language Package; this is noted explicitly above rather than silently omitted. The core passage (7:1–17) receives full verse-by-verse treatment as the theological anchor of the curriculum; its key terms (house/bayit, throne, kingdom, forever/olam, steadfast love/chesed, father-son) recur and are reinforced throughout chapters 8–24, confirming their status as the load-bearing vocabulary of the entire book.