Semantic Analysis — 2 Chronicles (English → Hindi)

0. Methodological Note on Original Language

The curriculum instructions specify “Koine Greek” analysis as boilerplate carried over from the New Testament (Romans/Galatians) Language Package. 2 Chronicles (דִּבְרֵי הַיָּמִים ב) is a Hebrew Bible book, composed in Biblical Hebrew (with a handful of Aramaic-adjacent late forms), not Koine Greek. This analysis therefore treats the Masoretic Hebrew text as the original-language authority, citing Hebrew lexical forms, transliteration (SBL-style), and semantic range exactly as the PRD Step 1 mandate requires for “the original” language of the book. Where the Septuagint (LXX, Παραλειπομένων Β) renders a term in a way that already intersects with an established Romans/Galatians New Testament Greek term (e.g., LXX διαθήκη for בְּרִית, LXX δικαιοσύνη-adjacent vocabulary, LXX κύριος for יהוה), this is noted to preserve translation-memory continuity, but the primary citation in every entry below is Hebrew.

All Hindi renderings below reuse the baseline Romans/Galatians translation_memory.json term exactly wherever the same doctrine/concept recurs (covenant, curse, holy, sanctification, glory, sin, idolatry, remnant, restoration, prophet, prophecy, law, mercy, sorcery, worship, David, Israel, wrath of God). New terms required by 2 Chronicles’ Old Testament covenant-history content (YHWH as personal name, the Jerusalem Temple, humbling/seeking/turning language, exile, anointing, sacrifice, etc.) are introduced here and carried into 08_core_glossary.md.

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PART A — Core Passage Verse-by-Verse: 2 Chronicles 7:11–22

This is God’s night-time response to Solomon’s dedication prayer, the theological hinge of the whole book: the Temple as the place of God’s Name/presence, and the conditional covenant-blessing formula (v.14) that governs every king-narrative from chapter 10 onward and explains the exile in chapter 36.

7:11 — “Solomon finished the house of the LORD…”

• כָּלָה (kalah) — “to finish, complete, bring to an end.” Semantic range: completion of a task, exhaustion, consummation. English variants: “finished,” “completed,” “brought to completion.” Theological meaning: the Temple’s completion is the fulfillment of the promise given to David (1 Chr 22:9-10) and the necessary precondition for God’s dwelling-presence to be located among his people. Hindi: पूरा किया / समाप्त किया (pūrā kiyā). Risk: Low.
• בֵּית־יְהוָה (beit-YHWH) — “house of YHWH.” Literal: “house of the LORD.” Semantic range: royal/divine residence, sanctuary, temple complex. English variants: “house of the LORD,” “temple.” Theological meaning: not one shrine among many but the exclusive, chosen dwelling-place of the one true covenant God. Hindi: यहोवा का भवन / मन्दिर (Yahovā kā bhavana / mandira). Risk: Critical — see glossary; मन्दिर collides with the Hindu multi-deity temple concept and requires framing notes throughout the book.
• צָלַח (tsalach) — “to succeed, prosper, accomplish.” Theological meaning: divine enablement of Solomon’s obedience to the building pattern, not mere human competence. Hindi: सफल हुआ (saphala huā). Risk: Low.

7:12 — “The LORD appeared to Solomon… ‘I have heard your prayer…’”

• רָאָה (niphal: נִרְאָה) (ra’ah / nir’ah) — “to see; appear.” Semantic range: visual perception, prophetic vision, theophany. English variants: “appeared,” “was seen by.” Theological meaning: a personal, self-disclosing theophany — God initiates direct communication, distinct from a devotee attaining a vision (darshan) through ascetic merit. Hindi: दर्शन दिया → avoided; render as “प्रगट हुआ” (pragaṭa huā, “appeared/was revealed”). Risk: High — दर्शन is explicitly avoided (cf. baseline revelation entry’s rejection of दर्शन) because darshan implies a worshipper’s devotional achievement of divine sight; here God sovereignly initiates.
• שָׁמַע תְּפִלָּה (shama tefillah) — “heard prayer.” Hindi: प्रार्थना सुनी (prārthanā sunī). Risk: Medium.
• בָּחַר (bachar) — “to choose, select.” Semantic range: election, sovereign selection. Same doctrinal family as baseline “election.” Theological meaning: God’s sovereign choice of the Temple site/Jerusalem, parallel to his choice of Israel and of David — personal, purposive, not karma-determined or geomantically auspicious (vastu-shastra) selection. Hindi: चुना (cunā) — reuse baseline election concept (परमेश्वर का चुनाव). Risk: High.
• בֵּית זֶבַח (beit zevach) — “house of sacrifice.” Literal: “house of slaughter/offering.” Theological meaning: names the Temple’s central function — the place of God-ordained, blood-sacrifice worship, anchoring Temple Worship doctrine. Hindi: बलिदान का भवन (balidāna kā bhavana). Risk: High.

7:13 — “When I shut up the heavens… command the locust… send pestilence…”

• עָצַר שָׁמַיִם (atsar shamayim) — “shut up/restrain the heavens” (withhold rain). Theological meaning: covenant curse-sanctions of Leviticus 26/Deuteronomy 28 enacted through the created order by a personal God, not an impersonal cosmic mechanism. Hindi: आकाश को बन्द करना (ākāśa ko banda karanā). Risk: Medium.
• אַרְבֶּה (arbeh, “locust”) and דֶּבֶר (dever, “pestilence, plague”) — covenant curse instruments. Hindi: टिड्डी (ṭiḍḍī); महामारी (mahāmārī). Risk: Low.

7:14 — THE HINGE VERSE: “if my people… humble themselves, and pray and seek my face and turn from their wicked ways…”

• עַמִּי אֲשֶׁר נִקְרָא־שְׁמִי עֲלֵיהֶם (ammi asher niqra shemi aleihem) — “my people who are called by my name.” Semantic range: covenant ownership-formula; the people bear YHWH’s Name as a mark of belonging. Theological meaning: connects to baseline “called”/“calling” doctrine (בוलाहट/बुलाए हुए) — not self-chosen religious identity but God-conferred covenant identity. Hindi: मेरे लोग जो मेरे नाम से बुलाए जाते हैं (mere loga jo mere nāma se bulāe jāte haiṃ). Risk: Critical.
• כָּנַע (niphal) (kana) — “to humble oneself, be brought low, submit.” Semantic range: military subjugation, personal/national humility before God. English variants: “humble themselves,” “be humbled.” Theological meaning: the pivot term of the whole book — recurs at every reform/repentance narrative (12:6-7 Rehoboam; 32:26 Hezekiah; 33:12,19,23 Manasseh/Amon; 34:27 Josiah; 36:12 Zedekiah’s failure to). This is voluntary, covenant-relational self-abasement before a personal God, not ascetic self-mortification (tapasya) performed to accumulate merit or appease an impersonal moral order. Hindi: अपने आपको दीन करना (apane āpako dīna karanā). Risk: Critical — mandatory theologian review every occurrence; must never read as merit-generating austerity.
• פָּלַל (hitpael: יִתְפַּלֲּלוּ) (palal / yitpallelu) — “to pray, intercede.” Hindi: प्रार्थना करना (prārthanā karanā). Risk: Medium.
• דָּרַשׁ פָּנִים (darash panim) — “seek [my] face.” Semantic range: earnest relational seeking, inquiry, consultation. Theological meaning: seeking the person of God himself, not a ritual technique, oracle, or astrological consultation. Hindi: मेरे मुख को खोजना / मुझे खोजना (mujhe khojanā). Risk: High.
• שׁוּב (qal: וְיָשֻׁבוּ) (shub / weyashuvu) — “to turn, return.” Semantic range: physical turning/returning, and — as the OT’s primary repentance verb — reorientation of the whole life back to covenant loyalty. English variants: “turn,” “repent,” “return.” Theological meaning: this IS the OT root behind the doctrine the baseline calls “repentance” (मन फिराव). It must convey a decisive change of direction, not mere emotional remorse. Hindi: अपने बुरे मार्गों से फिरना (apane bure mārgoṃ se phiranā) — doctrinally aligned with baseline मन फिराव. Risk: Critical.
• דֶּרֶךְ רָעָה (derekh ra’ah) — “wicked way(s).” Hindi: बुरे मार्ग (bure mārga). Risk: Medium.
• שָׁמַע מִן־הַשָּׁמַיִם (shama min hashamayim) — “hear from heaven.” Hindi: आकाश से सुनूँगा (ākāśa se sunūṃgā). Risk: Low.
• סָלַח (salach) — “to forgive, pardon.” Semantic range: judicial pardon by a wronged sovereign; distinctively used of God forgiving covenant sin. Theological meaning: relational pardon restoring covenant standing, conditioned on the humbling/seeking/turning above — not automatic karmic cancellation nor an achievement earned by ritual expiation. Hindi: क्षमा करूँगा (kṣamā karūṃgā). Risk: High.
• חַטָּאת (chatta’ah) — “sin.” Reuse baseline. Hindi: पाप (pāpa). Risk: High (per baseline).
• רָפָא (rapha) — “to heal.” Semantic range: physical healing, and — in this national/covenantal usage — restoration of agricultural fertility, peace, and covenant blessing to the land itself. Theological meaning: corporate covenant-restoration, not an individual health-and-wealth guarantee, and not karmic balancing of a nation’s collective merit. Hindi: चंगा करूँगा (changā karūṃgā). Risk: High.
• אֶרֶץ (erets, “land”) — the covenant land as a theological actor that can be cursed or healed. Hindi: देश / भूमि (deśa / bhūmi). Risk: Medium.

7:15 — “My eyes will be open and my ears attentive…”

• עֵינַי פְּתֻחוֹת… אָזְנַי קַשֻּׁבוֹת (einai petuchot… oznai qashuvot) — “my eyes open… my ears attentive.” Anthropomorphic covenant-attentiveness idiom. Theological meaning: God’s continual, personal responsiveness to prayer offered at the Temple — relational nearness, not a deity who must be ritually summoned or awakened (cf. Elijah’s taunt of Baal, 1 Kgs 18:27, which this idiom implicitly contrasts). Hindi: मेरी आँखें खुली और मेरे कान चौकस रहेंगे। Risk: Medium.

7:16 — “I have chosen and consecrated this house that my name may be there forever…”

• בָּחַר וְהִקְדַּשְׁתִּי (bachar wehiqdashti) — “chosen and consecrated/sanctified.” קָדַשׁ (qadash) — “to be/make holy, set apart, consecrate.” Semantic range: cultic consecration of persons, objects, places for exclusive divine use. Theological meaning: same root as baseline “holy”/“sanctification” (पवित्र/पवित्रीकरण) — the Temple is set apart for God’s exclusive worship, not one consecrated site among a landscape of many shrines. Hindi: चुना और पवित्र किया (cunā aura pavitra kiyā) — reuse baseline पवित्र root. Risk: Critical.
• שְׁמִי שָׁם עַד־עוֹלָם (shemi sham ad-olam) — “my Name there forever.” Name-theology: God’s Name represents his revealed character and covenant presence localized at the Temple, without confining his being (see 6:18’s transcendence/immanence paradox). Hindi: मेरा नाम सदा वहाँ रहेगा। Risk: High.
• עֵינַי וְלִבִּי (einai welibi) — “my eyes and my heart [will be there].” Personal, relational, continual divine attention and affection toward the Temple as the locus of his people’s access to him. Hindi: मेरी आँखें और मेरा मन सदा वहाँ लगे रहेंगे। Risk: Medium.

7:17-18 — “if you walk before me as David… I will establish your royal throne…”

• הָלַךְ לְפָנַי (halakh lefanai) — “walk before me.” Idiom for a whole-life pattern of covenant obedience and relational nearness (cf. Enoch/Noah “walked with God”). Not merely external ritual conformity. Hindi: मेरे सामने चलना (mere sāmane calanā). Risk: Medium.
• מִצְוָה, חֻקָּה, מִשְׁפָּט (mitsvah, chuqqah, mishpat) — “commandment, statute, rule/ordinance.” Covenant-law vocabulary; reuse baseline व्यवस्था (Law) family. Hindi: आज्ञा, विधि, नियम। Risk: High.
• הֵקִים כִּסֵּא מַמְלָכָה (heqim kisse mamlakhah) — “establish the throne of the kingdom.” כָּרַתִּי (karati, “I have covenanted/cut [a covenant]” — from כָּרַת ברית, “cut a covenant”). Theological meaning: ties directly to the Davidic Covenant (baseline davidic_covenant, seed_of_david entries), the perpetual dynastic promise (2 Sam 7) that this book will show suspended-not-annulled through exile and reasserted in hope of restoration. Hindi: राजगद्दी को स्थिर करूँगा (rājagaddī ko sthira karūṃgā); वाचा बाँधी (vācā bāṃdhī, reuse वाचा). Risk: High.

7:19-20 — “But if you turn aside and forsake my statutes… go and serve other gods…”

• תְּשׁוּבוּן (teshuvun) — “turn aside” (same root שוב as v.14, here in the negative/apostate direction). Demonstrates the book’s deliberate two-directional use of שוב: turning toward God (repentance, blessing) versus turning away (apostasy, curse). Hindi: मुड़ जाओगे / फिर जाओगे। Risk: High.
• עָזַב (azab) — “to forsake, abandon, leave.” Semantic range: covenant desertion, marital infidelity metaphor elsewhere in the prophets. Theological meaning: the operative verb of every “unfaithful king” narrative (12:1; 21:10; 24:18,20,24; 28:6; 34:25; 36:14-16 — “they forsook the LORD”). Hindi: त्याग देना / छोड़ देना (tyāga denā). Risk: High.
• עָבַד אֱלֹהִים אֲחֵרִים… הִשְׁתַּחֲוָה (avad elohim acherim… hishtachawah) — “serve other gods… worship/bow down [to them].” Reuse baseline idolatry (मूर्तिपूजा) doctrine. Hindi: दूसरे देवताओं की सेवा और उन्हें दण्डवत् करना। Risk: High.
• נָתַשׁ (natash) — “to pluck up, uproot” (agricultural/horticultural metaphor for exile from the land — directly anticipates ch.36). Hindi: उखाड़ देना (ukhāḍa denā). Risk: High.
• מָשָׁל וְשִׁנִינָה (mashal weshininah) — “a proverb and a byword [among the nations].” Public shame-idiom; ties to honor/shame routing per baseline conventions. Hindi: दृष्टान्त और उलाहना (dṛṣṭānta aura ulāhanā). Risk: Medium.

7:21-22 — “everyone passing by will be astonished… ‘Because they abandoned the LORD… and laid hold on other gods…’”

• שָׁמֵם (shamem) — “to be appalled, astonished, desolated.” Hindi: चकित होना (cakita honā). Risk: Low.
• עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבֹתָם (azvu et-YHWH elohei avotam) — “they abandoned the LORD, the God of their fathers.” Restates v.19’s אָזַב as the retrospective explanation of national catastrophe — the book’s own built-in theodicy, later echoed verbatim in 36:15-16. Hindi: उन्होंने यहोवा को, अपने पितरों के परमेश्वर को त्याग दिया। Risk: Critical — this clause is the book’s own stated hermeneutical key for the exile; softening it undermines the entire “Exile as Covenant Consequence” doctrine.
• הֶחֱזִיקוּ בֵּאלֹהִים אֲחֵרִים (hecheziqu be’elohim acherim) — “laid hold on/clung to other gods.” Hindi: दूसरे देवताओं को पकड़ लिया। Risk: Medium.
• רָעָה (ra’ah, “disaster, calamity, evil”) — the outworking of the covenant curse; distinct sense of רַע from “wicked” in v.14 but same root, forming an inclusio (wicked ways → disaster). Hindi: विपत्ति / बुराई (vipatti / burāī). Risk: Medium.

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PART B — Chapter-by-Chapter Analysis of the Whole Book (2 Chronicles 1–36)

Chapter 1 — Solomon’s Wisdom and Established Kingdom

• חָכְמָה (chokmah) — “wisdom.” Semantic range: practical skill, moral discernment, governing insight — a gift God grants (v.10-12), not self-attained enlightenment. English variants: “wisdom,” “skill,” “understanding.” Theological meaning: royal wisdom for just governance, prerequisite for faithful Temple-building and kingship narratives throughout the book. Hindi: बुद्धि (buddhi). Risk: High — बुद्धि/ज्ञान carry strong Vedantic/Sankhya philosophical connotations (buddhi as an inner cognitive faculty, jñāna as liberating self-realization); must be anchored contextually as God-given practical discernment for governance and worship, not a path to spiritual liberation.
• כּוּן (hiphil) (kun) — “to establish, make firm.” Applied to the kingdom (מַמְלָכָה, mamlakah). Hindi: राज्य को स्थिर करना (rājya ko sthira karanā). Risk: Medium — connects to Davidic covenant throne language (see 7:18 above).

Chapter 2 — Preparation to Build; “a house for the Name of the LORD”

• בַּיִת לְשֵׁם יְהוָה (bayit leshem YHWH) — “a house for the Name of the LORD.” Formalizes Name-theology (see 7:16 above) as the stated purpose-clause for the entire Temple project. Hindi: यहोवा के नाम के लिये एक भवन। Risk: High.
• עֶבֶד (ebed) — “servant.” Used of Solomon (v.3) in the sense of loyal covenant vassal/servant of YHWH — not caste-servitude. Reuse general vocabulary; no baseline conflict. Risk: Low.

Chapter 3 — Building the Temple: Cherubim, Holy of Holies, Veil

• כְּרוּבִים (kerubim) — “cherubim.” Semantic range: composite winged heavenly beings guarding sacred space (cf. Genesis 3:24; Exodus 25:18-20). English variants: “cherubim,” “cherub-figures.” Theological meaning: guardians of God’s holy presence, not decorative deity-images; must be distinguished from Hindu vahana (divine mount/vehicle) iconography. Hindi: करूब (transliterated: karūb). Risk: Medium.
• קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim) — “holy of holies, most holy place.” Superlative construction: the innermost, most sacred chamber housing the ark. Hindi: परम पवित्र स्थान (parama pavitra sthāna). Risk: High — the graded-holiness architecture (outer court → holy place → most holy place) must not be read as caste-graded ritual-purity zones analogous to temple sanctum access restrictions in Hindu practice; graded access here expresses God’s holiness and the need for mediated approach fulfilled ultimately in Christ (typological note for teacher use, not to be inserted into the translated text itself).
• פָּרֹכֶת (paroket) — “veil, curtain” separating the holy place from the most holy place. Hindi: परदा (pardā). Risk: Medium.

Chapter 4 — Temple Furnishings

• מִזְבֵּח (mizbeach) — “altar.” Semantic range: bronze altar of burnt offering. Reused throughout the book as the locus of legitimate sacrificial worship, contrasted repeatedly with illegitimate altars/high places (see ch.14, 28, 33, 34). Hindi: वेदी (vedī). Risk: Medium — must be distinguished from Hindu havan-kund/yajna altars; this is the singular, God-appointed site of covenant sacrifice, not one ritual-fire site among many household or temple options.
• יָם (yam, “sea”) — the great bronze basin for priestly washing. Hindi: कांसे का बड़ा हौद (kāṃse kā baḍā hauda). Risk: Low.

Chapter 5 — The Ark Brought In; the Glory Fills the House

• אֲרוֹן הַבְּרִית (aron habberit) — “ark of the covenant.” Reuse baseline covenant term (वाचा) as modifier. Hindi: वाचा का सन्दूक (vācā kā sandūka). Risk: High — the ark is the covenant’s own physical guarantee-object, not an idol-image; nothing is depicted on it as a deity-form (contrast Hindu murti), a distinction worth preserving in teacher notes.
• כָּבוֹד (kabod) — “glory.” Reuse baseline (महिमा). Here specifically the visible, weighty manifestation of God’s presence filling the Temple (v.14), so overwhelming that the priests could not continue ministering. Hindi: महिमा (mahimā). Risk: High (per baseline).
• עָנָן (anan, “cloud”) — the visible medium of the glory-presence, echoing the wilderness tabernacle (Exodus 40:34-35). Hindi: बादल (bādal). Risk: Low.

Chapter 6 — Solomon’s Dedication Prayer

• שָׁכַן (shakan) — “to dwell, settle down, tabernacle.” Root behind the later rabbinic “Shekinah.” Semantic range: God’s localized, relational dwelling-presence among his people, held in tension with his transcendence (“heaven, even the highest heaven, cannot contain you,” v.18). Theological meaning: personal, covenantal nearness — not pantheistic immanence (God-as-everything) nor a deity confined to an idol. Hindi: निवास करना (nivāsa karanā). Risk: High.
• תְּפִלָּה (tefillah) — “prayer.” Formal noun form; establishes the Temple as the intended focal point of covenant prayer for Israel and even foreigners (v.32-33), anticipating the “house of prayer for all nations” trajectory. Hindi: प्रार्थना (prārthanā). Risk: Medium.
• סָלַח (salach) — “forgive,” repeated seven times in this prayer (vv.21,25,27,30,39, etc.) as the anticipated divine response to repentant prayer — the direct forerunner of 7:14. Hindi: क्षमा करना. Risk: High.
• אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא (ein adam asher lo-yechetta) — “there is no one who does not sin” (v.36). Universal human sinfulness stated plainly within a royal dedication prayer — theologically resonant with Romans 3:23’s universal accountability doctrine already in the baseline. Hindi: ऐसा कोई मनुष्य नहीं जो पाप न करे। Risk: High.

Chapter 7 — Fire from Heaven; Dedication Feast; Core Passage (vv.11-22 treated above)

• vv.1-10 additional load-bearing terms:
• אֵשׁ (esh, “fire”) — fire falling from heaven to consume the sacrifice (v.1), a visible divine authentication of the altar/Temple, structurally parallel to 1 Chronicles 21:26 and Leviticus 9:24. Hindi: आग (āga). Risk: Medium.
• אָכַל (akal, “to consume, devour”) — of fire consuming the burnt offering and sacrifices; God himself “eats” (accepts) the offering by fire, signifying acceptance, not literal divine need for food (contra some Vedic yajna conceptions of feeding the gods). Hindi: भस्म कर दिया / निगल गई (bhasma kara diyā). Risk: Medium.
• שִׂמְחָה (simchah, “joy, gladness”) at the dedication feast (v.10) — covenant worship characterized by joy, not somber ritual obligation alone. Hindi: आनन्द (ānanda). Risk: Low.
• (vv.11-22: see Part A above — core passage.)

Chapter 8 — Solomon’s Other Works

• מַס (mas, “forced labor, levy”) — distinguishing Israelite conscription from foreign forced labor (vv.7-9); no Israelite is reduced to slave-labor. Hindi: बेगार / जबरन काम (begāra). Risk: Low-Medium.
• Reuses: burnt offerings (होमबलि, from ch.4/7 vocabulary), Sabbaths and appointed feasts (established festival calendar; see ch.30 for Passover formalization).

Chapter 9 — The Queen of Sheba; Solomon’s Wealth

• No new theological vocabulary; reuses חָכְמָה (wisdom, ch.1) and כָּבוֹד-adjacent wealth/glory language descriptively (not the technical doctrinal “glory of the LORD” from ch.5, but Solomon’s royal splendor) — flagged for native speaker review to keep the two senses distinguishable in Hindi (महिमा reserved for divine glory; प्रतिष्ठा/वैभव preferred for royal splendor).

Chapter 10 — The Kingdom Divided

• עֹל (ol, “yoke”) — Rehoboam’s threatened “heavier yoke” of taxation/labor (vv.4,9-11,14). Reuse baseline yoke_of_slavery imagery (जूआ) though referent here is political oppression, not law-observance. Hindi: जूआ (jūā). Risk: Medium.
• פֶּשַׂע (pesha, “rebellion, transgression, revolt”) — Israel’s secession from the Davidic house is repeatedly termed rebellion (v.19, “Israel has been in rebellion against the house of David to this day”). Distinct nuance from פop चट्टाह (sin) — this is specifically covenant-political revolt. Hindi: बलवा / विद्रोह (balavā / vidroha). Risk: Medium-High — must not be softened into mere “disagreement,” since the text frames it as covenant fracture.

Chapter 11 — Rehoboam Fortifies Judah; Levites Relocate

• לֵוִי (Levi/Levites) and כֹּהֵן (kohen, “priest”) formally introduced as an ongoing class distinct from the Israelite tribes generally, serving at the Temple. Hindi: लेवीय (leviya); याजक (yājaka). Risk: Medium — याजक/priesthood must be distinguished from the hereditary Brahmin priest-caste concept; biblical priesthood is a divinely instituted, non-caste-hierarchical mediatorial office serving the whole covenant community, not a birth-based social rank system, even though it is hereditary within Levi.

Chapter 12 — Shishak’s Invasion; Rehoboam’s Humbling

• כָּנַע (kana, “humble oneself”) reused from the core passage (7:14) — Rehoboam and the princes “humbled themselves” (v.6-7,12) and the LORD’s wrath was averted, though “some deliverance” (not full restoration) followed, illustrating the conditional-blessing formula in narrative form. Hindi: अपने आपको दीन करना. Risk: Critical (per 7:14).
• עָזַב אֶת־תּוֹרַת יְהוָה (azab et-torat YHWH, “forsook the law of the LORD,” v.1) — reused from 7:19-22. Hindi: यहोवा की व्यवस्था को त्याग दिया। Risk: High.
• חֵמָה (chemah, “wrath, hot anger”) — reuse baseline परमेश्वर का क्रोध. Risk: High.

Chapter 13 — Abijah versus Jeroboam

• בָּטַח (batach, “to trust, rely on”) — Abijah’s appeal that Judah “relies on the LORD” while Israel relies on numbers/golden calves (v.18, “the men of Judah prevailed, because they relied on the LORD”). Semantic range: reliance, dependence, confidence placed in a person/object. English variants: “trust,” “rely,” “depend.” Theological meaning: this is a military-covenantal reliance nuance distinct from saving faith (πίστις/विश्वास), though related; the baseline explicitly reserves भरोसा as unsuitable for saving faith but this OT martial-trust sense may appropriately use भरोसा with a clarifying note. Hindi: भरोसा रखना (bharosā rakhanā). Risk: Medium — flag for native speaker review to keep distinct from विश्वास (saving faith in Christ).

Chapter 14 — Asa’s Reforms; Seeking the LORD

• דָּרַשׁ (darash, “to seek, inquire of”) — Asa “sought” the LORD (v.4,7) via reform and prayer, formalizing the seek-vocabulary of 7:14. Hindi: खोजना / यहोवा को खोजना (khojanā). Risk: High.
• שָׁקַט / נוּחַ (shaqat / nuach, “to be quiet/at rest”) — the land had “rest” as a covenant-blessing outcome of faithful reform. Hindi: विश्राम (viśrāma). Risk: Low-Medium.

Chapter 15 — Azariah’s Prophecy: Seek/Forsake; Covenant Renewal

• דָּרַשׁ / עָזַב (darash / azab) reused as a deliberate antithetical pair (v.2, “the LORD is with you while you are with him… if you seek him he will be found… if you forsake him he will forsake you”) — this reciprocal-presence formula is the book’s clearest single-verse statement of Conditional Blessing doctrine outside 7:14. Hindi: खोजना / त्याग देना। Risk: High.
• בְּרִית (berit, “covenant”) — public covenant-renewal oath (vv.12-15) with penalty clause for those who would not seek YHWH. Reuse baseline वाचा exactly. Risk: High (per baseline).

Chapter 16 — Asa’s Later Unfaithfulness

• עֵינֵי יְהוָה מְשֹׁטְטוֹת בְּכָל־הָאָרֶץ (einei YHWH meshotetot bekhol ha’arets) — “the eyes of the LORD run to and fro throughout the whole earth” (v.9), a providence/omniscience formula spoken by the prophet Hanani. Theological meaning: God’s active, personal, all-seeing engagement with human affairs to strengthen those wholly devoted to him — not an impersonal, mechanical karma-monitoring system, but a relational Watcher who responds to faith. Hindi: यहोवा की आँखें सारी पृथ्वी पर फिरती हैं। Risk: High.
• Reuses בָּטַח (trust, ch.13) negatively — Asa relied on Syria, not the LORD.

Chapter 17 — Jehoshaphat’s Faithful Reign

• No major new theological term; reuses דָּרַשׁ (seek, ch.14-15). New minor term: לִמֵּד/הוֹרָה (limmed/horah, “to teach”) — Levites sent throughout Judah teaching the Book of the Law (v.9), anticipating the Book-of-the-Law motif fully developed in ch.34. Hindi: सिखाना (sikhānā). Risk: Low.

Chapter 18 — Alliance with Ahab; Micaiah’s True Prophecy

• נָבִיא (navi, “prophet”) — reuse baseline भविष्यद्वक्ता, here sharply contrasted true prophet (Micaiah, speaking only what the LORD says) versus court prophets who tell the king what he wants to hear. Theological meaning: authentic prophecy tests political power, does not flatter it — an important corrective against “prophet as royal astrologer/fortune-teller” models. Hindi: भविष्यद्वक्ता। Risk: Low (per baseline).

Chapter 19 — Jehoshaphat Appoints Judges

• מִשְׁפָּט (mishpat, “justice, judgment, legal ordinance”) — judges appointed to “judge not for man but for the LORD” (v.6), i.e., all human justice is theologically accountable to God. Hindi: न्याय (nyāya). Risk: Medium — connects thematically to baseline impartiality_of_god entry; must retain unqualified impartiality, resisting any caste/status-based leniency reading.

Chapter 20 — Jehoshaphat’s Prayer; Victory through Praise

• צוֹם (tsom, “fast, fasting”) — corporate fasting called in crisis (v.3). Hindi: उपवास (upavāsa). Risk: Low.
• הָלַל / תְּהִלָּה (halal / tehillah, “praise”) — Levites appointed to sing praise before the army; the battle is won through worship, not merely military strategy. Reuse baseline doxology-adjacent स्तुति. Hindi: स्तुति (stuti). Risk: Medium — flag for native speaker review: corporate, scripted, God-directed praise commanded through Davidic Levitical order, not individual ecstatic bhakti-kirtan devotionalism, though functionally the two may look similar to observers; the text’s emphasis is covenantal trust expressed publicly, not emotional experience for its own sake.

Chapter 21 — Jehoram’s Wickedness

• No major new term; formalizes the recurring narrative formula עָשָׂה הָרַע בְּעֵינֵי יְהוָה (asah hara be’einei YHWH, “did evil in the eyes of the LORD”) that will recur for every unfaithful king (ch.21,22,24[latter],25[latter],28,33[Manasseh’s early years],36). Hindi: यहोवा की दृष्टि में बुराई करना। Risk: Medium.

Chapter 22 — Ahaziah; Athaliah’s Usurpation

• Continues the Davidic-line preservation motif (implicit): the near-extinction of David’s royal seed by Athaliah threatens the 7:18 promise directly, resolved in ch.23. No new lexical term beyond reused वाचा/दाऊद vocabulary; theological weight noted for teacher use.

Chapter 23 — Joash Crowned; Covenant Renewed

• בְּרִית (berit) reused: covenant made between Jehoiada, the people, and the king (v.3,16) explicitly to be “the LORD’s people.” Reuse baseline वाचा. Risk: High (per baseline).
• Reuses מוּרְתּ / idolatry vocabulary — the temple of Baal torn down (v.17), reuse बल baseline मूर्तिपूजा. Risk: High.

Chapter 24 — Joash: Early Repair, Later Apostasy

• בֶּדֶק הַבַּיִת (bedeq habayit, “damage/breach of the house”) — the Temple’s physical disrepair requiring restoration funds (vv.4-14), the first of the book’s two great “Temple repair” narratives (cf. ch.29, 34). Hindi: भवन की टूट-फूट की मरम्मत (bhavana kī ṭūṭa-phūṭa kī marammata). Risk: Medium.
• Reuses עָזַב (forsook, v.18,20,24) at Joash’s apostasy after Jehoiada’s death, and the murder of the prophet Zechariah — the narrative’s darkest turn, deliberately paralleling the rejection of prophetic warning that culminates in ch.36.

Chapter 25 — Amaziah: Mercenaries and Idolatry

• Reuses idolatry (मूर्तिपूजा) — Amaziah worships the gods of Edom after defeating Edom (v.14), a striking irony (worshipping the gods of a people he has just defeated) worth a translator/teacher note but requiring no new glossary term.

Chapter 26 — Uzziah: Success, Pride, Priestly Usurpation

• גָּבַהּ / רוּם (לְהַשְׁחִית) (gabah / rum, “to be/become high, exalted [to his destruction],” v.16) — pride as the turning point of Uzziah’s reign. Hindi: घमण्ड / गर्व (ghamaṇḍa / garva) — reuse baseline घमण्ड root. Risk: Medium.
• מָעַל (ma’al, “to trespass, act unfaithfully” — specifically a violation of a sacred/cultic boundary) — Uzziah’s unlawful burning of incense, usurping the priestly office reserved for Aaron’s line (vv.16,18). Semantic range: covenant/cultic unfaithfulness, sacrilege. English variants: “trespass,” “acted unfaithfully,” “was unfaithful.” Theological meaning: unfaithfulness specifically as boundary-violation against God’s ordained order, central to the book’s Faithful/Unfaithful Kings doctrine (recurs 28:19; 33:19 of Manasseh; 36:14 of the whole nation before the exile). Hindi: विश्वासघात करना (viśvāsaghāta karanā). Risk: High.
• צָרַעַת (tsara’at, “leprosy/skin disease”) — the judgment sign. Hindi: कोढ़ (koḍha). Risk: Low.

Chapter 27 — Jotham’s Faithful but Limited Reign

• No new theological vocabulary; reuses established faithful-king narrative pattern (contrast with ch.26/28).

Chapter 28 — Ahaz’s Wickedness; Child Sacrifice

• הֶעֱבִיר בָּאֵשׁ (he’evir ba’esh, “made [his sons] pass through the fire,” v.3) — child sacrifice to Molech-associated Canaanite worship. Theological meaning: the most extreme form of idolatry condemned in the book, explicitly named among “the abominations of the nations” (v.3). Hindi: आग में से निकालना (bali चढ़ाना — sacrificing) — render explicitly as child sacrifice, न कि सामान्य बलिदान। Risk: High — must be named plainly, not softened, and must not be assimilated to legitimate Temple sacrifice vocabulary (होमबलि/बलिदान) used elsewhere for God-ordained offerings; this is precisely the horror such offerings must never be confused with.
• Reuses כָּנַע negatively — “the LORD humbled Judah because of Ahaz” (v.19), showing that humbling can also be an imposed judgment, not only a voluntary repentant response — an important nuance for teaching 7:14’s כָּנַע.

Chapter 29 — Hezekiah: Temple Cleansing and Reconsecration

• טָהֵר (taher, “to be/make clean, purify, cleanse”) — ritual and moral cleansing of the Temple from accumulated defilement (vv.15-19). Semantic range: cultic purification, moral purity. Theological meaning: distinct from, but related to, קָדַשׁ (consecrate); cleansing removes defilement so that consecration can follow. Must be distinguished from Hindu shuddhikaran (ritual purity restoration through prescribed rites tied to caste/pollution concerns) — biblical cleansing here restores a specific covenant sanctuary to its intended exclusive use, not a general ritual-purity economy. Hindi: शुद्ध करना (śuddha karanā). Risk: High.
• Reuses קָדַשׁ (consecrate, from 7:16) and מָעַל (unfaithfulness, from ch.26) — “our fathers have been unfaithful” (v.6).

Chapter 30 — Hezekiah’s Passover

• פֶּסַח (pesach, “Passover”) — the first nationally unified Passover celebration since the division of the kingdom, explicitly including remnant worshippers from the northern tribes (v.1,5,18). Semantic range: the Exodus-deliverance memorial feast. English variants: “Passover,” “the Passover feast.” Theological meaning: national covenant-renewal and remembrance of God’s prior redemptive act (the Exodus), prefiguring the ultimate Passover fulfillment in Christ (a typological connection for teacher notes, not to be inserted into translated text). Hindi: फसह (phasah). Risk: Medium.
• Reuses שׁוּב (turn/return, from 7:14) prominently — the invitation letter urges the remnant to “return to the LORD” (v.6,9) using the same root as the core passage, making this chapter the narrative enactment of 7:14’s formula at national scale.

Chapter 31 — Hezekiah’s Provision for Priests and Levites

• מַעֲשֵׂר (ma’aser, “tithe”) — the tenth portion dedicated for the support of priests and Levites (vv.5-6,12). Hindi: दशमांश (daśamāṃśa). Risk: Low-Medium.

Chapter 32 — Sennacherib’s Invasion; Hezekiah’s Prayer and Pride

• Reuses idolatry polemic — the Assyrian officer Rabshakeh’s taunt equates YHWH with the powerless gods of other nations (vv.13-19), which the narrative sharply refutes through the LORD’s deliverance by an angel (v.21). No new glossary term required, but flag for theologian review: the taunt’s comparative-deities rhetoric must not be rendered in a way that implies genuine parity among “gods,” even in reported speech.
• Reuses כָּנַע and pride vocabulary (from ch.26) — Hezekiah’s heart was “proud” (v.25) yet he later “humbled himself” (v.26), another narrative enactment of 7:14’s pattern.

Chapter 33 — Manasseh’s Wickedness and Repentance; Amon’s Failure

• אוֹב וְיִדְּעֹנִי (ov weyiddeoni, “mediums and necromancers/spiritists”) — occult divination practices Manasseh revived (v.6), alongside child sacrifice (reused from ch.28) and astrology (“observed times,” v.6). Semantic range: consulting spirits of the dead, occult power-manipulation. Theological meaning: connects directly to the baseline sorcery term (जादू-टोना) established in the Galatians language package for φαρμακεία — the same category of forbidden occult practice, here in its OT form. Hindi: भूत-सिद्धि करनेवाले और शत्रु आत्माओं के साधक (reuse जादू-टोना family). Risk: Medium.
• Reuses כָּנַע at its most dramatic — Manasseh, in captivity in Babylon, “humbled himself greatly” and God restored him (vv.12-13), the clearest full narrative fulfillment of 7:14 in the entire book, and a direct type/preview of the whole nation’s later exile-and-hoped-for-restoration in ch.36. Amon, by contrast, “did not humble himself” (v.23) and died in judgment — the tragic negative counter-example.

Chapter 34 — Josiah’s Reforms; the Book of the Law Found

• סֵפֶר הַתּוֹרָה (sefer hattorah, “the Book of the Law”) — the long-lost Torah scroll discovered during Temple repairs (v.14-15), whose reading provokes national covenant-renewal. Reuse baseline व्यवस्था exactly for “Torah/Law.” Hindi: व्यवस्था की पुस्तक (vyavasthā kī pustaka). Risk: High.
• בְּכָל־לִבּוֹ וּבְכָל־נַפְשׁוֹ (bekhol libbo uvekhol naphsho, “with all his heart and all his soul”) — Josiah’s wholehearted covenant devotion (v.31), an important qualifier of what “walking before me” (7:17) requires. Hindi: पूरे मन और पूरे प्राण से (pūre mana aura pūre prāṇa se). Risk: Medium.

Chapter 35 — Josiah’s Passover; His Death

• Reuses פֶּסַח (Passover, from ch.30) — the greatest Passover celebration “since the days of Samuel” (v.18). No new theological term; Josiah’s death at Megiddo is narrated without theological commentary explaining it as judgment, a notable interpretive silence worth flagging for teacher discussion but not requiring new glossary vocabulary.

Chapter 36 — The Last Kings; the Exile; Cyrus’s Decree

• גָּלוּת / שְׁבִי (galut / shevi, “exile, captivity”) — the Babylonian deportation of Judah (vv.17-20), the book’s climactic and most theologically loaded event. Semantic range: forced deportation, captivity, national exile. English variants: “exile,” “captivity,” “carried away.” Theological meaning: the enacted covenant curse of Leviticus 26/Deuteronomy 28 and the direct narrative fulfillment of 7:20’s warning (“I will pluck you up from my land”); this is covenant discipline by a personal, promise-keeping God — never impersonal karmic downfall accumulated across a nation’s collective deeds, and never final/irrevocable, since the chapter itself pivots immediately to restoration hope. Hindi: बंधुआई (bandhuāī). Risk: Critical.
• וַתִּרְצֶה הָאָרֶץ אֶת־שַׁבְּתוֹתֶיהָ (vatirtseh ha’arets et-shabbetoteha, “the land enjoyed/paid off its sabbaths,” v.21) — the exile fulfills the land’s sabbath-rest cycle (Leviticus 25-26), an unusual theological claim that even the land itself owed God rest. Hindi: भूमि ने अपने विश्राम के वर्षों को पूरा किया। Risk: Medium.
• וַיהוָה הֵעִיר אֶת־רוּחַ כֹּרֶשׁ (waYHWH he’ir et-ruach Koresh, “the LORD stirred up the spirit of Cyrus,” v.22) — divine providence working even through a pagan foreign king’s decree, reuse baseline providence doctrine (परमेश्वर का विधान). Hindi: यहोवा ने कुस्रू के मन को उभारा। Risk: High.
• Reuses עָלָה (alah, “go up”) in the decree’s closing summons (“let him go up [to Jerusalem],” v.23) — the book’s final word is an invitation to return and rebuild, directly answering ch.7’s conditional-blessing formula with Hope of Restoration. Reuse baseline बहाली (restoration) and बचे हुए लोग (remnant) doctrines for the returning exiles.

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Every chapter of 2 Chronicles 1–36 has now been surveyed. Chapters not listing extensive new vocabulary (9, 17, 21, 27, 35) explicitly reuse the theological vocabulary of adjacent chapters as noted above; no chapter has been silently omitted.

See 08_core_glossary.md for the consolidated, citation-indexed glossary table drawn from this analysis.