Semantic Analysis: 2 Chronicles (Mandarin Destination Language Package)

Curriculum: 2 Chronicles Core passage: 2 Chronicles 7:11–22 Doctrines in scope: Temple Worship and God’s Presence; Conditional Blessing and National Repentance (7:14); Faithful and Unfaithful Kings; Reform under Hezekiah and Josiah; The Exile as Covenant Consequence; Hope of Restoration Destination language: Mandarin Chinese (Simplified script), CUV/Héhéběn “Shen edition” register, per baseline Romans Language Package

Preliminary Note on Source Language

2 Chronicles is a Hebrew Old Testament book (with the closing verses of ch. 36 anticipating the Aramaic/Persian administrative world of the return). It was not originally written in Koine Greek. This analysis therefore treats the Masoretic Hebrew text as the original-language authority, consistent with how the baseline Romans package itself treats Hebrew proper nouns (David/大卫, Israel/以色列) and OT covenant concepts (law/律法, covenant/约). Where the Greek Septuagint (LXX) rendering illuminates a term’s later reception (e.g., terms picked up in the NT and already fixed in the baseline glossary), it is noted for continuity, but the controlling original is Hebrew.

All established Mandarin renderings recorded in the baseline translation_memory.json are reused exactly wherever the same underlying doctrine/term recurs in 2 Chronicles (e.g., 约, 拣选, 罪, 律法, 荣耀, 圣洁, 先知, 预言, 神的护理, 信心, 神, 大卫, 以色列, 感恩, 平安, 外邦人). New terms required by this OT narrative/cultic curriculum are introduced below and formally registered in 08_core_glossary.md.

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

7:11 — “Thus Solomon finished the house of the LORD and the king’s house…”

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
house / house of the LORD בַּיִת / בֵּית־יְהוָה bayit / beit-YHWH ”house”	dwelling; household/dynasty; temple house, temple, dwelling	The Jerusalem Temple as God’s chosen dwelling among his covenant people — the material anchor of the whole “Temple Worship and God’s Presence” doctrine	殿 / 耶和华的殿 / 圣殿 (diàn / Yēhéhuá de diàn / shèngdiàn). Risk: Critical. Must never be rendered with 庙/寺/道观 (folk, Buddhist, or Daoist temple terms), matching baseline’s “church” caution but with higher stakes: this is the unique locus of God’s presence, not one temple-building among many.
finished כָּלָה kalah to complete, bring to an end	finish, complete, be consumed (different stem) finished, completed	Solomon’s obedient completion of the God-given building mandate (1 Chron 28)	完成 (wánchéng). Risk: Low.
successfully accomplished הִצְלִיחַ hitsliach to push forward, succeed, prosper	succeed, prosper, thrive succeeded, prospered	Success attributed to divine enablement of obedience, not luck	顺利完成 / 凡事亨通. Risk: Medium — must not be read as generic good fortune (运气) or geomantic luck; success flows from covenant obedience, not chance.

7:12 — “Then the LORD appeared to Solomon in the night and said, ‘I have heard your prayer and have chosen this place for myself as a house of sacrifice.’”

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
appeared נִרְאָה nir’ah root ראה “to see,” niphal “was seen”	theophany, self-disclosure appeared, was revealed	Direct, personal divine self-revelation to Solomon	显现 (xiǎnxiàn). Risk: High. Must not be rendered or explained via 显灵 (xiǎnlíng, “a folk deity manifests its efficacy/answers prayer at a temple”) — a very common Chinese folk-religion phrase for an idol’s numinous response. God’s theophany is personal address by the one true God, not an idol proving its potency.
heard שָׁמַע shama to hear, hear-and-respond	hear, listen, obey heard, heeded	Relational divine attentiveness to prayer	听 / 垂听 (chuítīng). Risk: Low–Medium.
chosen בָּחַר bachar to choose, select	election, selection chosen, elected, selected	Divine election of the temple site as the unique place of covenant meeting	拣选 (jiǎnxuǎn) — reuse baseline “election” term exactly. Risk: High (per baseline).
house of sacrifice בֵּית זֶבַח beit zevach ”house of slaughter-offering”	sacrificial cultus, altar-slaughter house of sacrifice	The temple’s central function as the locus of covenant/atoning sacrifice to YHWH alone	献祭的殿 / 祭祀的殿所. Risk: Critical. Necessarily shares vocabulary (祭, 祭祀, 献祭) with Chinese ancestor-offering (祭祖) and folk temple incense-offering (烧香, 拜拜) practice. Teaching must repeatedly clarify the recipient (YHWH alone) and purpose (atonement/covenant, not appeasement of ancestors or multiple deities) — see also baseline sin/law notes.

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

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
shut up (heavens) עָצַר atsar restrain, withhold, shut	restrain, hold back shut up, withhold	God’s sovereign control of creation as covenant sanction (cf. Deut 28)	使天闭塞（不下雨）. Risk: Low–Medium.
locust אַרְבֶּה arbeh locust (swarm)	agricultural plague locust	Covenant curse imagery (Deut 28:38; Joel)	蝗虫 (huángchóng). Risk: Low.
pestilence דֶּבֶר dever plague, pestilence	epidemic disease pestilence, plague	Covenant curse/judgment	瘟疫 (wēnyì). Risk: Medium — avoid association with folk “plague god” appeasement rites (瘟神 wēnshén); this is personal covenant discipline, not a deity to be placated.

7:14 — “if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and forgive their sin and heal their land.”

This is the theological center of the core passage and of the “Conditional Blessing and National Repentance” doctrine.

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
my people, called by my name עַמִּי … הַנִּקְרָא שְׁמִי עֲלֵיהֶם ammi … haniqra shemi aleihem ”my people, upon whom my name is called”	identity/ownership marker; covenant belonging my people, who are called by my name	Israel’s identity is defined by God’s name resting on them — related to, but distinct from, the baseline “calling” doctrine (vocational/salvific summons)	这称为我名下的子民 (CUV exact wording). Risk: Medium–High. Cross-reference baseline 蒙召的/呼召 (High risk) — note the nuance: this is a marking of ownership/identity, not the vocational-salvific “calling” of Romans 1:1, 6-7, though both flow from the same personal, relational God.
humble themselves נִכְנְעוּ (root כנע, niphal) yikkan’u / kana to be humbled, subdued, brought low	voluntary submission; being forcibly subdued humble themselves, submit	Voluntary repentant submission before God — the precondition of restoration	自卑 (zìbēi) — established CUV rendering. Risk: CRITICAL — highest-priority terminology risk in this curriculum. In modern spoken/written Mandarin, 自卑 overwhelmingly means “to have an inferiority complex, to feel inadequate” — a negative psychological self-assessment, not a virtuous act of repentant submission before God. Every occurrence requires either a paired gloss (e.g., “在神面前自卑、谦卑己心”) or an explanatory footnote distinguishing the biblical sense from the modern psychological one. Do not let 自卑 stand alone in any teaching context.
pray הִתְפַּלְלוּ (root פלל, hitpael) hitpallelu to pray, intercede	general/personal prayer pray	Direct address to God, flowing from humility	祷告 (dǎogào). Risk: Low.
seek my face בִּקְשׁוּ פָנַי biqshu panai seek [my] face/presence	seek audience/favor of a superior; seek God’s presence seek my face, seek my presence	Direct relational pursuit of God’s presence and favor, not petition through an intermediary	寻求我的面 (CUV exact). Risk: High. Must be distinguished from 求签/问卜 (drawing a fortune-stick / consulting a diviner — cf. baseline intercession note) and from the folk-religious phrase 求神拜佛 (“petitioning gods and Buddhas”) — God himself invites being sought directly and relationally; this is not ritual manipulation of a deity’s favor.
turn from their wicked ways יָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים (root שוב) yashuvu … shuv to turn, return	repentance; turning-away; also “return” (exile/restoration, later chapters) turn from, repent of	Repentance as covenant reorientation	转离恶行. Risk: High. שׁוב (shuv) is the same root later used for Israel’s return from exile (归回, ch. 36) — a deliberate Hebrew wordplay linking repentance and restoration that cannot be reproduced with one Mandarin word. Flag as an essential teaching note: two different Mandarin verbs (转离 here; 归回 later) are required, and the underlying unity should be taught explicitly.
I will hear from heaven אֶשְׁמַע מִן־הַשָּׁמַיִם esh’ma min-hashamayim I will hear	responsive divine hearing I will hear	God’s gracious, responsive hearing from his heavenly throne	我必从天上垂听. Risk: Low–Medium.
forgive their sin וְאֶסְלַח לְחַטָּאתָם v’eslach l’chattatam I will pardon	forgive, pardon (used in Biblical Hebrew almost exclusively of divine forgiveness) forgive, pardon	God’s gracious remission of covenant guilt upon genuine repentance	赦免他们的罪. 罪 reuses baseline “sin” (罪, High risk) exactly. 赦免 (shèmiǎn) is a new term, Risk: High — must not be conflated with Buddhist karma-cancellation through merit, or with ritual exorcism of misfortune (法事消灾); this is a personal, legal-relational pardon from the one true God.
heal their land וְאֶרְפָּא אֶת־אַרְצָם v’erpa et-artsam I will heal	physical healing; restoration (agricultural/national) as covenant-blessing metaphor heal, restore	National/covenantal restoration of blessing after repentance and forgiveness	医治他们的地. Risk: Medium. The metaphor “heal the land” risks being read through a feng shui lens (风水调理, “adjusting the land’s energy flow”). Clarify: this is covenantal restoration by God’s favor, not geomantic remediation.

7:15 — “Now my eyes will be open and my ears attentive to the prayer made in this place.”

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
my eyes will be open עֵינַי … פְּתֻחוֹת einai … petuchot eyes opened	anthropomorphism for attentive awareness eyes open, watching	God’s continual, freely-given attentiveness to prayer at the temple	我的眼必开. Risk: Critical. Must not be read against the Chinese folk-religious ritual of 开光 (kāiguāng, “opening the eyes” of a newly carved idol so that a deity’s spirit becomes active within the statue). God’s “eyes opening” here is the result of his own prior, sovereign choice and covenant faithfulness (v. 12, 16) — not a ritual performed by humans to activate his presence. This is the theological inverse of kāiguāng and must be taught as such.
my ears attentive אָזְנַי קַשֻּׁבוֹת oznai qashuvot ears attentive	attentiveness ears attentive, listening closely	Same divine attentiveness as above	我的耳必留意听. Risk: Low.
this place הַמָּקוֹם הַזֶּה hamaqom hazeh this place	a technical term (cf. Deut 12) for the one chosen central sanctuary this place	The single, exclusive, chosen locus of proper worship	这地方 / 此处. Risk: Medium — contrast the centralized, exclusive character of Israel’s one sanctuary with the diffuse, multi-site, many-gods character of Chinese folk temple worship.

7:16 — “For now I have chosen and consecrated this house, that my name may be there forever; my eyes and my heart will be there for all time.”

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
chosen בָּחַרְתִּי bacharti I have chosen	election I have chosen	Reuse of v.12	拣选. Reuse baseline. Risk: High.
consecrated הִקְדַּשְׁתִּי (root קדש) hiqdashti to set apart, make holy	cultic consecration of a place/object consecrated, sanctified, hallowed	God’s own sovereign act setting the temple apart as sacred space	分别为圣 (fēnbié wéi shèng). Risk: High. Deliberately distinct from baseline 成圣 (chéngshèng), which is reserved for the NT doctrine of a believer’s progressive sanctification and carries the specific Neo-Confucian self-cultivation collision. Use 分别为圣 for OT cultic consecration of objects/places to avoid conflating the two doctrines, while cross-referencing their shared root concept.
my name…forever שְׁמִי לָעוֹלָם shemi la’olam my name…forever	Name theology: God’s name = his presence, character, reputation dwelling in a place my name, for my name	God’s own presence and self-revelation resting on the temple	我的名. Risk: High. Must be distinguished from Chinese ancestral name-tablets (牌位, páiwèi) enshrined in ancestral halls (祠堂, cítáng), where a deceased ancestor’s name is venerated and offered incense by descendants. Teach explicitly: God’s name dwelling in the temple signifies his own active presence, not a memorial object receiving ritual veneration on his behalf — the direction of “care” runs from God to his people, not the reverse (cf. baseline note on 父/Father vs. 祭祖).
forever עוֹלָם olam long duration, perpetuity, “age”	not always strict philosophical eternity forever, perpetually	Permanence of God’s chosen dwelling and (by extension in 7:18) the Davidic throne	永远 (yǒngyuǎn). Risk: Low–Medium.
my heart לִבִּי libbi heart, inner self, will	affection, attention, will my heart	God’s personal affection and attention toward the temple	我的心. Risk: Low.

7:17–18 — “As for you, if you will walk before me as David your father walked… I will establish your royal throne, as I covenanted with David your father…”

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
walk (before me) הָלַךְ (+ לְפָנַי) halak lefanai to walk, go, live	conduct oneself, live one’s life walk, live, conduct oneself	Idiom for covenant-faithful living in conscious relational presence with God	行在我面前. Risk: Medium — distinguish from generic Confucian moral self-cultivation (德行, “conduct/virtue”); the emphasis is relational (in God’s presence), not autonomous moral achievement.
statutes חֻקִּים chuqqim engraved decrees	fixed divine decrees statutes, decrees	Covenant law given by God	律例 (lǜlì). Risk: High — paired with 律法 (baseline Mosaic Law term) and 典章 below; never equate with Confucian 礼 (ritual propriety), per baseline “law” note.
rules/judgments מִשְׁפָּטִים mishpatim judgments, ordinances	case law, judicial rulings rules, judgments, ordinances	Covenant case-law	典章 (diǎnzhāng), traditionally paired as “律例典章.” Risk: Medium.
I will establish הֵקִימוֹתִי (root קום) heqimoti to raise up, cause to stand	establish, confirm I will establish	Divine guarantee of the Davidic dynasty’s continuation	坚立 / 坚定. Risk: Medium.
your royal throne כִּסֵּא מַלְכוּתְךָ kisse malkutcha throne of your kingship	Davidic dynastic kingship as vehicle of God’s own kingship (cf. 1 Chron 29:23, “throne of the LORD”) your royal throne	The permanent, divinely-guaranteed Davidic throne	国位 / 王位. Risk: High. Must be distinguished from the revocable Mandate of Heaven (天命) underlying any Chinese dynasty’s legitimacy — the Davidic throne rests on an unconditional divine promise to one line, not a transferable cosmic mandate (cf. baseline davidic_covenant note).
covenanted (with David) כָּרַתִּי (root כרת, “to cut”) karati to cut [a covenant]	idiom from covenant-ratification ritual I covenanted, I made a covenant	The Davidic covenant, background to Messianic promise (baseline davidic_covenant, seed_of_david)	Reuse 约 (yuē) with verb 立约. Risk: High (per baseline).

7:19–20 — “But if you turn aside and forsake my statutes… and serve other gods… then I will pluck you up… and cast this house out of my sight…”

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
turn aside תָּשׁוּבוּ (root שוב) tashuvu to turn, turn back	here: turn away from God (negative use of the same root as v.14’s positive “turn from wicked ways”) turn aside, turn away	Apostasy — the reversal-direction of shuv	转去 (zhuǎnqù) / 离弃. Risk: High. Flag the Hebrew root’s bidirectionality (turning toward vs. away from God) as an important teaching point; Mandarin requires distinct verbs for each direction.
forsake עֲזַבְתֶּם (root עזב) azavtem to abandon, leave	abandon, neglect, forsake forsake, abandon	Covenant unfaithfulness/abandonment	离弃 (líqì). Risk: High. In Chinese ethics, abandoning parents/ancestors is a grave social-moral failure (违背孝道) — this cultural weight can helpfully reinforce the gravity of forsaking God, but teaching must clarify the object is the covenant LORD, not literal kin.
other gods אֱלֹהִים אֲחֵרִים elohim acherim other gods	any deity besides YHWH other gods, false gods	Direct violation of covenant exclusivity	别的神 (bié de shén). Risk: High. Reinforces monotheistic exclusivity against a cultural backdrop of normal, non-exclusive multi-deity/ancestor veneration; note collision with 神 (Shén) also functioning as the generic noun for “a deity” per baseline “god” entry — doctrinal context must make exclusivity explicit.
worship/bow down הִשְׁתַּחֲוִיתֶם (root שחה/שחח) hishtachavitem to prostrate oneself	physical prostration in worship or homage worship, bow down, prostrate	Ritual homage due to YHWH alone	敬拜 / 叩拜. Risk: High — note collision with common ritual prostration before idols/ancestors (磕头, kētóu); clarify worship’s exclusivity.
pluck you up נְתַשְׁתִּים (root נתש) netashtim to uproot, pluck up, tear away	agricultural/botanical uprooting imagery pluck up, uproot, expel	Covenant curse of exile/land-loss — the direct antecedent of the historical exile narrated in ch. 36	拔出 / 逐出. Risk: High. Central to “The Exile as Covenant Consequence” doctrine — must be taught as God’s personal judicial action, not an impersonal natural calamity.
cast [this house] out of my sight אַשְׁלִיךְ (root שלך) ashlich to throw away, cast off	rejection, withdrawal cast out, throw away, reject	Withdrawal of divine presence — the terrifying, conditional reversal of ch. 5’s glory-filling and 7:16’s “my eyes and heart will be there forever”	从我眼前丢弃. Risk: Critical. Establishes that God’s temple-presence, while real, is not automatically or mechanically bound to the building (unlike an idol permanently fused to its consecrated statue) — it is personal, relational, and covenant-conditioned. This is the theological hinge of the whole Temple Worship doctrine and must never be flattened into a guarantee without the conditional clause.
proverb and byword מָשָׁל / שְׁנִינָה mashal / sheninah proverb / object of mockery	public disgrace, cautionary tale proverb, byword, object of scorn	International humiliation as a consequence of covenant breach — literally fulfilled at the exile	笑谈 / 笑柄. Risk: Low–Medium.

7:21–22 — “…they will say, ‘Because they abandoned the LORD… and laid hold on other gods… therefore he has brought all this disaster on them.’”

Terms	Variants	Contextual theological meaning	Mandarin rendering & risk
astonished שָׁמֵם shamem to be desolate, appalled	shock, dismay astonished, appalled	International shock at witnessing covenant judgment	惊讶 / 惊骇. Risk: Low.
abandoned עָזְבוּ azvu to abandon	reuse of עזב from v.19 abandoned, forsook	Covenant unfaithfulness as ultimate cause of judgment	离弃. Reuse. Risk: High.
who brought them out of Egypt הוֹצִיאָם מֵאֶרֶץ מִצְרַיִם hotsi’am me’erets Mitsrayim brought them out of the land of Egypt	Exodus formula brought them out of Egypt	Foundational redemption-historical identity marker distinguishing YHWH from “other gods”	领他们出埃及地. Risk: Medium.
laid hold on הֶחְזִיקוּ (root חזק) hecheziqu to seize, hold fast	cling to, grasp laid hold on, clung to	Active pursuit of idolatry, not passive drift	持守 / 抓住（此处指抓住别神）. Risk: Medium.
disaster/calamity רָעָה (root רעע) ra’ah bad, evil (broad range)	moral evil; disaster; misfortune disaster, evil, calamity	Covenant judgment as the personal, judicial consequence of Israel’s own unfaithfulness — never impersonal fate	灾祸 (zāihuò). Risk: High. Must be sharply distinguished from 报应 (bàoyìng, karmic retribution — cf. baseline “sin” note) and from 天谴 (tiānqiǎn, “Heaven’s impersonal curse/retribution”). Teaching must stress: this is the righteous response of a personal covenant God who explicitly warned and offered repentance (7:14) as the way of escape — not blind cosmic payback.

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

Each chapter section lists newly load-bearing terms (full field treatment) or states explicitly that no new theological vocabulary is introduced, in which case reused terms are named.

Chapter 1 — Solomon’s Wisdom at Gibeon

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
wisdom חָכְמָה chokmah skill, insight, practical/moral discernment	wisdom, discernment	God-given supernatural insight for righteous rule, granted in answer to prayer, not attained by self-cultivation	智慧 (zhìhuì). Risk: High. 智 is one of the Confucian Five Constant Virtues (仁义礼智信) — cultivated through learning and moral effort. Parallel the baseline’s 义/righteousness caution: Solomon’s wisdom is a sovereign, undeserved divine gift (cf. grace/恩典), not an achievement of self-cultivation.
burnt offering / sacrifice עוֹלָה / זֶבַח olah / zevach whole burnt offering / sacrifice	burnt offering, sacrifice	Worship offered at the (then-provisional) high place at Gibeon before the temple’s completion	燔祭 / 祭物. Risk: High — see 7:12 note on unavoidable shared vocabulary with Chinese ancestor/temple offering practice.

Reused: 神 (God), 大卫 (David), 以色列 (Israel).

Chapter 2 — Preparations to Build the Temple

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
a house for the Name of the LORD בַּיִת לְשֵׁם יְהוָה bayit l’shem YHWH house for [his] Name	temple as dwelling for God’s Name	Introduces Name theology (fully developed at 7:16) — the temple exists so that God’s Name may be honored there	为耶和华的名建殿. Risk: High — see full Name-theology note under 7:16 (ancestral name-tablet collision).

Reused: 殿/耶和华的殿, 智慧.

Chapter 3 — Building of the Temple

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
Most Holy Place קֹדֶשׁ הַקֳּדָשִׁים qodesh haqqodashim ”holy of holies,” the innermost sanctuary	Most Holy Place, Holy of Holies	The place of unmediated divine presence, entered only by the high priest once yearly (background for NT fulfillment in Christ, outside this curriculum’s scope but worth a forward note)	至圣所 (zhìshèngsuǒ). Risk: High. Established CUV term; ensure it is taught as a unique, restricted space of divine presence — not a generic “most sacred room” comparable to an inner shrine chamber (内殿) in a folk or Buddhist temple that any devotee might approach with sufficient merit or fee.
cherubim כְּרוּבִים keruvim (transliterated) angelic guardian figures	cherubim	Symbolic guardians of God’s holy presence (echoing Eden, Ark imagery)	基路伯 (Jīlùbó, transliteration). Risk: Low.
veil/curtain פָּרֹכֶת parochet curtain, veil	veil, curtain	Marks the boundary between the Holy Place and the Most Holy Place	幔子 (màngzi). Risk: Low.

Chapter 4 — Temple Furnishings

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
bronze altar מִזְבַּח הַנְּחֹשֶׁת mizbach hannechoshet altar of bronze	bronze altar	The site of sacrificial offering to YHWH	铜祭坛 / 坛 (jìtán). Risk: Medium. Distinguish from folk temple altars (神坛, shéntán) used for incense to various deities.
bronze sea / basin הַיָּם הַמּוּצָק hayam hamutsaq the cast/molten sea	large bronze basin for priestly washing	Ritual washing for priestly service — symbolic purity for approaching a holy God	铜海 (tónghǎi). Risk: Low.

Reused: 至圣所, 燔祭.

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

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
Ark of the Covenant אֲרוֹן הַבְּרִית aron habrit chest/box of the covenant	Ark of the Covenant	The tangible symbol of God’s covenant presence and the mercy-seat of atonement	约柜 (yuēguì) — established CUV term. Risk: Medium — low collision risk itself, but must be distinguished from a generic treasure chest and connected clearly to 约 (covenant, baseline High risk).
the glory of the LORD filled the house כְּבוֹד־יְהוָה מָלֵא אֶת־בֵּית יְהוָה kevod-YHWH male et beit YHWH the LORD’s glory filled the house	Shekinah presence, visible/tangible manifestation of divine presence (often as cloud)	The definitive sign that God has taken up covenant residence in the temple — central to “Temple Worship and God’s Presence”	耶和华的荣耀充满了殿. 荣耀 reuses baseline exactly (Medium risk in baseline; elevate contextual risk to High in this curriculum given its doctrinal centrality). Distinguish sharply from folk temple concepts of a deity’s ling (灵/灵验, spiritual potency/efficacy) residing in an idol; God’s glory-presence is personal, freely given, and — per 7:19-20 — conditionally sustained, not an automatic property of consecrated architecture.
cloud עָנָן anan cloud	visible sign of divine presence	Marks God’s presence as real but veiled/mysterious, not manipulable	云 (yún). Risk: Low.
he is good; his mercy/lovingkindness endures forever טוֹב … חַסְדּוֹ לְעוֹלָם tov … chasdo l’olam he is good; his chesed is forever	covenant refrain repeated at 5:13; 7:3; 20:21	Introduces chesed (covenant loyal-love), the theological engine of the whole book’s conditional-blessing structure	他本为善，他的慈爱永远长存. 慈爱 (cí’ài) is a new term, Risk: High. Distinguish from transactional reciprocal favor/social obligation (人情, rénqíng — a favor given expecting eventual return) common in Chinese relational culture; God’s chesed is freely, unilaterally covenant-committed love, not a ledger entry expecting repayment.

Chapter 6 — Solomon’s Prayer of Dedication

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
foreigner (praying toward this house) נֵכָר / הַנָּכְרִי nekhar / hannokhri foreigner, stranger	foreigner, gentile	Anticipates a wider, non-Israelite scope of those who may seek YHWH at his temple — thematically resonant with baseline “unity of Jews and Gentiles,” though the specific Hebrew term differs from later NT ἔθνη	外族人 / 外邦人 (reuse 外邦人 pattern from baseline “gentiles,” Medium risk in baseline). Risk: Medium — note the OT scope is narrower (foreigners praying toward Israel’s temple) than the full NT doctrine, but is a genuine seed of it.
captivity/exile (anticipated) שְׁבִי / גָּלוּת shevi / galut captivity	captivity, exile	Solomon’s prayer explicitly anticipates future covenant-breaking and exile as discipline (6:36-39) — the first explicit textual seed of “The Exile as Covenant Consequence”	被掳 (bèilǔ). Risk: High — new term, formally registered at first full occurrence; introduced here, historically fulfilled in ch. 36. Must be taught as covenant discipline anticipated and provided for even before it happens, underscoring divine providence rather than surprise catastrophe.

Reused: 约, 罪, 荣耀, 拣选.

Chapter 7 — Dedication, Feast, and the LORD’s Response (includes core passage 7:11-22)

The core passage (7:11-22) receives full verse-by-verse treatment in Part A above. The remainder of the chapter (7:1-10):

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
Feast of Booths/Tabernacles חַג הַסֻּכּוֹת chag hasukkot Feast of Booths	Feast of Tabernacles, Feast of Booths	Annual pilgrim feast celebrating God’s provision and presence during the wilderness sojourn, now celebrated at the newly-dedicated temple	住棚节 (Zhùpéngjié) — established CUV term. Risk: Low.
fire came down from heaven and consumed the burnt offering וְאֵשׁ יָרְדָה מֵהַשָּׁמַיִם v’esh yarda mehashamayim fire came down	Divine acceptance-sign for sacrifice	Confirms YHWH’s acceptance of the temple’s inaugural worship — echoing 1 Chron 21 and Elijah’s later contest (outside this book)	有火从天降下. Risk: Low-Medium; ensure it is read as a unique confirming sign, not a repeatable ritual technique.

Chapter 8 — Solomon’s Other Building Projects

No major new theological vocabulary. Reuses 殿, 燔祭, worship-arrangement terms (Levites/priests, introduced formally below at ch. 29 tithe/organization contexts but already implicit here). Minor institutional term:

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
forced labor מַס mas tribute, corvée labor	forced labor, tribute	Administrative detail contrasting Solomon’s treatment of Canaanite peoples with Israelites (not conscripted); minor doctrinal weight	服苦役 (fú kǔyì). Risk: Low.

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

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
glory/splendor (royal, worldly) (narrative description, no single fixed Hebrew term; cf. הוֹד hod, כָּבוֹד kavod used more broadly of royal magnificence) hod / kavod majesty, magnificence	glory, splendor, magnificence	Solomon’s royal glory is a derivative blessing flowing from covenant faithfulness, categorically distinct from God’s own glory (5:14)	荣华 (rónghuá) for royal/worldly splendor, kept distinct from 荣耀 (róngyào, reused baseline term reserved for divine glory). Risk: Medium. Teaching must clarify these are two different Mandarin words for two theologically different realities — royal magnificence must never be confused with, or presented as equivalent to, the divine glory that filled the temple.

Chapter 10 — The Kingdom Divided

No new theological vocabulary; political-narrative chapter. Reuses 拣选/约 background (Davidic covenant assumed), introduces no new load-bearing term. Note: Rehoboam/Jeroboam narrative sets up the “Faithful and Unfaithful Kings” doctrine’s structural pattern used throughout chs. 10-36.

Chapter 11 — Rehoboam Fortifies Judah; Levites Relocate

No new theological vocabulary. Reuses 利未人 (Levites, standard CUV term, Low risk, first formal appearance — priestly/Levitical class distinct from 祭司 [priests], both established CUV terms with no significant collision risk beyond needing brief explanation for readers unfamiliar with a hereditary priestly caste).

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

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
humbled himself נִכְנְעוּ (root כנע) nikhne’u reuse of 7:14’s root	humbled themselves	First narrative fulfillment example of the 7:14 pattern: national crisis → humbling → mercy	Reuse 自卑 exactly. Risk: Critical (same modern-connotation caution as 7:14 applies at every occurrence).
the wrath of the LORD turned from him וַיָּשֹׁב אַף־יְהוָה מִמֶּנּוּ vayashov af-YHWH mimmenu the LORD’s anger turned away	relenting of covenant wrath	God’s wrath is real but responsive to genuine repentance — not fixed, impersonal fate	耶和华的怒气就转消. 忿怒/怒气 (nùqì) — new term, Risk: High. Must be distinguished from impersonal cosmic retribution (天谴) — God’s wrath is personal, covenantal, and revocable upon repentance, exactly as 7:13-14 promises.

Chapter 13 — Abijah versus Jeroboam

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
the kingdom of the LORD in the hand of the sons of David מַלְכוּת יְהוָה בְּיַד בְּנֵי־דָוִיד malkhut YHWH b’yad b’nei David the LORD’s kingdom in David’s sons’ hand	theocratic kingship	The Davidic throne is explicitly identified as YHWH’s own kingdom exercised through a human dynasty	耶和华的国. Risk: High. Connects directly to baseline 神的国 (kingdom_of_god, Medium risk) but here specifically theocratic-dynastic; must be distinguished from a purely political dynasty legitimized by an impersonal Mandate of Heaven (天命) — this kingdom belongs to YHWH personally and is administered, not owned outright, by David’s line.
trust/rely on בָּטַח batach to trust, rely, feel secure	trust, rely on, lean on	Reliance on YHWH rather than military strength alone	倚靠 (yǐkào) — new term, Risk: Medium. Complementary to but distinct from baseline 信心 (propositional/personal trust in Christ); 倚靠 emphasizes practical reliance/leaning-on, useful nuance for teaching faith-in-action across many battle narratives (chs. 13, 14, 16, 20, 32).

Chapter 14 — Asa’s Reforms and Victory over Zerah

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
did what was right/good in the eyes of the LORD וַיַּעַשׂ הַטּוֹב וְהַיָּשָׁר בְּעֵינֵי יְהוָה vaya’as hatov v’hayashar b’einei YHWH did the good and the upright in YHWH’s eyes	recurring regnal-evaluation formula throughout the book	The central evaluative refrain structuring “Faithful and Unfaithful Kings” across chs. 10-36	行耶和华眼中看为善为正的事. Risk: Medium–High disambiguation note: the Hebrew יָשָׁר (yashar, “upright/straight”) is a different root from צֶדֶק/תְּצוּקָה (tzedek, “righteousness”) — CUV correctly renders it with 正/善, not 义. Translators must NOT substitute baseline’s 义 (reserved for forensic righteousness/justification, Critical risk) into this recurring formula; doing so would import Confucian-virtue or justification-doctrine weight into a simple royal-conduct evaluation formula.
peace/rest (from war) שֶׁקֶט / שָׁלוֹם sheqet / shalom quiet, rest, peace	peace, rest, quiet	National rest as a fruit of covenant faithfulness, distinct from but resonant with the relational “peace with God” doctrine	Reuse 平安 exactly (baseline Medium risk). Risk: Medium — note the national/circumstantial nuance here versus the relational-with-God nuance in Romans 5:1; same word, context must clarify which sense applies.

Chapter 15 — Covenant Renewal under Asa; Azariah’s Prophecy

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
if you seek him he will be found; if you forsake him he will forsake you דְּרָשֻׁהוּ … עֲזַבְתֶּם dirshuhu … azavtem seek him … forsake	reciprocal covenant-seeking language	Restates the 7:14 pattern in reciprocal form: seeking and forsaking are covenant postures with corresponding divine responses	寻求 (reuse pattern from “seek my face”), 离弃 (reuse from 7:19). Risk: High — reinforces the core-passage conditional-blessing structure as a whole-book refrain, not a one-time event.

Chapter 16 — Asa’s Unfaithfulness and Death

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
the eyes of the LORD run throughout the whole earth עֵינֵי יְהוָה מְשֹׁטְטוֹת בְּכָל־הָאָרֶץ einei YHWH meshotetot b’khol ha’aretz the LORD’s eyes range through all the earth	divine omniscience/providential oversight	God’s active, personal providence — seeking those who will trust him, in contrast to Asa’s misplaced trust in Syria’s king	神的护理 (reuse baseline “providence,” High risk) applies conceptually here. Risk: High — reinforce this is personal oversight, not the impersonal 天意 baseline already warns against.

Reused: 先知 (prophet, Hanani), 倚靠, 自卑 pattern (inverted — Asa fails to humble himself here, contrast with ch.12).

Chapter 17 — Jehoshaphat’s Faithful Reign

No new theological vocabulary; reuses 倚靠, 律法 (law), regnal-evaluation formula from ch.14.

Chapter 18 — Jehoshaphat and Ahab; Micaiah’s Prophecy

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
false prophet(s) (contextual: prophets who “prophesy lies,” cf. נְבִיאֵי הַשֶּׁקֶר-type description) nevi’ei hasheqer (descriptive) prophets of falsehood	false prophets	Contrast between true prophetic word from YHWH (Micaiah) and court prophets who tell the king what he wants to hear	假先知 (jiǎ xiānzhī). Risk: Medium — pairs with baseline 先知 (Low risk) and 预言 (Medium risk); reinforce distinction from fortune-tellers (算命先生, baseline note) as well as from sycophantic false prophecy, a distinct failure mode worth naming separately in teaching.

Chapter 19 — Jehoshaphat’s Judicial Reforms

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
for you judge not for man but for the LORD לֹא לָאָדָם תִּשְׁפְּטוּ כִּי לַיהוָה lo la’adam tishp’tu ki laYHWH you judge not for man but for the LORD	theology of civil authority as delegated divine service	Anticipates Romans 13’s theology of government as under God’s authority (baseline “government/authority” flag)	审判官为耶和华judging — 审判官 (shěnpànguān, “judge/magistrate”). Risk: Low–Medium.

Chapter 20 — Jehoshaphat’s Prayer; “The Battle Is Not Yours But God’s”

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
the battle is not yours but God’s לֹא לָכֶם הַמִּלְחָמָה כִּי לֵאלֹהִים lo lakhem hamilchamah ki lelohim the battle is not yours, it is God’s	divine warfare theology; total dependence	Encapsulates the book’s providence doctrine in a military crisis: victory belongs to God, not human strength	争战的胜败不在乎你们，乃在乎神. Risk: High — key doctrinal phrase for Faithful Kings/Providence doctrine; must retain the stark contrast (not human strength/strategy but God’s action alone), not soften into cooperative-effort language.
Levite singers before the battle הַמְשֹׁרְרִים ham’shor’rim singers	worship-warriors, liturgical praise preceding military action	Worship (thanksgiving/praise) as the primary act of faith in a moment of crisis	Reuse 感恩 (baseline thanksgiving, Low risk) plus 敬拜 (worship, reuse from 7:19-20 note). Risk: Low–Medium.

Chapter 21 — Jehoram’s Wickedness

No new theological vocabulary. Reuses 离弃, regnal-evaluation formula (here in its negative form, “did evil in the eyes of the LORD” — same disambiguation from ch.14 applies: 耶和华眼中看为恶的事, using 恶 not 罪 or 义).

Chapter 22 — Ahaziah; Athaliah’s Usurpation

No new theological vocabulary. Narrative/political chapter continuing the Faithful/Unfaithful Kings framework.

Chapter 23 — Joash Crowned; Covenant Renewed

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
covenant between the king, the people, and the LORD בְּרִית בֵּינוֹ … וּבֵין כׇּל־הָעָם וּבֵין הַמֶּלֶךְ berit beino … uvein kol ha’am uvein hamelekh covenant between him… the people… the king	three-way covenant renewal ceremony	Reaffirms the whole nation’s, not merely the king’s, covenant obligation — communal dimension of “national repentance”	Reuse 约 exactly (baseline High risk). Risk: High.

Chapter 24 — Joash’s Reform, Then Apostasy; Murder of Zechariah

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
they did not remember the kindness (chesed) [of Jehoiada] וְלֹא זָכְרוּ … הַחֶסֶד v’lo zakhru … hachesed they did not remember the loyal-kindness	forgetting covenant/relational loyalty shown to them	Human ingratitude for chesed already received sets up the tragedy of Zechariah’s murder — a dark mirror of the divine chesed refrain in ch. 5	Reuse 慈爱 (introduced ch.5). Risk: High — here applied to human-to-human loyal love, reinforcing (by contrast) how seriously covenant loyalty/disloyalty is taken throughout the book.

Chapter 25 — Amaziah’s Victory and Apostasy

No major new theological vocabulary. Reuses 别的神/偶像 pattern (Amaziah worships the gods of Edom that could not even save their own people) — a sharp irony reinforcing the “other gods” polemic from 7:19, 7:22.

Chapter 26 — Uzziah’s Pride and Leprosy

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
leprosy צָרַעַת tsara’at skin disease (broad category, not modern clinical leprosy)	leprosy, skin disease	Divine discipline for violating priestly/kingly role boundaries by burning incense in the temple himself	大痲疯 (dà mafēng) — established CUV term. Risk: Low.
the priests’ holy office / boundary of holy things (contextual: קֹדֶשׁ, qodesh, “holy [things reserved for priests]“) qodesh set-apart, sacred (restricted to priestly access)	holy things, sacred office	Reinforces that access to the temple’s holy space/functions is structured, not open to any person regardless of status	Reuse 圣洁/分别为圣 conceptually. Risk: High — reinforces that “Temple Worship” involves God-given structure and boundaries, not generic access by rank or wealth (a further contrast with fee-based or merit-based access to inner temple spaces in some Chinese folk/Buddhist practice).

Chapter 27 — Jotham’s Brief Faithful Reign

No new theological vocabulary; brief transitional chapter reusing regnal-evaluation formula.

Chapter 28 — Ahaz’s Wickedness

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
burned his sons in the fire (Molech-style child sacrifice) וַיַּבְעֵר אֶת־בָּנָיו בָּאֵש vayav’er et-banav ba’esh burned his sons in the fire	detestable pagan cultic practice	The extreme low-point of covenant unfaithfulness — worship of “other gods” reaching its most horrific expression	可憎恶的事 (kězēngwù de shì, “detestable/abominable practices”). Risk: High — new term; must be clearly marked as uniquely condemned practice, not softened into vague “cultural difference” language.

Chapter 29 — Hezekiah’s Reform Begins; Temple Cleansed

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
cleanse (the temple) טִהֵר / קדש (piel forms) tiher to purify, cleanse	cleanse, purify	Ritual and moral restoration of the temple to proper YHWH-worship, the paradigmatic “Reform” chapter alongside ch. 34 (Josiah)	洁净 (jiéjìng). Risk: High — important character-level disambiguation. Distinct from 清净 (qīngjìng), which the baseline explicitly rejects for “holy” due to its Daoist/Buddhist ritual/meditative purity association. Always use 洁净 (氵+吉, “purify/cleanse”) never 清净 (qīngjìng) in temple-reform contexts; flag this near-homophone/near-synonym pair explicitly for translators and typesetters.
re-consecrate reuse קדש — —	consecrate anew	Restoring the temple to its intended sacred use after neglect/desecration under Ahaz	Reuse 分别为圣. Risk: High.

Chapter 30 — Hezekiah’s Passover; Invitation to All Israel

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
Passover פֶּסַח pesach ”passing over”	Passover	The foundational redemption-memorial feast, celebrated here as a unifying call to both surviving Israel and Judah	逾越节 (Yúyuèjié) — established CUV term. Risk: Low–Medium; ensure the redemptive-historical background (Exodus deliverance) is taught, not merely festival mechanics.

Chapter 31 — Organization of Priests, Levites, and Tithes

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
tithe מַעְשֵׂר ma’aser a tenth	tithe	Structured provision for the priesthood/Levites as an expression of covenant faithfulness under Hezekiah’s reform	十分之一 / 十一奉献 (shí fēn zhī yī / shíyī fèngxiàn). Risk: Low–Medium — 奉献 (fèngxiàn, “dedicate/offer”) also carries secular “donate/contribute” usage; clarify religious dedication sense in context.

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

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
deliver/save (military-national) הוֹשִׁיעַ / הִצִּיל (roots ישע / נצל) hoshia / hitsil to save, rescue, deliver	save, deliver, rescue	Physical-national deliverance from Assyria in answer to prayer — a real but distinct category from, and typological forerunner of, the full soteriological doctrine of salvation	拯救 (zhěngjiù), distinguished from baseline 救恩 (jiùēn, the NT soteriological noun, Critical risk). Risk: Medium. Teach the typological connection (God who delivers nationally is the same God who saves eternally) without mechanically equating the two; do not substitute 救恩 into these military-deliverance narratives, and do not substitute 拯救 into NT soteriological contexts.
Hezekiah’s heart was lifted up (pride) וַיִּגְבַּה לְבָבוֹ vayigbah levavo his heart was lifted up	pride, self-exaltation	Even a reforming, faithful king remains vulnerable to pride — reinforcing that covenant faithfulness must be continually renewed, not a permanent achieved state	心高气傲/骄傲 (jiāo’ào). Risk: Low–Medium; contrast explicitly with 自卑 (humbling) as this book’s structural opposite pole.

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

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
he humbled himself greatly (in captivity) וַיִּכָּנַע מְאֹד vayikkana me’od he humbled himself greatly	reuse of 7:14/12 root, intensified	The most dramatic individual fulfillment of the whole book’s repentance pattern: even the most wicked king can be restored upon genuine humbling	Reuse 自卑 exactly. Risk: Critical (same modern-connotation caution applies with special force — Manasseh’s story is the strongest pastoral illustration of the doctrine, so mistranslation here has outsized teaching impact).

Chapter 34 — Josiah’s Reform; Finding the Book of the Law

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
Book of the Law סֵפֶר הַתּוֹרָה sefer hatorah book/scroll of the instruction/law	Book of the Law, Book of the Torah	Rediscovery of God’s written covenant word as the catalyst for national reform — parallel to Hezekiah’s cleansing (ch. 29) as the two paradigmatic reform narratives	律法书 (lǜfǎshū) — 律法 reuses baseline exactly (High risk); 书 (“book”) appended. Risk: Medium.
tore his clothes (grief/repentance sign) וַיִּקְרַע … בְּגָדָיו vayiqra … begadav he tore his garments	ritual sign of mourning/repentance	Physical enactment of the 7:14 pattern (humbling) upon hearing God’s word	撕裂衣服 (sīliè yīfu). Risk: Low.

Chapter 35 — Josiah’s Passover; His Death at Megiddo

No new theological vocabulary; reuses 逾越节 (Passover, ch. 30) at its most elaborate celebration, and regnal narrative conventions. Josiah’s death is treated narratively, not requiring new terminology.

Chapter 36 — The Last Kings, the Fall of Jerusalem, Exile, and Cyrus’s Decree

Terms	Variants	Theological meaning in context	Mandarin rendering & risk
exile/captivity (historically realized) גָּלוּת / שְׁבִי galut / shevi exile, captivity	exile, captivity, deportation	The historical fulfillment of the curse anticipated in 6:36-39 and warned of explicitly in 7:19-20 — “The Exile as Covenant Consequence” doctrine reaches its climax	Reuse 被掳 (introduced ch. 6). Risk: High — must be taught as the fulfillment of covenant warning, not an arbitrary national catastrophe; reinforces that God is faithful even in judgment (he does exactly what he said he would do).
remnant שְׁאֵרִית she’erit remainder, survivors	remnant, survivors	The preserved, divinely-sustained core of the covenant people who survive judgment — seed of hope	余民 (yúmín). Risk: Medium. Distinguish divinely-preserved covenant remnant from mere chance survivors; this is providential preservation (神的护理), not luck.
the LORD stirred up the spirit of Cyrus וַיָּעַר יְהוָה אֶת־רוּחַ כֹּרֶשׁ vaya’ar YHWH et-ruach Koresh the LORD aroused/stirred the spirit of Cyrus	God’s sovereign providence extending even over a pagan foreign king	God’s providence is not limited to Israel’s own kings; he sovereignly moves a Persian emperor to fulfill his restoration purposes	耶和华激动古列王的心. Reuse baseline 神的护理 conceptually (High risk). Risk: High — must not be softened into a generic “inspiration” that could be read as impersonal fate (天意) acting on Cyrus; this is the same personal God who spoke in 7:12-22, now acting through a foreign ruler he sovereignly moves.
return (from exile) שׁוב / עָלֹה shuv / aloh to return, go up	return, go up	The historical, textual, and theological “answer” to the shuv-wordplay set up at 7:14 — repentance’s counterpart, restoration, arrives	归回 (guīhuí). Risk: Medium — completes the wordplay noted at 7:14/7:19; teach the two Mandarin words (转离/归回) as two halves of one Hebrew concept. Central to “Hope of Restoration” doctrine.
decree (of Cyrus) דָּת dat royal edict, decree	decree, edict, proclamation	The historical mechanism of God’s restoration promise being enacted through ordinary imperial administration	谕旨 (yùzhǐ). Risk: Low.

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Summary of Whole-Book Coverage

All 36 chapters have been reviewed. Chapters 10, 17, 21, 22, 27, and 35 introduce no new load-bearing theological vocabulary beyond terms already established earlier in the book or in the baseline Romans package; they are explicitly noted above as reusing prior terms. Every other chapter contributes at least one term requiring formal glossary registration, consolidated in 08_core_glossary.md.