2 Kings — Full Doctrine Matrix (English → Mandarin)

1. Purpose and Method

This matrix maps every doctrine tracked in doctrine_risk_registry.json to its supporting passages across the entire book of 2 Kings (chapters 1–25), not solely the core passage (17:1–23). Per the PRD Phase 1 full-book coverage mandate, every chapter has been reviewed; chapters that contribute no new doctrinal or terminological load are explicitly logged as reviewed in Section 3 rather than silently omitted.

Risk tiers, definitions, and review routing rules are inherited unchanged from doctrine_risk_registry.json (§risk_definitions) and, beneath that, from the Romans baseline doctrine_risk_registry.json: Critical/High → human theologian review, Medium → native speaker review, Low → automated review.

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2. Full Doctrine Matrix

#	Doctrine (EN)	Mandarin doctrine name	Risk	Primary chapters	Key supporting passages	Translation risk (summary)	Review routing
1	Covenant Judgment and the Exile	约中的审判与被掳	Critical	17, 24, 25	17:6-23; 24:10-16; 25:1-21	掳去/被掳 must never soften into neutral “migration”; must retain judicial, covenant-lawsuit force, not karmic 报应.	Human theologian
2	The Fall of Israel as Covenant Consequence	以色列因背约而覆亡	Critical	17	17:7-17; 17:21-23	Causal chain (罪→审判) must use explicit 因/因为 constructions; risk of a mere-geopolitical-misfortune reading absent covenant framing.	Human theologian
3	The Fall of Judah as Covenant Consequence	犹大因背约而覆亡	Critical	21, 23, 24, 25	21:10-15; 23:26-27; 24:3-4; 24:20-25:21	Manasseh’s sin (ch.21) must be explicitly linked (因玛拿西的罪) to Judah’s later fall; mirrors ch.17’s pattern for Israel and must not be flattened into background narration.	Human theologian
4	Prophetic Ministry and Miraculous Power (Elijah and Elisha)	先知的事奉与神迹的能力（以利亚与以利沙）	Critical	1, 4, 5, 6-7, 13	1:1-17; 4:1-37; 5:1-27; 6:8-23; 13:20-21	神人 (man of God) collides with the Romans baseline’s rejection of the same phrase for “Son of God”; mandatory clarifying note every occurrence.	Human theologian
5	Elijah’s Bodily Ascension	以利亚被接升天	Critical	2	2:1-12	被接升天 sits beside Daoist immortal-ascension tropes (升天成仙, 羽化登仙); must be taught as sovereign, unrepeatable divine act, never self-attained.	Human theologian
6	Prophetic Succession (Elijah to Elisha)	先知职事的传承	High	2	2:9-15	加倍的灵 risks either overclaiming NT Trinitarian precision or reading as a martial-arts/Daoist master-to-disciple “secret transmission” (秘传).	Human theologian
7	God’s Patience through Repeated Prophetic Warning	神藉先知反复警戒的忍耐	High	17, 21, 22	17:13; 21:10-15; 22:15-20	警戒 must convey sustained, legally-grounded, patient, generational warning, not a single fatalistic pronouncement akin to 天意/命中注定.	Human theologian
8	Idolatry and Covenant Infidelity	拜偶像与背约	Critical	17, 21, 23 (and idol-notices throughout 3, 10, 16, 18)	17:9-12; 17:16; 21:1-9; 23:4-14	偶像/烧香 collide with live, ongoing Chinese Buddhist/folk devotional practice; doctrine must directly address the reader’s own likely practice, not remain abstractly historical.	Human theologian
9	Religious Syncretism (Fearing the LORD Yet Serving Other Gods)	宗教混合主义（又敬畏耶和华又事奉别神）	Critical	17	17:24-41; 17:33; 17:41	Sharpest collision with Chinese multi-deity devotional hedging (拜拜 pragmatism); must never be softened toward a tolerance-of-plural-devotion reading.	Human theologian
10	Child Sacrifice as the Gravest Covenant Violation	献儿女为祭是最严重的背约之罪	Critical	16, 17, 21	16:3; 17:17; 21:6	使儿女经火 must remain maximally explicit; no comparable contemporary practice exists, so risk is euphemistic softening, not cultural collision.	Human theologian
11	Divination and Occult Practice Forbidden	禁止占卜与邪术	High	17, 21, 23	17:17; 21:6; 23:24	占卜/交鬼的和行巫术的 name practices with living Chinese analogues (算卦, 扶乩, 问米); must be taught as explicit contrast with true prophecy, not obscure ancient category.	Human theologian
12	Josiah’s Reforms and the Rediscovered Law	约西亚的改革与重新发现的律法书	High	22, 23	22:8-20; 23:1-25	律法书 must be a specific, physical, God-breathed covenant document — never analogized to rediscovering a Confucian classic (经) as sage-wisdom.	Human theologian
13	Covenant Renewal (Tripartite: LORD, King, People)	立约的更新（耶和华、君王与百姓三方）	High	11, 23	11:17; 23:1-3	立约 must never use commercial-contract vocabulary (合同/契约); ch.23’s renewal does not itself avert judgment already set in motion — must not be read as “reform earns rescue” (功德 logic).	Human theologian
14	Davidic Covenant and Dynastic Hope	大卫之约与王朝的盼望	High	8, 25	8:19; 25:27-30	Unconditional preservation of David’s line (“for David’s sake”) has no analogue in the revocable Mandate-of-Heaven framework; must be explicitly contrasted, not left as an implicit parallel.	Human theologian
15	Hope amid Judgment (the Preserved Remnant)	审判中的盼望（余民的存留）	Medium	25	25:12; 25:27-30	余民 must retain promise-anchored theological weight, not merely “survivors”; 抬起头来 must not flatten into a neutral “was released from prison.”	Native speaker review
16	Exclusive Worship at the Designated Temple	唯独在指定的圣殿敬拜	High	12, 18, 22, 23	12:4-16; 18:4; 22:3-7; 23:4-20	耶和华的殿 must never render as 庙/寺/道观; proliferation of unauthorized 丘坛 gives readers a risky but natural false bridge to their own religious geography.	Human theologian
17	Kingship as a Covenant-Conditioned Office	君王的职分受制于圣约	Medium	17 (formula recurs across all regnal notices, chs. 1-25)	17:1-2; regnal evaluation formula throughout	王 must not be silently equated with 天子 (Son of Heaven); the “evil/good in the LORD’s eyes” formula shows kingship judged and revocable by personal covenant verdict, not impersonal cosmic mandate.	Native speaker review
18	Faith and Trust in YHWH versus Unbelief	信靠耶和华与不信	High	5, 17, 18	17:14; 18:5; 5:15	信心/倚靠 must retain trust specifically in YHWH, not generic 虔诚 transferable to any deity; the book’s deliberate negative (17:14) / positive (18:5) pairing requires precisely consistent vocabulary.	Human theologian
19	Divine Deliverance in History (Sennacherib’s Retreat)	神在历史中施行拯救（西拿基立撤退）	High	19	19:14-37	耶和华的使者 must be a specific divine agent of the one true God, not one being among the folk spirit-world (精灵/神仙); deliverance is God’s answer to prayer, not impersonal 天意 or military strength.	Human theologian
20	Anointing and God’s Appointment of Kings	受膏与神对君王的选立	High	9	9:1-13	受膏 is the etymological root of 基督; Jehu’s anointing as judgment-instrument must be clearly distinguished from the unique Messianic anointing fulfilled in Christ.	Human theologian
21	Unearned Grace Extended to a Gentile Outsider (Naaman)	恩典临到外邦的外人（乃缦）	High	5	5:1-19	Healing must be framed as unmerited favor to a foreigner with no covenant standing and no successful payment (v.15-16), reinforcing the baseline grace doctrine’s rejection of 功德.	Human theologian
22	Prayer and Intercession before God	在神面前的祷告与代求	Medium	19, 20	19:14-19; 20:1-6	Hezekiah’s direct petitions must be distinguished from 求签/问卜 (fortune-stick/diviner consultation); direct, personal address to God, not ritual intermediation.	Native speaker review
23	Sign-Miracles Validating the Prophetic Word	印证先知话语的神迹	Medium	1, 4, 20	1:9-12; 4:1-44; 20:8-11	迹象/征兆 must be distinguished from actively sought 占卜/算卦; these are signs God gives unbidden to confirm his own prior word — reversed causal direction from divination.	Native speaker review
24	The “Man of God” as a Human Prophetic Office, Not Divine Sonship	「神人」是人受神差遣的职分，并非神的儿子的身份	High	1, 4, 5, 13	1:9-13; 4:9; 4:40; 5:8; 13:19	Standing cross-curriculum translator note required every occurrence, preventing conflation with the Romans baseline’s rejected son_of_god alternative.	Human theologian
25	Historical Verifiability of Covenant Consequences (“unto this day”)	圣约后果的历史真实性（「直到今日」）	Low	17	17:23; 17:41	直到今日 is a standard narrator’s-present-tense formula; minor risk of being read as literary flourish rather than a historical-verifiability claim.	Automated review

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3. Full Chapter Coverage Log (2 Kings 1–25)

Every chapter has been reviewed for load-bearing doctrinal and terminological content. Chapters contributing no new doctrine beyond what is already logged above are noted explicitly as reviewed, per the full-book coverage mandate.

Ch.	Content summary	Doctrines active (# from matrix)	Coverage note
1	Elijah calls fire from heaven on Ahaziah’s messengers	4, 23, 24	Introduces 神人 and sign-miracle vocabulary used through the Elijah-Elisha cycle.
2	Elijah’s ascension; Elisha receives a double portion and succeeds him	5, 6	Highest-risk single chapter for Daoist-immortal-ascension collision (see #5).
3	Israel/Judah/Edom campaign against Moab; Elisha’s water miracle	17 (kingship formula), 23 (minor sign)	Reviewed — contributes only supporting material to kingship (#17) and sign-miracle (#23) doctrines; no new doctrine.
4	Elisha’s miracles: widow’s oil, Shunammite’s son revived, feeding the sons of the prophets	4, 23, 24	Anchors the OT “revive/raise the dead” sign-miracle category (see core glossary; distinguished from baseline resurrection).
5	Naaman healed of leprosy	4, 18, 21, 24	Anchors “unearned grace to a Gentile outsider” (#21) and the 5:15/17:14/18:5 faith-trust triad (#18).
6–7	Elisha and the Syrian siege of Dothan/Samaria	4, 23	Reviewed — extends prophetic-ministry sign-miracle material (#4, #23); no new doctrine introduced.
8	Jehoram, Ahaziah of Judah; “for David’s sake” preservation notice	14, 17	Anchors Davidic covenant/dynastic hope doctrine (#14) at its clearest early statement (8:19).
9	Jehu anointed and executes judgment on Ahab’s house; Jezebel’s death	20	Anchors anointing-and-appointment doctrine (#20); requires Messiah-etymology distinction.
10	Jehu purges Baal worship in Israel	8	Reviewed — reinforces idolatry/covenant-infidelity doctrine (#8) with a positive (if imperfect) reform example; no new doctrine.
11	Athaliah’s usurpation; Joash crowned; covenant made between LORD, king, and people	13	Anchors the first of the book’s two tripartite covenant-renewal scenes (#13; paired with ch.23).
12	Joash repairs the temple	16	Reinforces exclusive-worship-at-the-temple doctrine (#16); no new doctrine.
13	Death of Elisha; a corpse revived by contact with his bones; Jehoahaz	4, 6, 24	Reviewed — closes the Elisha sign-miracle cycle (#4) and the prophetic-succession theme (#6); no new doctrine.
14	Amaziah, Jeroboam II; regnal evaluation formulas continue	17	Reviewed — supporting material only for kingship-as-covenant-conditioned-office doctrine (#17); no new doctrine.
15	Rapid succession of kings in Israel; Assyrian pressure (Tiglath-Pileser) begins	17	Reviewed — supporting material for #17; sets up the Assyrian threat resolved in ch.17. No new doctrine.
16	Ahaz of Judah; child sacrifice (“passed his son through the fire”); appeals to Assyria	10	Anchors the first explicit child-sacrifice notice (#10), later echoed at 17:17 and 21:6.
17	CORE PASSAGE. Fall of Samaria; catalogue of Israel’s sins; syncretism of the peoples resettled in Samaria	1, 2, 7, 8, 9, 10, 11, 17, 18, 25	Theological anchor of the entire curriculum; nearly every Critical-tier doctrine in the matrix has its primary or paradigmatic statement here.
18	Hezekiah’s reforms; removal of high places; Assyrian siege begins; Rabshakeh’s taunt	16, 18	Anchors 18:4 (exclusive worship) and 18:5 (faith/trust, positive pole of the 17:14 pairing).
19	Hezekiah’s prayer; Isaiah’s oracle; the angel of the LORD; Sennacherib’s retreat and death	19, 22	Anchors divine-deliverance-in-history (#19) and prayer/intercession (#22) doctrines.
20	Hezekiah’s illness, sign of the sundial, healing; Babylonian envoys	22, 23	Extends prayer/intercession (#22) and sign-miracle (#23) doctrines; also seeds the Babylon theme resolved in chs. 24-25.
21	Manasseh’s extensive idolatry, child sacrifice, and occult practice; brief reign of Amon	3, 8, 10, 11	Anchors the root cause explicitly cited later for Judah’s fall (#3; cf. 24:3-4); the book’s most concentrated single-chapter catalogue of forbidden practices.
22	Josiah’s temple repair; discovery of the Book of the Law; Shaphan and Huldah	7, 12	Anchors the rediscovered-Law doctrine (#12) and extends the prophetic-warning doctrine (#7) via Huldah’s oracle.
23	Josiah’s covenant renewal, Passover, thorough reform, removal of high places, mediums and necromancers; Josiah’s death; the reform does not avert judgment	11, 12, 13, 16	Second tripartite covenant-renewal scene (#13, paired with ch.11); climactic and most comprehensive reform in the book, explicitly insufficient to reverse judgment already decreed for Manasseh’s sins (23:26-27).
24	Jehoiakim, Jehoiachin; first Babylonian deportation; explicit link to Manasseh’s sins	1, 3	Anchors the explicit textual bridge from ch.21’s root cause to Judah’s exile (#3), paralleling ch.17’s pattern for Israel.
25	Fall of Jerusalem; temple burned; final deportation; Gedaliah; Jehoiachin released and honored in Babylon	1, 15, 25	Closes the book’s covenant-judgment arc (#1) and supplies its final note of hope (#15) and historical-verifiability formula (#25, cf. 17:23/41).

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4. Risk Summary (must match doctrine_risk_registry.json exactly)

Tier	Count	Review routing
Critical	8	Human theologian
High	12	Human theologian
Medium	4	Native speaker review
Low	1	Automated review
Total doctrines	25	—
Total requiring theologian review	20	Critical + High
Total requiring native speaker review	4	Medium
Total automated only	1	Low

This summary is identical to the risk_summary block in assets/doctrine_risk_registry.json. Any future edit to either file must update both in lockstep.

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This document extends, and does not contradict, assets/doctrine_risk_registry.json, analysis/08_core_glossary.md, and the Romans baseline. All doctrine names, Mandarin doctrine names, and risk tiers above are reproduced verbatim from the registry; no tier has been altered in the production of this chapter-level view.

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Critical Risk Doctrines

Covenant Judgment and the Exile

Mandarin name: 约中的审判与被掳
Key terms: exile, covenant, sin, burned_house_of_the_lord, removed_from_sight
Review routing: Human theologian

The core term 掳去/被掳 (galah) must never be softened into neutral “migration” (移民) language, which would strip the judicial, covenant-lawsuit character of the deportation. The doctrine also risks being read through the lens of impersonal 报应 (karmic retribution) rather than a personal covenant Lord’s judicial verdict against a specific relational breach — Mandarin readers from a folk-Buddhist background default easily to a karma-cycle reading of national disaster.

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The Fall of Israel as Covenant Consequence

Mandarin name: 以色列因背约而覆亡
Key terms: sin, idols, high_places, other_gods, because_of_the_sins_of
Review routing: Human theologian

Must retain the causal chain (sin -> judgment) explicitly, using 因/因为 constructions rather than a vague temporal narration, or Mandarin readers may read the fall of Samaria as mere geopolitical misfortune rather than the direct, named consequence of covenant infidelity — a misreading with no counterweight in the destination culture’s own dynastic-decline narratives, which typically attribute fall to loss of Heaven’s impersonal mandate rather than personal covenant breach.

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The Fall of Judah as Covenant Consequence

Mandarin name: 犹大因背约而覆亡
Key terms: sin, because_of_the_sins_of, exile, burned_house_of_the_lord
Review routing: Human theologian

The narrator’s explicit causal link between Manasseh’s sins (ch.21) and Judah’s later fall (24:3-4) must be preserved as a symmetric application of the same covenant-consequence doctrine established for Israel in ch.17 — Mandarin phrasing (因玛拿西的罪) must not be flattened into a vague background reference, or the book’s deliberate structural mirroring (north falls in ch.17, south falls in chs.24-25, for the same root cause) will be lost to the reader.

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Prophetic Ministry and Miraculous Power (Elijah and Elisha)

Mandarin name: 先知的事奉与神迹的能力（以利亚与以利沙）
Key terms: man_of_god, word_of_the_lord, revive_raise_the_dead_ot, fire_from_heaven, hand_of_the_lord
Review routing: Human theologian

The title 神人 (man of God) is the CUV-standard rendering for this office, yet it is precisely the term the Romans baseline explicitly rejects as an alternative for 神的儿子 (Son of God), on the grounds that it implies a deified human. Every occurrence in 2 Kings requires a translator note distinguishing a human, Spirit-empowered prophetic office from Christ’s unique eternal Sonship, to prevent doctrinal bleed across the two curricula sharing this Mandarin lexicon.

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Elijah’s Bodily Ascension

Mandarin name: 以利亚被接升天
Key terms: taken_up_ascension, chariot_horses_of_fire, mantle
Review routing: Human theologian

被接升天 sits directly beside the Daoist immortal-ascension trope (升天成仙, 羽化登仙) in the Mandarin religious imagination — an ascetic or alchemical practitioner “ascending” after attaining the Dao through personal cultivation. Elijah’s removal must be taught unambiguously as a sovereign, unrepeatable divine act upon an already-covenant-faithful prophet, not a spiritual achievement any devoted practitioner might in principle attain. 成仙/羽化 must never appear in connection with this event.

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Idolatry and Covenant Infidelity

Mandarin name: 拜偶像与背约
Key terms: idols, high_places, asherah, baal, host_of_heaven, molten_calves, burned_incense
Review routing: Human theologian

偶像 and 烧香 sit at the center of active, ongoing Chinese Buddhist and folk-religious devotional practice, unlike most Romans-curriculum collision terms which reference practices largely foreign to a modern secular Mandarin reader. This doctrine cannot be taught as an abstract historical condemnation; it must directly and explicitly address the reader’s own likely cultural practice of incense-burning and image-veneration, distinguishing what/where/whom is worshiped rather than implying the ritual forms themselves are inherently evil.

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Religious Syncretism (Fearing the LORD Yet Serving Other Gods)

Mandarin name: 宗教混合主义（又敬畏耶和华又事奉别神）
Key terms: syncretism_formula, other_gods
Review routing: Human theologian

This is the single sharpest collision point in the book with the dominant Chinese folk-religious pattern of concurrently worshiping multiple deities for different practical needs (拜拜 pragmatism, hedging across Buddhist, Daoist, and folk traditions simultaneously). The text explicitly names this exact pattern — nominal acknowledgment of YHWH alongside continued service of other gods — as condemned covenant infidelity, not a legitimate or harmless middle path. Any softening toward tolerance-of-plural-devotion framing would invert the passage’s meaning.

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Child Sacrifice as the Gravest Covenant Violation

Mandarin name: 献儿女为祭是最严重的背约之罪
Key terms: pass_through_the_fire
Review routing: Human theologian

使儿女经火 must never be rendered with an ambiguous purification or dedication idiom; any euphemism would obscure that this names literal ritual child sacrifice to Molech, catalogued in Scripture as the most severe covenant violation in the chapter. No comparable practice exists in mainstream contemporary Chinese religious life, so the primary translation risk is euphemistic softening rather than cultural collision — the rendering must remain maximally explicit.

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High Risk Doctrines

Prophetic Succession (Elijah to Elisha)

Mandarin name: 先知职事的传承
Key terms: double_portion_of_the_spirit, mantle
Review routing: Human theologian

The “double portion of the spirit” idiom (加倍的灵) risks being read either as a literal second impartation of the Trinity’s Holy Spirit (overclaiming NT precision onto an OT idiom) or as a martial-arts/Daoist “secret transmission” of power from master to disciple (掌门传承, 秘传) — both readings distort the text’s own inheritance-law framing of prophetic empowerment passed by God’s sovereign gift, not technique.

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God’s Patience through Repeated Prophetic Warning

Mandarin name: 神藉先知反复警戒的忍耐
Key terms: covenant_lawsuit_warn, prophet, seer, turn_repent
Review routing: Human theologian

警戒 must convey sustained, legally-grounded, patient warning across generations (the covenant-lawsuit form), not a single fatalistic pronouncement of doom — a real risk in Mandarin given the culture’s familiarity with terse, unappealable fate-pronouncements (天意, 命中注定) that carry no sense of a patient personal party repeatedly pleading for return.

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Divination and Occult Practice Forbidden

Mandarin name: 禁止占卜与邪术
Key terms: divination, mediums_and_necromancers
Review routing: Human theologian

占卜 and 交鬼的和行巫术的 name practices with living, contemporary Chinese analogues (算卦, 算命, I-Ching hexagram casting, 扶乩, 灵媒, 问米) that a significant portion of the target readership may have personally practiced or have family members who practice. The doctrine must be taught as a direct, explicit contrast between true prophecy (revelation from a personal God who initiates disclosure) and divination (a human technique for extracting hidden fate) — not glossed over as an obscure ancient-world category.

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Josiah’s Reforms and the Rediscovered Law

Mandarin name: 约西亚的改革与重新发现的律法书
Key terms: book_of_the_law, made_a_covenant, turn_repent, passover
Review routing: Human theologian

律法书 must be taught as a specific, physical, God-breathed covenant document whose neglect (not unclarity) caused judgment — never analogized to the rediscovery of a lost Confucian classical text (经) valued as accumulated sage-wisdom. The doctrine’s power depends on this being a forgotten covenant-partner’s own words, not a philosophical text regained.

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Covenant Renewal (Tripartite: LORD, King, People)

Mandarin name: 立约的更新（耶和华、君王与百姓三方）
Key terms: made_a_covenant, covenant
Review routing: Human theologian

立约 must never be rendered with a commercial-contract term (合同/契约), which would suggest a negotiated agreement between equal bargaining parties rather than the people’s submission to covenant terms God himself set. The ch.23 renewal under Josiah, though the most comprehensive in the book, does not by itself avert judgment already set in motion by prior generations — this nuance must not be flattened into “reform guarantees rescue,” a distortion Mandarin readers accustomed to a merit-ledger worldview (功德) might otherwise supply.

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Davidic Covenant and Dynastic Hope

Mandarin name: 大卫之约与王朝的盼望
Key terms: house_of_david, lifted_up_the_head
Review routing: Human theologian

The unconditional preservation of David’s line despite individual kings’ unfaithfulness (8:19, “for David’s sake”) has no true analogue in Chinese dynastic thought, where legitimacy rests on a revocable Mandate of Heaven that transfers to a new, morally superior line upon a ruler’s failure. Mandarin teaching must make explicit that this promise is not earned or maintained by royal merit, contrasting directly with the Mandate-of-Heaven framework the destination culture would otherwise default to.

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Exclusive Worship at the Designated Temple

Mandarin name: 唯独在指定的圣殿敬拜
Key terms: house_of_the_lord, high_places, holy
Review routing: Human theologian

耶和华的殿 must never be rendered with 庙 (folk temple), 寺 (Buddhist temple), or 道观 (Daoist temple), each of which imports a multi-deity or merit-ritual framework absent from the doctrine of one designated place of exclusive covenant worship. The parallel proliferation of unauthorized 丘坛 throughout the book gives Mandarin readers a natural but risky bridge to their own religious geography, requiring explicit clarification rather than silent equivalence.

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Faith and Trust in YHWH versus Unbelief

Mandarin name: 信靠耶和华与不信
Key terms: faith, trust, no_god_but_in_israel
Review routing: Human theologian

信心/倚靠 must retain personal covenant trust specifically in YHWH, not generic religious devoutness (虔诚) transferable to any deity; the book’s deliberate negative/positive pairing (17:14’s “did not believe” against 18:5’s Hezekiah who “trusted”) gives strong pedagogical material for this contrast, but only if both occurrences use consistent, precisely chosen Mandarin vocabulary.

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Divine Deliverance in History (Sennacherib’s Retreat)

Mandarin name: 神在历史中施行拯救（西拿基立撤退）
Key terms: angel_of_the_lord, covenant_lawsuit_warn
Review routing: Human theologian

耶和华的使者 must be presented as a specific agent of the one true God acting in verifiable history, not one spirit-being among the populated Chinese folk spirit-world (精灵, 神仙); the deliverance is God’s direct act in response to Hezekiah’s prayer, not a fortuitous outcome attributable to impersonal fate (天意) or the king’s own military strength.

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Anointing and God’s Appointment of Kings

Mandarin name: 受膏与神对君王的选立
Key terms: anointed
Review routing: Human theologian

受膏 is the etymological root of 基督 (Messiah/Christ, a baseline Critical term). Jehu’s anointing as God’s instrument of judgment must be taught with a clear distinction from the unique, unrepeatable Messianic anointing fulfilled in Christ — the text must never be read as implying any anointed OT king thereby becomes a Messiah figure.

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Unearned Grace Extended to a Gentile Outsider (Naaman)

Mandarin name: 恩典临到外邦的外人（乃缦）
Key terms: leprosy, no_god_but_in_israel
Review routing: Human theologian

Naaman’s healing must be framed as unmerited divine favor toward a foreign military commander with no covenant standing, not as a reward for any merit, payment, or ritual performance on his part (he initially offers payment and is refused, v.15-16) — this directly reinforces, rather than contradicts, the baseline’s grace doctrine’s rejection of the Buddhist merit-accounting worldview (功德).

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The ‘Man of God’ as a Human Prophetic Office, Not Divine Sonship

Mandarin name: 「神人」是人受神差遣的职分，并非神的儿子的身份
Key terms: man_of_god, son_of_god_cross_reference
Review routing: Human theologian

This doctrine exists specifically to manage a cross-curriculum lexical collision: the CUV-standard 神人 for ‘man of God’ in 2 Kings is the exact phrase the Romans baseline rejects as a rendering for ‘Son of God’ because it implies a deified human. Every Phase 2 segment containing 神人 in the 2 Kings curriculum requires a standing translator note preventing students who study both curricula from conflating a human prophetic office with Christ’s unique eternal Sonship.

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Medium Risk Doctrines

Hope amid Judgment (the Preserved Remnant)

Mandarin name: 审判中的盼望（余民的存留）
Key terms: remnant, lifted_up_the_head
Review routing: Native speaker review

余民 must retain the hope-bearing, promise-anchored theological weight it carries in wider OT prophetic literature, not merely denote “survivors” in a neutral historical sense; likewise 抬起头来 (Jehoiachin’s restored honor) must not be flattened into a bare, neutral “was released from prison,” or the book’s carefully placed final note of hope will be lost on the reader.

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Kingship as a Covenant-Conditioned Office

Mandarin name: 君王的职分受制于圣约
Key terms: king, evil_in_the_eyes_of_the_lord
Review routing: Native speaker review

王 must not be silently equated with the Chinese imperial 天子 (Son of Heaven) ideal of cosmically-legitimated rule; the book’s repeated evaluative formula (在耶和华眼中看为恶/善) shows kingship judged by a personal covenant standard and explicitly revocable by God’s verdict, distinct from an impersonal cosmic mandate that shifts to a new dynasty.

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Prayer and Intercession before God

Mandarin name: 在神面前的祷告与代求
Key terms: trust
Review routing: Native speaker review

Hezekiah’s direct petitions to God must be distinguished from consulting a fortune-stick (求签) or a diviner (问卜) for guidance, per the baseline’s existing intercession/prayer_and_intercession caution; the king approaches YHWH directly and personally rather than through a ritual intermediary or divinatory technique.

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Sign-Miracles Validating the Prophetic Word

Mandarin name: 印证先知话语的神迹
Key terms: sign, revive_raise_the_dead_ot, fire_from_heaven
Review routing: Native speaker review

迹象/征兆 must be distinguished from 占卜/算卦 (divination actively sought by a human inquirer); these are signs God gives unbidden to confirm his own already-spoken word, the reverse causal direction from divination’s fate-discovery technique.

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Low Risk Doctrines

Historical Verifiability of Covenant Consequences (‘unto this day’)

Mandarin name: 圣约后果的历史真实性（「直到今日」）
Review routing: Automated review

直到今日 is a standard, low-ambiguity narrator’s-present-tense formula marking that the exile’s consequences were still visible at the time of writing; minor risk only of readers taking it as a literary flourish rather than a claim of historical verifiability, easily addressed with a brief contextual note.