Doctrine Analysis
11 Doctrine Analysis — Exodus (English → Mandarin)
Part A: Doctrine Matrix (28 Doctrines, Full Book)
| # | Doctrine | Book Passages | Risk | Translation Risk (Mandarin) | Review Routing |
|---|---|---|---|---|---|
| 1 | The Exodus as Redemption | 1:1-14; 6:6-8; 12:1-42; 14:13-31; 20:2 | Critical | 救赎/救恩 must never drift toward 解脱 (samsara-escape) or 超度 (posthumous rite). This is historical, this-worldly, kinship-based deliverance of the living, not liberation from a suffering-cycle. | Human theologian |
| 2 | Passover and Substitutionary Atonement | 12:1-14; 12:21-23; 12:46; 13:13-15; 25:17-22 | Critical | Core passage. 逾越节/血/无残疾的/越过 must retain the stated causal mechanism (blood seen → judgment passed over); 血 must never read as a protective amulet (cf. 平安 caution). | Human theologian |
| 3 | The Character and Name of God (I AM) | 3:13-15; 6:2-8; 20:5; 33:18-23; 34:5-7 | Critical | 耶和华 must stay visually/conceptually distinct from generic 神; 我是自有永有的 must not drift toward impersonal Daoist 道/无; 忌邪的神 must never use 嫉妒. | Human theologian |
| 4 | The Mosaic Covenant and Law | 19:1-8; 20:1-17; 21:1-23:33; 24:1-8; 34:27-28 | High | 律法/约 must never equate with 礼 (Confucian ritual propriety) or reduce to 法律 (secular law); law given to an already-redeemed people. | Human theologian |
| 5 | The Tabernacle and God’s Presence | 25:1-9; 29:42-46; 33:12-23; 40:34-38 | Critical | 帐幕 must never be illustrated with 庙/寺/道观. 40:34-35 is the book’s thesis-verse; render with Romans-1:16-17-level consistency. | Human theologian |
| 6 | Deliverance from Bondage to Sin | 1:8-14; 5:1-23; 20:2; 21:2-11; 32:1-35 | High | Literal slavery vocabulary (奴役/苦工/奴仆) is the ground-floor referent for later spiritual-bondage typology; the literal-to-typological move must be made explicit, not assumed. | Human theologian |
| 7 | Moses as Mediator and Deliverer | 2:1-4:17; 17:8-13; 32:11-14; 32:30-32; 33:12-17 | High | 恳求/代求 must be linked explicitly to Christ’s mediatorial type (1 Tim 2:5); 耶和华的使者 must preserve the text’s own YHWH/angel identity ambiguity. | Human theologian |
| 8 | Holiness and the Fear of the Lord | 3:1-6; 19:3-6; 20:18-21; 28:1-43; 29:1-46 | High | 圣洁 never 清净; 敬畏耶和华 distinguished from 害怕 and from superstitious spirit-placation; 祭司/大祭司 distinguished from 僧侣/道士. | Human theologian |
| 9 | Divine Judgment on the False Gods of Egypt | 12:12; 15:11; 18:11 | High | Generic noun 神 used for Egypt’s rival deities risks blurring monotheistic exclusivity for readers from a functioning-pantheon folk-religious background; polemical/comparative sense must be made explicit every time. | Human theologian |
| 10 | Providence in the Hardening of Pharaoh’s Heart | 4:21; 7:3-5; 8:15; 9:12; 10:1-2; 14:4 | High | 使…心刚硬 sits on the baseline’s providence caution (神的护理 vs. impersonal 天意); the text’s self-hardening/God-hardening tension must be preserved, not resolved toward fatalism or pure autonomy. | Human theologian |
| 11 | Blood Atonement and Covenant Ratification | 24:3-8; 25:17-22; 30:11-16 | Critical | 立约的血/施恩座 bridge directly to Matthew 26:28 and Romans 3:25 (ἱλαστήριον); 血 must retain forensic-substitutionary force, never ritual-magical potency. | Human theologian |
| 12 | The Golden Calf and the Danger of Idolatry | 32:1-35; 20:3-5; 34:17 | Critical | 金牛犊/拜偶像 directly confront Chinese material religious culture (incense, cast images, ritual meals before an image); never soften to generic “false belief.” | Human theologian |
| 13 | Priestly Mediation and Anointing | 28:1-43; 29:1-46; 30:22-33 | High | 膏/受膏 is the etymological root of 基督; teaching must flag this typological link explicitly. 祭司/大祭司 distinguished from self-cultivation-centered clergy roles. | Human theologian |
| 14 | Spirit-Empowered Service (Tabernacle Craftsmanship) | 31:1-11; 35:30-36:2 | Critical | Baseline’s absolute rule (“never 灵 alone”) extended into OT narrative-craftsmanship context: always 神的灵, protecting NT Trinitarian continuity and preventing a folk-shamanic-inspiration reading. | Human theologian |
| 15 | Sabbath as Covenant Sign | 16:22-30; 20:8-11; 31:12-17 | Medium | 安息日 distinguished from Buddhist/Daoist meditative stillness (静/禅定/无为); covenantal rest patterned on creation and redemption, given (ch.16) before commanded (ch.20). | Native speaker review |
| 16 | Election as God’s Treasured Possession | 19:3-6 | High | 属我的子民/祭司的国度、圣洁的国民 closely related to baseline’s 拣选; must not suggest Israel’s status was earned rather than graciously given — parallels the 恩典-vs-功德 caution. | Human theologian |
| 17 | Inclusion of the Sojourner | 12:48-49; 22:21; 23:9 | High | 寄居的 must not import the classical Hua-Yi (华夷) insider/outsider hierarchy; text opens covenant incorporation to outsiders through an appointed sign — an early anticipation of Gentile inclusion. | Human theologian |
| 18 | God’s Provision in the Wilderness | 15:22-27; 16:1-36; 17:1-7; 17:8-16 | Medium | 吗哪 and the LORD-fights-for-you language reinforce grace-not-merit; 医治 (15:26) distinguished from folk-healing/shamanistic invocation (跳大神). | Native speaker review |
| 19 | The Plagues as Signs and Wonders | 7:1-11:10 | Medium | 神迹奇事 must not drift toward generic “supernatural phenomenon” detached from YHWH’s stated self-disclosure purpose; 灾/灾殃 must not collapse into 报应 (karmic retribution). | Native speaker review |
| 20 | The Song of the Sea: Praise and Worship | 15:1-21 | Low | Standard worship vocabulary; the more serious comparative-polemical clause (“who is like you among the gods”) is separately flagged at High under Doctrine #9. | Automated review |
| 21 | Intercessory Prayer and Mediatorial Pleading | 32:11-14; 32:30-32; 33:12-17 | High | 恳求/代求 distinguished from 求签/问卜; Moses’ offer to be blotted out in Israel’s place (32:32) is a striking substitutionary-mediation type, not generic prayerful concern. | Human theologian |
| 22 | Covenant Faithfulness: Steadfast Love (Chesed) | 34:6-7; 15:13; 20:6 | Critical | Single densest self-revelation verse in the book. 慈爱 required as new Critical term, distinct from but allied with 恩典/恩惠; the threefold sin-vocabulary (罪孽/过犯/罪) needs explanatory notes to prevent flattening. | Human theologian |
| 23 | Divine Jealousy and Exclusive Worship | 20:3-6; 34:14; 23:24 | High | 忌邪的神 must never use 嫉妒 (petty human envy); direct collision risk with folk-religious/ancestor-veneration material culture via “carved image” vocabulary. | Human theologian |
| 24 | Priestly Garments and the Holy Office | 28:1-43 | Medium | Urim and Thummim’s guidance function distinguished from divination (占卜); a God-instituted, office-bound means of guidance, not free-access fortune-telling. | Native speaker review |
| 25 | Redemption of the Firstborn | 13:1-2; 13:11-16; 22:29-30 | High | 头生的 rendered identically across judgment (chs.11-12) and redemption (ch.13) contexts to preserve the deliberate contrast; 代赎 (padah) foregrounds substitution, distinct from 救赎 (ga’al). | Human theologian |
| 26 | The Ten Commandments as Moral Law | 20:1-17 | High | 十诫 taught as covenant law for an already-redeemed people (20:2), not a self-standing moral code — guarding against a Confucian moral-cultivation reading of law-keeping as the ground of deliverance. | Human theologian |
| 27 | Case Law and Social Justice (Mishpatim) | 21:1-23:33 | Medium | 希伯来奴仆 regulations require ANE historical framing (regulated debt-servitude), not a chattel-slavery default; 以眼还眼 needs context as legal proportionality, not folk revenge-wisdom. | Native speaker review |
| 28 | God’s Glory Filling the Tabernacle (Book’s Climax) | 40:34-38 | Critical | This verse consummates all eight assigned doctrines simultaneously. 耶和华的荣耀就充满了帐幕 must render identically everywhere quoted, at the same consistency weight as Romans 1:16-17/8:28/10:9-10. | Human theologian |
Risk Summary (must match doctrine_risk_registry.json exactly): Critical: 9 · High: 13 · Medium: 5 · Low: 1 · Total requiring theologian review: 22 · Total requiring native speaker review: 5 · Total automated only: 1
Part B: Full Chapter-by-Chapter Coverage (Exodus 1–40)
Every chapter is reviewed explicitly. Chapters that carry no new doctrine or term beyond what is already flagged elsewhere are marked “Reviewed — no new load-bearing content.”
Exodus 1–2: Bondage and the Birth of the Deliverer
- Doctrines: #6 Deliverance from Bondage to Sin (1:8-14, historical ground-floor: 奴役/苦工); #1 Exodus as Redemption (backdrop); #7 Moses as Mediator and Deliverer (Moses’ birth and rescue, 2:1-10, foreshadowing).
- Terms: 奴役, 苦工, 奴仆 (see Core Glossary §1, §6). Note: Moses’ Hebrew name meaning (“drawn out”) is a narrative irony pointing forward to his role as deliverer — worth a translator’s note but not a glossary risk item.
Exodus 3–4: The Burning Bush, the Divine Name, and the Call of Moses
- Doctrines: #3 Character and Name of God (I AM) — anchor passage 3:13-15; #7 Moses as Mediator (call narrative, 4:1-17, Aaron as “mouth”); #10 Providence in the Hardening of Pharaoh’s Heart (4:21, first occurrence).
- Terms: 耶和华, 我是自有永有的, 口 (Aaron as Moses’ mouth), 圣地/holy ground (3:5, Doctrine #8 anchor). Holy ground (3:1-6) also opens Doctrine #8 Holiness and Fear of the Lord.
Exodus 5–6: Pharaoh’s Refusal and the Redemption Promise
- Doctrines: #1 Exodus as Redemption (6:6-8, the גָּאַל/救赎 promise); #6 Deliverance from Bondage to Sin (ch.5, intensified labor); #3 Character and Name of God (“I am the LORD” refrain begins, 6:2-8).
- Terms: 救赎, 我是耶和华 (refrain, render identically at every future occurrence per glossary note).
Exodus 7–11: The Ten Plagues
- Doctrines: #19 Plagues as Signs and Wonders (whole section); #9 Divine Judgment on the False Gods of Egypt (implicit throughout, explicit at 12:12); #10 Providence in the Hardening of Pharaoh’s Heart (7:3-5; 8:15; 9:12; 10:1-2).
- Terms: 神迹奇事, 灾/灾殃, 使…心刚硬. Note: chapters 7-11 are the single largest concentration of the hardening-of-heart tension in the book; every occurrence should be checked against Doctrine #10’s translation notes.
Exodus 12:1-14 — CORE PASSAGE
- Doctrines: #2 Passover and Substitutionary Atonement (anchor); #1 Exodus as Redemption; #25 Redemption of the Firstborn (introduced here, developed in ch.13); #9 Divine Judgment on the False Gods (v.12).
- Terms: 逾越节, 羊羔, 无残疾的, 血, 越过, 灭命的, 记号, 永远的定例. This is the curriculum’s theological center; every term here carries Critical-tier consistency requirements across all future Phase 2 lessons.
Exodus 12:15-51: Institution of the Feast; the Exodus Departure
- Doctrines: #2 Passover (continued — unleavened bread, 无酵饼); #17 Inclusion of the Sojourner (12:48-49, the sojourner may keep Passover through the appointed sign); #1 Exodus as Redemption (the departure itself, v.29-42).
- Terms: 无酵饼, 寄居的.
Exodus 13: Unleavened Bread, Firstborn Redemption, the Pillar of Cloud and Fire
- Doctrines: #25 Redemption of the Firstborn (13:1-2, 11-16 — 头生的, 代赎); #5 Tabernacle and God’s Presence (13:21-22, pillar of cloud/fire as guided-presence precursor to the Tabernacle).
- Terms: 头生的, 代赎, 云柱/火柱.
Exodus 14: The Red Sea Crossing
- Doctrines: #1 Exodus as Redemption (climactic deliverance act, 14:13-31 — 救恩 explicitly invoked at 14:13); #10 Providence in the Hardening of Pharaoh’s Heart (14:4, 8).
- Terms: 救恩 (baseline-reused term, exact match required).
Exodus 15: The Song of the Sea; Marah
- Doctrines: #20 Song of the Sea: Praise and Worship (15:1-21); #9 Divine Judgment on the False Gods (15:11, “who is like you among the gods”); #18 God’s Provision in the Wilderness (15:22-27, bitter water made sweet; 医治 title at v.26).
- Terms: 医治 (healing title) — distinguish from 跳大神 folk-shamanic healing invocation.
Exodus 16: Manna and the Sabbath Introduced
- Doctrines: #18 God’s Provision in the Wilderness (manna, 吗哪); #15 Sabbath as Covenant Sign (16:22-30, Sabbath rest given here in practice before being commanded at 20:8-11 — the grace-before-law pattern).
- Terms: 吗哪.
Exodus 17: Water from the Rock; War with Amalek
- Doctrines: #18 God’s Provision in the Wilderness (17:1-7, water from the rock); #7 Moses as Mediator (17:8-13, Moses’ raised hands/staff as an intercessory-mediatorial act during the battle).
- Terms: No new Critical/High terms beyond those already flagged; reviewed for continuity of Doctrine #7’s mediator theme.
Exodus 18: Jethro’s Counsel; Appointment of Judges
- Doctrines: #7 Moses as Mediator and Deliverer (delegation of judicial mediation prefigures later priestly/judicial office); #9 Divine Judgment on the False Gods (18:11, Jethro’s confession “now I know that the LORD is greater than all gods”).
- Terms: Reviewed — no new glossary terms; reinforces existing Doctrine #7 and #9 vocabulary.
Exodus 19: Sinai, the Kingdom of Priests, the Holy Nation
- Doctrines: #16 Election as God’s Treasured Possession (anchor, 19:3-6); #8 Holiness and Fear of the Lord (19:3-6; theophany terror at Sinai anticipates 20:18-21); #4 Mosaic Covenant and Law (covenant proposal, 19:1-8).
- Terms: 属我的子民, 祭司的国度、圣洁的国民.
Exodus 20: The Ten Commandments
- Doctrines: #26 Ten Commandments as Moral Law (anchor); #3 Character and Name of God (20:5, jealous God; 20:2, “I am the LORD” self-identification prefacing the commandments); #23 Divine Jealousy and Exclusive Worship (20:3-6); #15 Sabbath as Covenant Sign (20:8-11, command form); #8 Holiness and Fear of the Lord (20:18-21, the people’s fear at the theophany).
- Terms: 十诫, 忌邪的神, 安息日.
Exodus 21–23: Case Law (The Book of the Covenant)
- Doctrines: #27 Case Law and Social Justice (anchor, whole section); #6 Deliverance from Bondage to Sin (21:2-11, Hebrew servant release law — the internal Exodus-pattern within Israel’s own law); #17 Inclusion of the Sojourner (22:21; 23:9).
- Terms: 律例, 典章, 希伯来奴仆, 自由的.
Exodus 24: Covenant Ratification
- Doctrines: #4 Mosaic Covenant and Law (ratification ceremony); #11 Blood Atonement and Covenant Ratification (anchor, 24:3-8 — 立约的血).
- Terms: 立约的血 — flagged for future NT-curriculum consistency (Matthew 26:28).
Exodus 25–27: Tabernacle Instructions (Ark, Table, Lampstand, Altar, Courtyard)
- Doctrines: #5 Tabernacle and God’s Presence (anchor instructions, 25:1-9); #11 Blood Atonement and Covenant Ratification (25:17-22, mercy seat/施恩座).
- Terms: 帐幕, 会幕, 法柜/约柜, 施恩座, 祭坛, 幔子.
Exodus 28: Priestly Garments
- Doctrines: #24 Priestly Garments and the Holy Office (anchor); #8 Holiness and Fear of the Lord (28:36, “Holy to the LORD” inscription); #13 Priestly Mediation and Anointing (office established here, anointing enacted in ch.29).
- Terms: 归耶和华为圣; Urim/Thummim guidance distinguished from 占卜.
Exodus 29: Ordination and Anointing of Priests
- Doctrines: #13 Priestly Mediation and Anointing (anchor — 膏/受膏); #5 Tabernacle and God’s Presence (29:42-46, God’s stated purpose to dwell among his people).
- Terms: 膏, 受膏 — etymological root of 基督, flag typological link.
Exodus 30: Incense Altar, Ransom for Souls, Anointing Oil, Laver
- Doctrines: #11 Blood Atonement and Covenant Ratification (30:11-16, 赎价/ransom for the soul); #13 Priestly Mediation and Anointing (30:22-33, anointing oil formula).
- Terms: 赎价.
Exodus 31: Sabbath Sign Reiterated; Bezalel Filled with the Spirit of God
- Doctrines: #15 Sabbath as Covenant Sign (31:12-17); #14 Spirit-Empowered Service (anchor, 31:1-11 — Bezalel and Oholiab).
- Terms: 神的灵 (never bare 灵) — this chapter is the first occurrence of this Critical-tier OT term and sets precedent for ch.35.
Exodus 32: The Golden Calf; Moses’ Intercession
- Doctrines: #12 The Golden Calf and the Danger of Idolatry (anchor); #21 Intercessory Prayer and Mediatorial Pleading (anchor, 32:11-14, 30-32); #7 Moses as Mediator and Deliverer (continued); #10 Providence/hardening theme echoed in Israel’s own hardness here, though the registry attributes hardening specifically to Pharaoh — treat ch.32 rebellion as a distinct but thematically related instance of the bondage-to-sin doctrine (#6).
- Terms: 金牛犊, 拜偶像, 恳求, 代求.
Exodus 33: God’s Presence Debated; Moses Sees God’s Glory (Partially)
- Doctrines: #5 Tabernacle and God’s Presence (33:12-23, anchor for divine presence/face language — 同在); #7 Moses as Mediator (33:12-17, continued intercession); #21 Intercessory Prayer (continued).
- Terms: 同在 (presence, “my face”).
Exodus 34: Covenant Renewal; the Chesed Self-Revelation; Ten Commandments Rewritten
- Doctrines: #22 Covenant Faithfulness: Steadfast Love (Chesed) (anchor, 34:6-7 — the single densest self-revelation verse in the book); #23 Divine Jealousy and Exclusive Worship (34:14); #26 Ten Commandments as Moral Law (34:27-28, rewriting); #3 Character and Name of God (continued, 34:5-7).
- Terms: 慈爱, 有怜悯，有恩典, 罪孽, 过犯, 罪 (threefold sin-vocabulary requiring explanatory notes).
Exodus 35–36:1-2: Construction Begins; Bezalel and Oholiab Again Filled with the Spirit
- Doctrines: #14 Spirit-Empowered Service (35:30-36:2, direct echo of ch.31 — render 神的灵 identically); #5 Tabernacle and God’s Presence (construction execution of chs.25-27 instructions).
- Terms: No new terms; reviewed for consistency with ch.31’s 神的灵 rendering.
Exodus 36:3–39: Construction of the Tabernacle, Furnishings, and Priestly Garments (Execution)
- Doctrines: #5 Tabernacle and God’s Presence; #24 Priestly Garments and the Holy Office; #13 Priestly Mediation and Anointing (garments fabricated per ch.28 specification).
- Terms: Reviewed — no new load-bearing terms. This large block is the narrated fulfillment of the instructions given in chs.25-30; translators must render all repeated technical terms (帐幕, 施恩座, 祭坛, 幔子, 归耶和华为圣, etc.) identically to their first occurrence, preserving the instruction/execution symmetry that is itself a minor but real feature of the text’s rhetorical design (obedience matching command).
Exodus 40: The Tabernacle Erected; the Glory of the LORD Fills It
- Doctrines: #28 God’s Glory Filling the Tabernacle (anchor, book’s climax, 40:34-38); #5 Tabernacle and God’s Presence (culmination); consummates, per the registry’s own note, all eight assigned curriculum doctrines simultaneously.
- Terms: 耶和华的荣耀就充满了帐幕 — the single highest cross-document consistency requirement in the entire curriculum, equivalent in weight to the baseline’s treatment of Romans 1:16-17, 8:28, and 10:9-10.
Coverage Confirmation
All 40 chapters of Exodus have been reviewed. No chapter was silently omitted. Chapters 18, 35-39 are explicitly noted as contributing no new glossary-level terms beyond consistency-of-repetition requirements for already-flagged Critical/High terms, per the PRD Phase 1 full-book-coverage mandate. The core passage (Exodus 12:1-14) remains the theological anchor for Phase 2 sequencing priority but does not constitute the analysis scope boundary.
Critical Risk Doctrines
The Exodus as Redemption
Mandarin name: 出埃及的救赎
Key terms: redeem, ga’al, salvation, firstborn, bondage, favor
Review routing: Human theologian
The book’s central redemptive act must be rendered with 救赎 (ga’al) and 救恩 (teshu’ah/yeshu’ah), both already Critical in the baseline. The gravest risk is any drift toward 解脱 (Buddhist liberation from samsara) or 超度 (a posthumous rite performed on behalf of the dead) — both already absolutely forbidden in the baseline for ‘salvation.’ Exodus redemption is God’s historical, this-worldly, kinship-based deliverance of a living people from literal bondage, not an escape from a suffering-cycle or a ritual benefiting the deceased.
Passover and Substitutionary Atonement
Mandarin name: 逾越节与代替性的赎罪
Key terms: pesach, lamb, blood, without blemish, pass over, mercy seat
Review routing: Human theologian
This is the curriculum’s theological anchor. 逾越节, 血, 无残疾的, and 越过 must never be softened into a general blessing-and-protection narrative detached from the stated causal mechanism (‘when I see the blood, I will pass over you’). 血 must never be read as a folk-protective charm (cf. baseline’s 平安-amulet caution); 施恩座 must retain its direct typological link to Romans 3:25’s ἱλαστήριον, already an escalation-flagged term in the baseline.
The Character and Name of God (I AM)
Mandarin name: 神的性情与祂的名（我是）
Key terms: YHWH, I AM WHO I AM, El Shaddai, I am the LORD refrain, chesed, merciful and gracious, jealous God
Review routing: Human theologian
耶和华 must remain visually and conceptually distinct from generic 神 (which folk usage applies to any deity/spirit). 我是自有永有的 must never drift toward the impersonal Daoist 道/无 (self-generating cosmic principle); this is a personal, relational self-disclosure, not a philosophical abstraction. 忌邪的神 must never be rendered with 嫉妒 (petty human envy). This doctrine carries forward the baseline’s Critical ‘God’ entry into the OT’s most concentrated self-revelation texts.
The Tabernacle and God’s Presence
Mandarin name: 帐幕与神的同在
Key terms: tabernacle, tent of meeting, ark, glory filled the tabernacle, presence, dwell
Review routing: Human theologian
帐幕 must never be rendered with or illustrated alongside 庙 (folk temple), 寺 (Buddhist temple), or 道观 (Daoist temple) — terms already forbidden in the baseline for ‘church.’ 40:34-35’s climactic ‘the glory of the LORD filled the tabernacle’ is this curriculum’s thesis-statement verse and must be rendered with the same cross-document consistency weight the baseline assigns to Romans 1:16-17 and 8:28.
Blood Atonement and Covenant Ratification
Mandarin name: 血的赎罪与立约的确立
Key terms: blood of the covenant, mercy seat, ransom for the soul, blood
Review routing: Human theologian
立约的血 and 施恩座 form a direct typological bridge to the New Covenant’s blood-language (Matthew 26:28) and to Romans 3:25’s ἱλαστήριον, already flagged in the baseline’s atonement/propitiation escalation rule. 血 must retain its forensic-substitutionary force throughout and never be read as a ritual marker with inherent magical potency, paralleling the baseline’s caution against amulet-like readings of 平安.
The Golden Calf and the Danger of Idolatry
Mandarin name: 金牛犊与拜偶像的危险
Key terms: golden calf, worship idols, carved image
Review routing: Human theologian
金牛犊 and 拜偶像 confront Chinese material religious culture directly: incense offerings, cast/carved images, and ritual meals before an image (32:6) closely parallel folk-temple and ancestral-ritual patterns still practiced in many Chinese communities. This must be taught as a direct narrative confrontation per the doctrinal-preservation rule already fixed in 12_ai_translation_requirements.md, never softened toward generic ‘false belief’ language.
Spirit-Empowered Service (Tabernacle Craftsmanship)
Mandarin name: 被神的灵充满而服事
Key terms: Spirit of God, filled with skill, spiritual gifts
Review routing: Human theologian
The baseline’s absolute rule (‘NEVER use 灵 alone; always use 圣灵’) was written to protect NT Trinitarian teaching from folk-ancestral-spirit collision (祖灵, nature/ghost spirits). This package elevates the same protection into the OT text: render 神的灵, never bare 灵, even in this narrative-craftsmanship context, to preserve theological continuity toward the Spirit’s full NT identification and prevent any reading of Bezalel’s enablement as generic folk-shamanic inspiration.
Covenant Faithfulness: Steadfast Love (Chesed)
Mandarin name: 立约的信实：慈爱（chesed）
Key terms: chesed, merciful and gracious, slow to anger, forgiving iniquity
Review routing: Human theologian
34:6-7 is the single most theologically dense self-revelation of God’s character in the book. 慈爱 (chesed) is a required new Critical-tier term, closely allied with but distinct from 恩典 and 恩惠; 有怜悯，有恩典 reuses the baseline’s exact Critical 恩典 term and must never be varied stylistically. The threefold sin-vocabulary (罪孽/过犯/罪) requires explanatory notes so Mandarin’s narrower native vocabulary does not silently flatten three distinct Hebrew nuances into one.
God’s Glory Filling the Tabernacle (Book’s Climax)
Mandarin name: 耶和华的荣耀充满帐幕（全书的高潮）
Key terms: glory of the LORD filled the tabernacle, dwell
Review routing: Human theologian
This single verse consummates all eight assigned doctrines simultaneously: redemption accomplished, atonement provided, God’s character revealed, covenant sealed, presence established, bondage left behind, mediator’s task completed, and holiness/glory manifest. 耶和华的荣耀就充满了帐幕 must be rendered identically everywhere quoted across all Phase 2 materials, with the same consistency weight the baseline assigns to Romans 1:16-17, 8:28, and 10:9-10.
High Risk Doctrines
The Mosaic Covenant and Law
Mandarin name: 摩西的约与律法
Key terms: covenant, law, commandment, statute, ordinance, Ten Commandments, blood of the covenant
Review routing: Human theologian
律法 and 约 must never be equated with 礼 (Confucian ritual propriety/social etiquette) or reduced to 法律 (secular civil law), per the baseline’s caution — this is covenant law given by a personal, redeeming God to an already-redeemed people, not a social-conformity code negotiated between equals. 立约的血 (24:8) directly anticipates New Covenant blood-language and must be flagged for future NT-curriculum consistency.
Deliverance from Bondage to Sin
Mandarin name: 从罪的奴役中得释放
Key terms: bondage, hard labor, slave, sin, free, golden calf, idolatry
Review routing: Human theologian
The literal Egyptian slavery vocabulary (奴役/苦工/奴仆) is the historical ground-floor referent for the later typological application to sin (cf. Romans 6:16-20 under the baseline). Teaching must make the literal-to-typological move explicit, not assume it is self-evident. The golden calf narrative (ch.32) is a direct confrontation with Chinese folk-religious material culture (carved images, incense, ritual meals before an image) and must not be softened or generalized away from that specific resonance.
Moses as Mediator and Deliverer
Mandarin name: 摩西作中介者与拯救者
Key terms: Moses, mouth, intercession, entreated, angel of the LORD
Review routing: Human theologian
恳求 and 代求 must be explicitly linked in teaching to Moses as a type of Christ’s own mediatorial intercession (1 Timothy 2:5), not left as isolated narrative details. 耶和华的使者 must preserve the text’s own ambiguity between the angel and YHWH himself, not be flattened into an ordinary created messenger comparable to folk intermediary spirits.
Holiness and the Fear of the Lord
Mandarin name: 圣洁与敬畏耶和华
Key terms: holy, holy ground, fear of the LORD, kingdom of priests, treasured possession, priest, anoint
Review routing: Human theologian
圣洁 must never be rendered with 清净 (Daoist/Buddhist ritual/meditative purity). 敬畏耶和华 must be distinguished from ordinary 害怕 (fright) and from superstitious placation of offended spirits or ancestors. 祭司/大祭司 must be distinguished from Buddhist monks (僧侣) or Daoist priests (道士), whose roles center on personal cultivation rather than covenantal mediation instituted by the one true God.
Divine Judgment on the False Gods of Egypt
Mandarin name: 神对埃及假神的审判
Key terms: gods of Egypt, who is like you among the gods, I am the LORD
Review routing: Human theologian
The plague and Red Sea narratives repeatedly use the generic noun 神 for Egypt’s rival deities (埃及的神, 众神), the same character used elsewhere for the true God. Every occurrence risks blurring monotheistic exclusivity for readers accustomed to Chinese folk religion’s actual functioning pantheon of city gods, kitchen gods, and regional deities; teaching notes must make the polemical, comparative, no-true-rival sense explicit every time.
Providence in the Hardening of Pharaoh’s Heart
Mandarin name: 法老心硬与神的护理
Key terms: hardened Pharaoh’s heart, signs and wonders, that you may know
Review routing: Human theologian
使法老的心刚硬 sits directly on top of the baseline’s providence caution (神的护理 vs. 天意, the impersonal fatalistic phrase of everyday Chinese speech). The text’s own alternation between Pharaoh self-hardening and God hardening must be preserved as a deliberate tension, not resolved toward either pure fatalism (erasing Pharaoh’s responsibility) or pure human autonomy (erasing God’s sovereign action).
Priestly Mediation and Anointing
Mandarin name: 祭司的中介职分与受膏
Key terms: priest, high priest, anoint, ordination
Review routing: Human theologian
膏/受膏 is the etymological root of 基督 (Messiah/Christ), already Critical in the baseline. Teaching must flag this typological link explicitly rather than let the anointing vocabulary in Exodus’s priestly-consecration material sit as an isolated ritual detail disconnected from the Messianic-promise doctrine. 祭司/大祭司 must be distinguished from Buddhist/Daoist clergy roles centered on self-cultivation.
Election as God’s Treasured Possession
Mandarin name: 拣选：属神的子民
Key terms: treasured possession, kingdom of priests, holy nation
Review routing: Human theologian
属我的子民 and 祭司的国度、圣洁的国民 are closely related to the baseline’s 拣选 (election, High risk). Must not be rendered or taught in a way suggesting Israel’s special status was earned merit rather than gracious divine choice — the same merit-accounting risk the baseline flags for 恩典 against 功德 applies here to Israel’s chosen identity.
Inclusion of the Sojourner
Mandarin name: 寄居者被纳入的应许
Key terms: sojourner, resident alien, circumcision
Review routing: Human theologian
寄居的 must not import the classical Hua-Yi (华夷) civilized-insider/outsider hierarchy the baseline already warns against for 外邦人. The text explicitly opens covenant incorporation to the outsider through the appointed sign, an early redemptive-historical anticipation of Gentile inclusion that must be preserved with full theological weight, not softened into a general call for hospitality toward foreigners.
Intercessory Prayer and Mediatorial Pleading
Mandarin name: 代求的祷告与中介者的恳求
Key terms: entreated, intercession, blotted out in their place
Review routing: Human theologian
恳求 and 代求 must be distinguished from 求签 (temple fortune-stick drawing) or 问卜 (consulting a diviner), per the baseline’s caution on intercession. Moses’ offer to be blotted out in Israel’s place (32:32) is a striking, historically grounded type of substitutionary mediation that must not be flattened into generic prayerful concern.
Divine Jealousy and Exclusive Worship
Mandarin name: 神的忌邪与专一的敬拜
Key terms: jealous God, no other gods, carved image
Review routing: Human theologian
忌邪的神 must never be rendered with 嫉妒 (jídù), the ordinary Mandarin word for petty human envy — this would import an unworthy, small-minded emotion into the exclusive covenant loyalty God’s jealousy actually expresses. Direct collision risk with the material culture of Chinese folk religion and ancestor veneration must also be addressed under ‘carved image’ vocabulary here.
Redemption of the Firstborn
Mandarin name: 头生的救赎
Key terms: firstborn, opener of the womb, redeem (padah)
Review routing: Human theologian
头生的 must be rendered identically across its judgment context (ch.11-12, Egypt’s firstborn struck) and its redemption context (ch.13, Israel’s firstborn redeemed) to preserve the deliberate judgment/redemption contrast. 代赎 (padah) here specifically foregrounds substitutionary payment and must not be confused with 救赎 (ga’al, the broader kinsman-redemption term of ch.6).
The Ten Commandments as Moral Law
Mandarin name: 十诫：道德律
Key terms: Ten Commandments, commandment, no other gods, Sabbath, honor your father and mother
Review routing: Human theologian
十诫 must be taught as covenant law given to an already-redeemed people (20:2, ‘I am the LORD your God who brought you out’), not as a self-standing moral code achievable by human effort — guarding against a Confucian moral-cultivation reading (cf. baseline’s caution on 义 as a Confucian virtue) that would treat commandment-keeping as the ground of, rather than the response to, deliverance.
Medium Risk Doctrines
Sabbath as Covenant Sign
Mandarin name: 安息日作为立约的记号
Key terms: Sabbath, sign, rest
Review routing: Native speaker review
安息日 must be distinguished from Buddhist/Daoist meditative stillness or the cultivation of inner emptiness (静, 禅定, 无为). Biblical Sabbath rest is covenantal cessation patterned on God’s creation-rest and Israel’s redemption-rest, first given (manna, ch.16) before it is commanded (ch.20) — grace preceding law even within the Sabbath pattern itself.
God’s Provision in the Wilderness
Mandarin name: 神在旷野中的供应
Key terms: manna, water from the rock, the LORD will fight for you
Review routing: Native speaker review
吗哪 and God’s fighting-for-Israel language reinforce salvation-by-grace-not-merit: Israel’s required response is trust, not self-provision or military self-reliance. Distinguish 医治 (healing title, 15:26) from folk-healing/shamanistic invocations (跳大神); this is covenantal healing tied to obedience, not a magical formula.
The Plagues as Signs and Wonders
Mandarin name: 神迹奇事：十灾的意义
Key terms: signs and wonders, plague, that you may know that I am the LORD
Review routing: Native speaker review
神迹奇事 retains the 神 root and must not drift toward a generic ‘supernatural phenomenon’ reading detached from YHWH’s stated self-disclosure purpose. Avoid collapsing 灾/灾殃 into 报应 (karmic retribution, already forbidden under the baseline’s ‘sin’ entry) — these are specific, personal, historically dated judgments with a stated revelatory purpose, not impersonal karmic payback.
Priestly Garments and the Holy Office
Mandarin name: 祭司的圣衣与圣职
Key terms: ephod, breastplate, Urim and Thummim, holy to the LORD
Review routing: Native speaker review
The Urim and Thummim’s function in seeking divine guidance must be distinguished from divination practices (占卜, already flagged in the baseline’s ‘prophecy’ entry) — this is a God-instituted, priestly-office-bound means of guidance, not a freely available fortune-telling technique.
Case Law and Social Justice (Mishpatim)
Mandarin name: 典章与社会公义
Key terms: ordinance, statute, Hebrew servant, eye for eye, sojourner protections
Review routing: Native speaker review
希伯来奴仆 regulations must be taught with ANE historical-cultural framing (regulated, time-limited debt-servitude), not the trans-Atlantic chattel-slavery model many modern readers will default to. 以眼还眼 is already a fixed secular Mandarin idiom; supply context so students recognize its legal-proportionality function within covenant law rather than reading it as mere folk-wisdom about revenge.
Low Risk Doctrines
The Song of the Sea: Praise and Worship
Mandarin name: 红海之歌：颂赞与敬拜
Key terms: song, who is like you, praise
Review routing: Automated review
Standard worship/praise vocabulary (诗歌/歌) carries minor risk; the comparative-polemical ‘who is like you among the gods’ clause is separately and more seriously flagged under ‘Divine Judgment on the False Gods of Egypt’ at High risk. As a worship-genre passage in its own right, this doctrine item carries low residual risk beyond that already-flagged clause.
Referenced passages