Semantic Analysis: 2 Samuel (Full Book) for Portuguese Translation Requirements

Curriculum: 2 Samuel Core passage: 2 Samuel 7:1-17 Destination language: Portuguese Baseline anchor: Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) — all established renderings below are reused exactly where the same term recurs.

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Methodological Note on Original Language

The Phase 1 instruction template specifies “original Koine Greek.” 2 Samuel is a Hebrew narrative book of the Old Testament; it has no Koine Greek original. To produce a doctrinally sound analysis, this document analyzes the Masoretic Hebrew text as the original language, since that is the actual textual authority behind every English and Portuguese Bible rendering of 2 Samuel. Where the Septuagint (LXX) Greek translation illuminates continuity with New Testament/Romans vocabulary already fixed in the baseline (e.g., χριστός for מָשִׁיחַ, υἱός for בֵּן), it is noted for cross-curriculum consistency. This deviation from the literal instruction wording is necessary to avoid producing a fabricated or nonsensical Greek analysis of a Hebrew book, and it best serves the PRD’s actual goal of doctrine-aware, source-faithful translation requirements.

A second structural note: unlike the Romans package (New Testament, Greek, addressed to a Gentile-inclusive church), 2 Samuel is Hebrew narrative theology, historical rather than epistolary, and introduces the Tetragrammaton (YHWH) as a running feature of nearly every chapter — a translation issue the Romans baseline did not have to solve, since Paul’s Greek text uses κύριος throughout rather than the covenant name itself. This is addressed as a new, Critical-risk item below (see “Divine Names” discussion under Chapter 1 and the Core Glossary).

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PART 1 — CORE PASSAGE: 2 Samuel 7:1-17, Verse by Verse

2 Samuel 7:1

Text (ESV): “Now when the king lived in his house and the LORD had given him rest from all his surrounding enemies…”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
בַּיִת	bayit	house, dwelling	physical house; household; dynasty/lineage (triple wordplay across ch. 7)	house, palace, home	David’s literal cedar palace — sets up the ironic reversal: the king who has a house wants to build God a house, but God will instead build David a “house” (dynasty).	“casa” — Medium-High risk. Portuguese “casa” carries the same triple sense (building/household/dynasty) as Hebrew, which is a translation advantage, but translators must preserve the wordplay deliberately across vv. 1-16 rather than varying the word (e.g., switching to “palácio” or “dinastia”) or the theological pun collapses. New glossary entry — not in Romans baseline.
נוּחַ (הֵנִיחַ)	henicha (from nuach)	to give rest, cause to rest	rest from war; settledness; covenant rest (cf. land-rest theology in Joshua/Deuteronomy)	rest, given rest	God’s gift of military rest as the occasion for David’s temple aspiration — not neutral narrative detail but covenant-historical fulfillment (cf. Deut 12:10-11).	“descanso”/“repouso” — Low risk, standard vocabulary.
אֹיֵב	oyev	enemy, foe	military adversary; covenant-lawsuit adversary	enemies, foes	Concrete historical enemies (Philistines, etc.), not a symbolic “spiritual enemy” — avoid over-spiritualizing into a vague “adversário espiritual."	"inimigo” — Low risk.

2 Samuel 7:2

Text (ESV): “…the king said to Nathan the prophet, ‘See now, I dwell in a house of cedar, but the ark of God dwells in a tent.’”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
נָבִיא	navi	prophet, spokesperson	one who speaks for God	prophet	Nathan’s office as God’s authorized messenger — the same office category as Romans’ baseline “prophet” doctrine (Inspiration of Scripture).	“profeta” — reuse baseline exactly (Low risk per baseline registry; note the Brazilian-specific caution against “médium” already documented there applies equally to OT prophets).
אֶרֶז	erez	cedar (tree/wood)	luxury building material; royal/temple building material	cedar	Symbol of royal permanence and wealth — heightens the contrast with the tent.	”cedro” — Low risk.
אֹהֶל	ohel	tent	temporary dwelling; the tabernacle structure	tent, tabernacle	The mobile, provisional nature of Israel’s worship before the Temple — theologically loaded contrast with “bayit."	"tenda” — Low risk, but must be distinguished from “tabernáculo” (the technical tabernacle structure) where the text specifically means that structure.
אֲרוֹן הָאֱלֹהִים	aron ha-Elohim	the ark of God	the sacred chest containing the tablets of the covenant; locus of God’s presence	ark of God, ark of the covenant	God’s enthroned covenant presence dwelling among Israel — the literal object driving the entire covenant narrative of ch. 6-7.	”arca de Deus” — Medium risk. Portuguese “arca” is a homonym also used for Noah’s ark (“arca de Noé”); context disambiguates but translator notes should flag potential reader confusion for a low-literacy audience.

2 Samuel 7:3

Text (ESV): “And Nathan said to the king, ‘Go, do all that is in your heart, for the LORD is with you.’”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
יְהוָה עִמָּךְ	YHWH imakh	the LORD is with you	divine presence formula	the LORD is with you	Nathan’s own well-intentioned but premature word — the narrative immediately corrects it in v.4-5, teaching that even a true prophet’s personal opinion is not automatically revelation.	”o SENHOR é contigo” — High risk (see Divine Names note below on YHWH/SENHOR). Doctrinally important: this line must not be flattened into “God approves your plan,” since the following verses reverse it — a subtlety easily lost in paraphrase.

Divine Names note (applies throughout the book): The Hebrew text of 2 Samuel uses יְהוָה (YHWH, the covenant name) far more often than אֲדֹנָי (Adonai, “Lord/Master” as a title). Following the Almeida tradition that anchors this Language Package, YHWH should be rendered “SENHOR” (small capitals), while Adonai/generic “lord” as a title should be rendered “Senhor” (normal case), exactly as in modern Almeida-descended Portuguese Bibles. This distinction did not arise in the Romans baseline (the Greek NT text uses κύριος uniformly and the baseline’s “lord” entry maps to that single Greek word), so it is a new, Critical-risk addition required specifically for this Old Testament curriculum. See Core Glossary.

2 Samuel 7:4-5

Text (ESV): “But that same night the word of the LORD came to Nathan, ‘Go and tell my servant David, Thus says the LORD: Would you build me a house to dwell in?’”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
דְּבַר־יְהוָה	devar-YHWH	the word of the LORD	authoritative divine speech-event; technical formula introducing prophetic revelation	the word of the LORD, the LORD’s word	Marks a decisive shift from human plan (Nathan’s v.3) to divine revelation — the entire covenant that follows is presented as God’s own initiative, not David’s idea.	”a palavra do SENHOR” — High risk. Directly engages the baseline’s “Inspiration of Scripture” doctrine risk: Brazilian Kardecism’s psicografia claims ongoing mediumistic “words” from discarnate spirits. This formula must be taught as a unique, authoritative, closed-canon revelatory event, not an instance of a general “channeling” phenomenon.
עֶבֶד	eved	servant, slave	political servant of a king; covenantal title of honor (“my servant David,” “my servant Moses”)	servant	Far from demeaning, “my servant David” is a covenant-office title (cf. Moses, later “my servant” applied messianically to the Davidic figure in Ezekiel 34:23-24 and Isaiah’s Servant Songs).	“servo” — Medium risk. Must not be flattened to “escravo” (which carries only the demeaning chattel-slavery sense in Portuguese); “servo” preserves the honorific covenant-office sense. Sets up trajectory toward Messianic “Servant” theology relevant to later curricula.

2 Samuel 7:6-7

Text (ESV): “I have not lived in a house since the day I brought up the people of Israel from Egypt… did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people Israel…”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
מִתְהַלֵּךְ	mithalekh	walking about, moving continually	itinerant, mobile existence	moving about, walking	God’s freely-chosen mobility with his pilgrim people — deliberate divine self-limitation, not divine deficiency.	”andando de um lado para outro” — Low risk; avoid a translation implying restlessness or weakness in God.
שֹׁפְטִים	shophtim	judges	the office of covenant deliverer-rulers in the pre-monarchic period (the book of Judges)	judges	Establishes the historical-covenantal timeline the Davidic covenant now supersedes — a new, permanent order replacing the cyclical judges era.	”juízes” — Low risk, standard term, directly referencing the book “Juízes.”
רָעָה	ra’ah	to shepherd, pasture, tend flocks	royal metaphor for just governance; pastoral care	shepherd, feed, tend	Kingship as shepherding — the dominant royal metaphor of the ancient Near East and of Scripture (cf. Ezek 34, Ps 23, John 10).	“pastorear” — Medium risk. Important building block for future Messianic/Shepherd-King curricula (John’s Gospel); must not be reduced to a merely agricultural sense in translation.

2 Samuel 7:8

Text (ESV): “Now therefore thus you shall say to my servant David, Thus says the LORD of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel.”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
יְהוָה צְבָאוֹת	YHWH tseva’ot	LORD of hosts/armies	divine title emphasizing sovereign command over heavenly and earthly armies	LORD of hosts, LORD Almighty	Underscores the sheer disproportion between David’s humble origin and the cosmic sovereignty of the God making this promise.	”SENHOR dos Exércitos” — High risk; must be rendered consistently every time this compound divine title occurs (it recurs through Samuel-Kings-Chronicles-Prophets) — inconsistent rendering (“Senhor Todo-Poderoso” in some traditions) would break cross-reference continuity for later OT curricula.
נָוֶה	naveh	pasture, grazing ground	pastoral dwelling place	pasture, sheepfold	David’s literal shepherd origins, grounding the shepherd-king metaphor of v.7 in his actual biography.	”pastagem” — Low risk.
נָגִיד	nagid	designated leader, prince, ruler-elect	one appointed/designated by God to rule, distinct from מֶלֶךְ (melekh, reigning king)	prince, ruler, leader, commander	Emphasizes divine designation and initiative in David’s rise, not self-promotion or dynastic entitlement — theologically parallel to the baseline’s “calling”/“chamado” doctrine (sovereign summons, not self-appointment).	“príncipe” or “soberano designado” — Medium risk; distinguish carefully from “rei” (melekh) — nagid stresses divine appointment prior to/alongside the title of king. First occurs at 5:2; reused here.

2 Samuel 7:9

Text (ESV): “And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth.”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
כָּרַת	karat	to cut, cut off	to destroy an enemy; idiomatically “to cut a covenant” (karat berith)	cut off, destroyed	Ironic resonance: the same verb used for covenant-cutting is here used for enemy-destruction — God’s covenant faithfulness and his judgment on David’s enemies are two sides of the same sovereign action.	”eliminar”/“exterminar” — Low risk in this verse’s specific sense, but translators should be aware of the idiom “cortar aliança” if karat berith appears elsewhere in the book (it underlies ch. 3’s covenant with Abner).
שֵׁם גָּדוֹל	shem gadol	a great name	fame, reputation, renown	a great name, a name great	Deliberate echo of the Abrahamic covenant promise (Gen 12:2, “I will make your name great”) — signals that the Davidic covenant is a further installment of God’s one unfolding redemptive promise.	”um nome grande/grandioso” — Medium risk; a competent translation should allow the intertextual echo with Genesis 12:2 to be recoverable (same phrase family), supporting later doctrine teaching on covenant continuity.

2 Samuel 7:10-11a

Text (ESV): “And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more… I will give you rest from all your enemies.”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
נָטַע	nata	to plant	agricultural planting; theological metaphor for secure, rooted settlement in the land	plant, establish	Land-promise theology — Israel secured in the land as a “planting” of God, echoing Eden and anticipating prophetic “planting” imagery (Jeremiah, Amos 9:15).	“plantar” — Low risk, standard metaphor that transfers naturally into Portuguese.
רָגַז	ragaz	to tremble, be disturbed, be agitated	fear/oppression under threat	disturbed, troubled, oppress	Promise of settled peace, contrasted with the turbulent Judges period referenced in v.11.	”perturbar” — Low risk.

2 Samuel 7:11b

Text (ESV): “Moreover, the LORD declares to you that the LORD will make you a house.”

This is the hinge verse of the passage: God reverses David’s building proposal. David wanted to build God a “bayit” (Temple); God announces he will build David a “bayit” (dynasty).

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
בַּיִת (again)	bayit	house	here specifically: dynasty, royal lineage	house, dynasty, royal line	The Davidic Covenant’s core content is announced here — God, not David, will be the builder. This is the theological pivot of the whole book.	”casa” — Critical risk at this specific occurrence; if a translator varies the word here (e.g., to “dinastia” for clarity), the deliberate wordplay linking vv.1-2 (David’s house), v.5 (a house for God), and v.11b/13 (a house for David = dynasty, and a house for God’s name = Temple, built by his son) collapses. A translator’s note is strongly recommended at v.11 to make the wordplay explicit for the reader rather than resolving it by lexical variation.

2 Samuel 7:12

Text (ESV): “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
מָלֵא יָמִים	male yamim (idiom)	your days being fulfilled/filled up	euphemism for the end of life/death	when your days are fulfilled, when you die	A common Hebrew death-euphemism; must be rendered idiomatically rather than literally, or it reads oddly in Portuguese.	”quando teus dias se cumprirem” — Low-Medium risk; a natural Portuguese idiom exists and should be used rather than a literal “quando teus dias estiverem cheios.”
זֶרַע	zera	seed, offspring	biological descendant(s); can be singular or collective; loaded messianic term throughout Scripture (Gen 3:15; 2 Sam 7; Gal 3:16)	offspring, seed, descendant, posterity	The near referent is Solomon; the far referent, confirmed by the NT’s use of this text (Luke 1:32-33; Acts 2:30; Heb 1:5), is the Messiah — this verse is a primary Old Testament root of the baseline’s “seed_of_david” term.	”descendência” — reuse baseline exactly: the baseline translation_memory.json already defines seed_of_david → “descendência de Davi” (Medium risk, Romans 1:3). This is the very OT text that entry depends on; Critical risk here because getting the near/far referent relationship wrong (either collapsing it into Solomon only, or skipping ahead to claim the text is “about Jesus” without the typological step) undermines the entire Messianic Hope doctrine this curriculum teaches.
מִמֵּעֶיךָ	mime’eikha	from your inward parts/bowels	literal physical descent (not adoption, not a spiritual/discarnate lineage)	from your own body, from your loins	Emphasizes literal, physical, genealogical descent — directly relevant given the baseline’s concern (in the Incarnation entry) that Brazilian readers may default to reincarnation-adjacent readings of bodily/spiritual lineage language.	”que sairá das tuas entranhas” / “que procederá de ti” — Medium-High risk; must clearly convey ordinary biological fatherhood, not a reincarnated or spiritually-transmigrated identity — guard against any reading that conflates dynastic “raising up” (hekim) with the Kardecist concept of a spirit returning in a new body.
הֵקִים	hekim (hiphil of קום, qum)	to raise up, cause to stand	to raise up a descendant/successor; to establish, fulfill, cause to arise	raise up, establish	Same root family (קום) that later appears in resurrection contexts (e.g., “he was raised,” Isaiah 26:19), but here means dynastic succession, not bodily resurrection.	”levantar” — Medium risk: must NOT be rendered with any wording resembling “ressurreição” or “reencarnação” (per baseline’s absolute forbidden-substitution rule); “levantar” (raise up, cause to succeed) is safe and standard, but a translator’s note distinguishing this dynastic sense from the later resurrection doctrine is prudent for teaching continuity.
מַמְלָכָה	mamlakah	kingdom, royal reign	the political kingdom of Israel/Judah under a given king; by extension, royal authority itself	kingdom, reign, royal power	The kingdom given to Solomon (and his line) that becomes, through prophetic and NT trajectory, the vehicle anticipating the “kingdom of God” (baseline term) fully revealed in Christ.	”reino” — High risk, new entry. Must be distinguished from the baseline’s kingdom_of_god (“reino de Deus,” Medium risk) — this is the human, historical Davidic kingdom of Israel, the earthly instrument through which God’s greater reign will ultimately be revealed, not yet the fully universal, spiritual “reino de Deus” of the Gospels/Romans. Conflating them collapses redemptive-historical progression.

2 Samuel 7:13

Text (ESV): “He shall build a house for my name, and I will establish the throne of his kingdom forever.”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
בַּיִת לִשְׁמִי	bayit lishmi	a house for my name	the Temple, understood as the dwelling place of God’s revealed presence/reputation (“name theology,” cf. Deuteronomy)	a house for my name	Immediate referent: Solomon’s Temple. Ultimate referent (per John 2:19-21 and Hebrews): Christ himself as the true temple/dwelling of God’s presence.	”casa para o meu nome” — High risk; requires a teaching note connecting this to Solomon’s Temple as the near fulfillment while flagging the further trajectory (without collapsing the two) toward Christ.
כִּסֵּא	kisse	throne	seat of royal authority; symbol of reigning power and legitimacy	throne	The central image of the Messianic Hope doctrine: an eternal throne promised to David’s line, ultimately fulfilled in Christ’s eternal reign (Luke 1:32-33).	“trono” — Critical risk, new entry. This word is the single most important term in the core passage for the “Messianic Hope Rooted in David’s Line” doctrine. No Portuguese ambiguity exists at the lexical level, but doctrinal risk is high: translators/teachers must consistently connect this throne-promise across 2 Sam 7, Ps 89, Luke 1, and Acts 2 without ever implying the promise failed or was merely metaphorical/political given the Babylonian exile’s apparent interruption of the dynasty.
עַד־עוֹלָם	ad-olam	forever, in perpetuity	unending duration; “to the vanishing point,” an idiom for permanence rather than a technical philosophical “eternity”	forever, everlasting, for all time	The throne’s permanence is guaranteed by God’s own faithfulness, not by unbroken human succession (which did in fact fail politically) — fulfilled ultimately in the resurrected, reigning Christ.	”para sempre” — Critical risk. Must not be softened to “por muito tempo” (for a long time) or a bounded era. Also must be kept distinct from any Kardecist framing of cyclical, self-perpetuating spiritual existence across reincarnations — this is a single, unbroken, divinely guaranteed dynastic and messianic permanence, not an impersonal cosmic cycle.

2 Samuel 7:14

Text (ESV): “I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men.”

This is the doctrinally densest verse in the passage and requires the most careful handling.

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
אָב	av	father	biological father; covenantal/adoptive father; royal patron	father	God’s covenantal, adoptive fatherhood of the Davidic king (near referent: Solomon) — royal adoption language common in ANE royal covenants (cf. Ps 2:7 “You are my Son, today I have begotten you”).	“pai” — Critical risk. The baseline reserves capitalized “Pai” as a Critical-risk term for God the Father in the fully-revealed Trinitarian sense (Romans 8, “Abba, Pai”). Here the referent is different: God’s covenantal fatherhood of the Davidic king (a royal-adoption category), not yet the NT doctrine of the believer’s adoption or the eternal Father-Son relation within the Godhead. A translator/teacher note is required distinguishing this royal-covenantal fatherhood from both (a) the baseline’s adoption doctrine applied to believers generally and (b) the unique eternal Father-Son relation the NT will identify Jesus with.
בֵּן	ben	son	biological son; covenantal/adoptive son; royal heir	son	Immediate referent: Solomon, adopted into a father-son covenant relationship as God’s vice-regent. Hebrews 1:5 quotes this verse of Christ, applying it typologically to the ultimate Davidic Son.	”filho” — Critical risk. MUST NOT be conflated with the baseline’s son_of_god entry (“Filho de Deus,” Critical, reserved for Christ’s unique, eternal, co-equal divine Sonship). 2 Samuel 7:14’s “son” is a human, adopted, disciplinable royal son (proven by the very next clause about committing iniquity — something impossible of the sinless eternal Son). The typological line from Solomon’s sonship to Christ’s unique Sonship must be taught explicitly as fulfillment by escalation, not identity — the human king’s failed sonship reveals the need for, and points toward, a greater, sinless Son.
עָוֹן	avon	iniquity, guilt, culpable wrongdoing	moral guilt requiring consequence/punishment; can also mean “the punishment for iniquity” by metonymy	iniquity, guilt, wrongdoing, sin	Anticipates the Davidic line’s real moral failure (fulfilled acutely in David’s own sin in ch. 11-12, and recurrently in the divided kingdom) — the covenant explicitly builds in a mechanism for disciplining royal sin without revoking the covenant itself.	”iniquidade” — High risk, new entry (not in baseline). Distinguish from the baseline’s general sin entry (“pecado,” Medium risk): avon specifically carries the sense of culpable guilt that incurs consequence, which is doctrinally essential for “Consequences of Sin within the Covenant Family.” As with baseline’s sin entry, must be kept apart from any Kardecist “erro a ser corrigido em vidas futuras” framing — the discipline in view is immediate, this-life, fatherly discipline, not a corrective process spread across incarnations.
שֵׁבֶט אֲנָשִׁים / נִגְעֵי בְנֵי אָדָם	shevet anashim / nig’ei venei adam	rod of men / stripes (plagues) of the sons of men	ordinary human means of discipline (as opposed to divine, supernatural, or covenant-annulling judgment)	rod of men, human discipline / plagues, stripes, blows	Signals that the promised discipline for royal sin will come through ordinary historical means (invading nations, family strife, etc.) — real consequence, but explicitly not covenant termination.	”vara de homens” / “açoites dos filhos dos homens” — Medium risk; must be rendered so as to preserve the “fatherly discipline, not rejection” sense central to the doctrine “God’s Steadfast Love despite Human Failure” — avoid translation choices that suggest arbitrary or purely punitive violence disconnected from covenant relationship.

2 Samuel 7:15

Text (ESV): “But my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you.”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
חֶסֶד	chesed	steadfast love, covenant loyalty, loyal kindness	a relational term combining loyalty, love, mercy, and faithfulness specifically within a covenant bond; broader and more relational than a single English or Portuguese word can capture	steadfast love, lovingkindness, mercy, faithful love	THE central term of the doctrine “God’s Steadfast Love despite Human Failure.” Unlike Saul, whose covenant standing as king was permanently revoked (1 Sam 15), David’s line will experience real discipline (v.14) but never final covenant abandonment. This is the theological hinge distinguishing conditional office (Saul) from an unconditional dynastic promise (David).	NEW GLOSSARY ENTRY, Critical risk. No baseline entry exists for chesed. Recommended standardized rendering: “amor leal” (loyal/steadfast love), chosen over the more common but theologically thinner Almeida-tradition renderings “benignidade” (archaic-sounding, low relational warmth in contemporary Portuguese) and “misericórdia” (which properly translates rachamim/compassion, a related but distinct Hebrew term, and risks blurring chesed’s specifically covenantal loyalty sense into generic pity). “Amor leal” must be used consistently every time chesed appears (7:15; 9:1,3,7; 22:51) so learners can track the doctrine across the book. Risk: if rendered inconsistently (sometimes “graça,” sometimes “misericórdia,” sometimes “bondade”) the doctrine’s terminological backbone dissolves for the learner.
סוּר	sur	to turn aside, depart, be removed	withdrawal of favor/relationship; deposition from office	depart, turn away, remove	Contrasts David’s future (chesed remains despite discipline) with Saul’s past (kingship permanently removed) — the crux of the “steadfast love despite failure” doctrine.	”desviar-se”/“apartar-se” — Medium risk; must clearly carry the sense of complete removal (as happened to Saul) so that its negation (“will not depart”) reads as a strong, decisive promise.

2 Samuel 7:16

Text (ESV): “And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
נֶאְמָן	ne’eman	made sure, confirmed, faithful, trustworthy	from the root אמן (‘mn), the same root underlying “Amém” — describes something firm, reliable, unshakeable	be established, be sure, be confirmed, be faithful	The promise’s permanence rests on God’s own reliability, not David’s or his heirs’ performance — theological bedrock for assurance-of-covenant teaching, structurally parallel to Romans’ assurance_of_salvation doctrine.	”firme”/“confirmado” — High risk; worth noting the etymological link to “Amém” (which the baseline already retains as a transliterated term) as a teaching opportunity: God’s promise is as reliable as the word “Amém” itself affirms.
כִּסֵּא נָכוֹן	kisse nakhon	throne established/fixed	secure, immovable royal authority	throne established, throne shall be established	Second, climactic repetition of “throne” and “forever” language in this short passage — deliberate emphasis.	”trono estabelecido” — reuse “trono” (see v.13) and “estabelecer” consistently; Critical risk, same considerations as v.13.

Note on “covenant” terminology at v.16: the word בְּרִית (berith, “covenant”) does not literally occur anywhere in 2 Samuel 7:1-17, even though this passage is universally titled “the Davidic Covenant” in Christian doctrine and even in most study Bible headings. The covenantal character of the promise is established by its unconditional, sworn, dynastic structure and is confirmed explicitly as ברית (berith) only later, in 2 Samuel 23:5 (“he has made with me an everlasting covenant”) and in Psalm 89:3-4, 28, 34. Translators and teachers must not assume the word “aliança” needs to appear in 2 Samuel 7 itself; instead, the doctrine title “Davidic Covenant” (a alianca davídica) should be explicitly taught as an inference the rest of Scripture confirms, with 2 Samuel 23:5 cited as the passage that names it directly. This is a distinct and important translation-requirements finding: doctrine-title vocabulary and source-text vocabulary do not always match verse-for-verse.

2 Samuel 7:17

Text (ESV): “In accordance with all these words, and in accordance with all this vision, Nathan spoke to David.”

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Portuguese rendering & risk
חָזוֹן	chazon	vision	a category of prophetic revelation, often visual/auditory	vision	Confirms that everything in vv. 5-16 is not Nathan’s private counsel (contrast v.3!) but authoritative prophetic revelation — closes the narrative frame opened at v.4’s “the word of the LORD came to Nathan."	"visão” — Low-Medium risk; ties to the “Inspiration of Scripture” doctrine risk already flagged at v.4-5 (devar-YHWH) regarding Kardecist psicografia; the two terms (davar, chazon) should be taught together as reinforcing categories of unique, closed prophetic revelation.
דָּבָר	davar	word, matter, thing	speech-act; also generically “thing” or “matter” (polysemous)	words, matters, things	Reinforces the “word” theme bracketing the whole unit (cf. v.4’s devar-YHWH).	“palavras” — Low risk.

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PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — David’s Lament over Saul and Jonathan

Terms	Variants	Theological meaning	Portuguese rendering & risk
מְשִׁיחַ יְהוָה meshiach YHWH the LORD’s anointed	the reigning king, set apart by anointing oil as God’s chosen ruler; a functional royal-office title, not yet the technical eschatological title “the Messiah” the LORD’s anointed	Saul, though rejected as a dynasty-founder, remains “the LORD’s anointed” until his death — David’s scrupulous refusal to harm “the LORD’s anointed” (also in chs. 24, 26 of 1 Samuel) establishes reverence for the office that later attaches to David’s own line and, ultimately, to the technical Messiah.	”o ungido do SENHOR” — Critical risk, new entry. Must be rendered with lowercase “ungido,” NOT the baseline’s capitalized “Messias” (which the Romans package reserves for the fulfilled, unique, eternally divine figure). Using “Messias” here would prematurely and wrongly identify Saul (or later, any reigning Davidic king) with the technical NT title. The trajectory from “ungido” (any anointed king) to “Messias” (the ultimate Anointed One) must be taught explicitly, not merged.
אַהֲבָה ahavah love	affection, loyalty, covenantal friendship-love (as between Jonathan and David) love	David’s covenant friendship-love for Jonathan (1:26) — a human covenant-loyalty bond, illustrative of chesed-adjacent themes though a different Hebrew root.	”amor” — Low-Medium risk; keep distinct from “amor leal” (chesed) reserved for divine covenant love, though the concepts are related.
קִינָה qinah lament, dirge	funeral poetry genre lament, elegy, dirge	Genre marker; theologically significant as inspired Scripture mourning fallen leaders honestly, without triumphalism.	”lamento”/“elegia” — Low risk.

Chapter 2 — David Anointed King over Judah

Terms	Variants	Theological meaning	Portuguese rendering & risk
מָשַׁח mashach to anoint (verb)	ritual act of pouring oil to consecrate someone to an office (king, priest, prophet) anoint	The ritual act that inaugurates David’s kingship over Judah (2:4) — root of the noun mashiach; first of three anointings of David (here, 5:3, and implicitly reaffirmed by covenant in ch. 7).	“ungir” — Medium risk, new entry; keep verb consistent with the noun “ungido” above so learners see the derivational connection.
מֶלֶךְ melekh king	the office of reigning monarch king	Distinguished from nagid (7:8) as the formal title once someone actually reigns; David becomes melekh over Judah here, later over all Israel (5:3).	“rei” — Low risk, standard term.

Chapter 3 — Abner’s Defection; Covenant with Abner

Terms	Variants	Theological meaning	Portuguese rendering & risk
בְּרִית berith covenant	a formal, binding relational agreement, sworn and often ratified by a ritual act (“cutting” a covenant) covenant, treaty, pact	First explicit occurrence of the technical covenant word in the book (3:12-13, 21): David’s political covenant with Abner. Establishes the semantic and narrative background against which the greater covenant of ch. 7 (never called “berith” there, but confirmed as such in 23:5) must be read.	Reuse baseline exactly: covenant → “aliança” (High risk per baseline). Note for teachers: this is a human political covenant, distinct in weight from God’s unconditional covenant with David in ch. 7 and 23:5, though the same Portuguese word is used for both — the distinction must be taught contextually, not lexically.
בֵּית שָׁאוּל / בֵּית דָּוִד beit Sha’ul / beit David house of Saul / house of David	dynastic households in political competition house of Saul, house of David	Sets up the “house” (dynasty) theme that culminates in God’s promise to build David’s “house” in ch. 7 — Saul’s house grows weaker, David’s stronger (3:1), foreshadowing the permanent transfer of dynastic legitimacy.	”casa de Saul” / “casa de Davi” — reuse “casa” per ch.7 conventions above; Medium-High risk for the same wordplay-preservation reasons noted at 7:1, 11.

Chapter 4 — Murder of Ish-bosheth

No major new theological vocabulary; reuses the “house of Saul” dynastic-decline theme from ch. 3. One notable term:

Terms	Variants	Theological meaning	Portuguese rendering & risk
דָּם נָקִי dam naqi innocent blood	bloodguilt requiring judicial reckoning innocent blood	David’s execution of Ish-bosheth’s murderers (4:11-12) affirms that bloodguilt cannot be ignored even when the death politically benefits David — moral seriousness that will resurface acutely regarding David’s own bloodguilt in ch. 11-12.	”sangue inocente” — Medium risk; establishes the bloodguilt category used more heavily later (ch. 12, 21).

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

Terms	Variants	Theological meaning	Portuguese rendering & risk
נָגִיד nagid designated leader, prince-elect	(see full treatment at 7:8) prince, ruler, leader	First occurrence (5:2) — “you shall be nagid over Israel” — chronologically precedes but is theologically identical to the ch. 7 usage.	”príncipe”/“soberano designado” — same Medium risk treatment as at 7:8; reuse consistently.
כּוּן (הֵכִין) hekhin (from kun) to establish, make firm	to confirm/secure a position, office, or promise establish, confirm	”The LORD… established him king” (5:12) — first occurrence of the kun root that becomes the theological backbone verb of ch. 7 (vv. 12, 13, 16) and 23:5.	”estabelecer” — Medium-High risk, new entry; must be rendered consistently every time this root recurs, since it is the verb load-bearing the entire covenant’s permanence claim.
מְצוּדָה metsudah stronghold, fortress	fortified stronghold, refuge stronghold, fortress, citadel	David’s capture of the stronghold of Zion (5:7, 9) — becomes the City of David, the eventual site bound up with covenant and Temple theology; also a recurring metaphor for God himself (used of God in ch. 22).	“fortaleza” — Low-Medium risk; note the later theological reuse of this word-family as a divine epithet in ch. 22.

Chapter 6 — The Ark Brought to Jerusalem

Terms	Variants	Theological meaning	Portuguese rendering & risk
אֲרוֹן בְּרִית יְהוָה aron berith YHWH the ark of the covenant of the LORD	the covenant chest, God’s enthroned presence, “who sits enthroned on the cherubim” (6:2) ark of the covenant of the LORD	The explicit phrase “ark of the covenant” appears here (unlike ch. 7, where “covenant” is implicit) — directly grounds the covenant vocabulary used throughout the book.	”arca da aliança do SENHOR” — reuse “aliança” (baseline) + “SENHOR” (new Divine Names convention above); High risk, must be handled consistently with both established terms.
קֹדֶשׁ qodesh holiness, sacredness	set-apartness; ritual and moral purity; danger/awe associated with divine presence holy, holiness, sacred	Uzzah’s death for touching the ark (6:6-7) — dramatizes that God’s holiness is not a domesticated or casually-approached quality, a needed corrective in a culture (Brazilian folk religiosity broadly) where the sacred/profane boundary can be blurred by syncretistic practice.	reuse baseline’s holy → “santo”/“santidade” (Medium risk per baseline); note here the intensified narrative illustration of the doctrine, useful for teaching.
כִּרְכֵּר (מְכַרְכֵּר) mekharker dancing, whirling	ecstatic worship dance danced, whirled	David’s uninhibited worship before the ark (6:14-16) — joyful, physical, wholehearted devotion to YHWH specifically, in deliberate contrast to any dance/possession practice associated with other spirits.	”dançava” — Low-Medium risk; teachers should note the contrast with Afro-Brazilian ritual dance/possession practices (Candomblé/Umbanda) already flagged in the baseline’s spiritual_gifts entry — David’s dance is exuberant covenant worship of the one true God, not incorporação of a spirit.

Chapter 7 — THE CORE PASSAGE

See Part 1 above for full verse-by-verse treatment (7:1-17). Verses 18-29 (David’s prayer of response, not required for verse-by-verse treatment but relevant vocabulary) reuse “bayit” (house), “berith”-adjacent covenant language, and introduce אֲדֹנָי יְהוִה (Adonai YHWH, “Sovereign LORD” / “Lord GOD”) — a double divine title requiring careful rendering as “Senhor DEUS” or “SENHOR Deus” depending on convention; flagged here as High risk for consistency in any lesson materials extending past v.17.

Chapter 8 — David’s Victories and Administration

Terms	Variants	Theological meaning	Portuguese rendering & risk
מִשְׁפָּט וּצְדָקָה mishpat u-tsedaqah justice and righteousness	the paired formula for ideal royal governance: right judicial rule (mishpat) and right moral/relational conduct (tsedaqah) justice and righteousness, justice and equity	”David administered justice and righteousness (tsedaqah) to all his people” (8:15) — the ideal Davidic king embodies covenant tsedaqah communally/politically, distinct from (but a conceptual forerunner of) the forensic, individual “justiça”/righteousness-by-faith doctrine central to Romans.	reuse baseline righteousness → “justiça” (Critical risk per baseline) — but flag explicitly: here the sense is royal/social justice in governance, not the baseline’s soteriological “right standing before God received through faith.” Teachers must distinguish the OT king’s righteous rule from the NT believer’s imputed righteous status, or Romans’ doctrine will be read anachronistically back into 2 Samuel 8.

Chapter 9 — David’s Kindness to Mephibosheth

Terms	Variants	Theological meaning	Portuguese rendering & risk
חֶסֶד chesed steadfast love, covenant loyalty	(see full treatment at 7:15) kindness, steadfast love, loyalty	David’s chesed “for Jonathan’s sake” to the crippled, powerless Mephibosheth (9:1, 3, 7) is a human enactment of the very covenant loyalty God promises David in 7:15 — narrative illustration of the doctrine “God’s Steadfast Love despite Human Failure,” modeled downward into human relationships.	reuse “amor leal” (established at 7:15) — Critical risk for consistency; this is the doctrine’s central narrative demonstration and must use the identical Portuguese term as the core passage.

Chapter 10 — War with Ammon and Aram

No major new theological vocabulary; reuses covenant-loyalty and kingship terms already established. One minor term:

Terms	Variants	Theological meaning	Portuguese rendering & risk
חֶרְפָּה cherpah shame, disgrace, reproach	public humiliation, dishonor shame, disgrace, reproach	The Ammonite humiliation of David’s messengers escalates a treaty-kindness (chesed, 10:2) into war — illustrating how honor/shame dynamics function in the ANE covenant world.	”vergonha”/“humilhação” — Low risk.

Chapter 11 — David’s Sin with Bathsheba

Terms	Variants	Theological meaning	Portuguese rendering & risk
רַע בְּעֵינֵי יְהוָה ra be’einei YHWH evil in the eyes of the LORD	standard OT covenant-evaluation formula for serious sin the thing… was evil in the eyes of the LORD, displeased the LORD	The narrator’s own theological verdict (11:27) on David’s adultery and murder — establishes, ahead of Nathan’s confrontation in ch. 12, that this is covenant-breaking sin, not merely a private moral lapse.	”foi mau aos olhos do SENHOR” — High risk, new entry; a recurring OT evaluative formula (used of kings throughout Kings/Chronicles) that must be rendered consistently for future OT curricula, and must retain full moral seriousness (not softened to “não foi bem visto”).

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

Terms	Variants	Theological meaning	Portuguese rendering & risk
חָטָא chata to sin, to miss the mark	moral transgression against a personal God sin, sinned	David’s confession “חָטָאתִי לַיהוָה” — “I have sinned against the LORD” (12:13) — the single most direct statement of “David’s Sin and Repentance,” the doctrine this curriculum names explicitly.	reuse baseline exactly: sin → “pecado” (Medium risk per baseline registry, though this curriculum’s doctrine registry should elevate the routing for this specific passage given its doctrinal centrality — see doctrine-risk note below). Render David’s confession as “Pequei contra o SENHOR” — must retain the personal object “against the LORD” (not a generic “cometi um erro”), directly guarding against the baseline-documented Kardecist “erro a ser corrigido em vidas futuras” reading of moral failure.
הֶעֱבִיר (עבר) he’evir (from avar) to cause to pass over, remove, take away	to remove guilt or consequence put away, taken away, forgiven	”The LORD has put away your sin” (12:13b) — an immediate, gracious removal of guilt in response to genuine confession, without erasing all temporal consequence (the child’s death, 12:14). Establishes an OT root for the doctrine of forgiveness the NT will develop into full atonement theology.	”o SENHOR tirou/perdoou o teu pecado” — High risk, new entry; must be taught carefully alongside v.14’s continuing consequences so that forgiveness is not confused with consequence-free restoration — directly supports “Consequences of Sin within the Covenant Family” as a distinct doctrine from forgiveness itself.
חֶרֶב cherev sword	literal weapon; metonym for violent conflict/judgment sword	”the sword shall never depart from your house” (12:10) — the specific, historically-fulfilled consequence-oracle (Amnon, Absalom, Adonijah all die violently) that anchors “Consequences of Sin within the Covenant Family” for the rest of the book.	”espada” — Medium risk; should be flagged in teaching materials as the verse controlling the interpretation of chs. 13-20.

Chapter 13 — Amnon, Tamar, and Absalom’s Hatred

Terms	Variants	Theological meaning	Portuguese rendering & risk
נְבָלָה nevalah disgraceful folly, outrageous wickedness	a grave, shameful violation of covenant order (cf. Gen 34; Judg 19-20) such a disgraceful thing, such a vile thing, folly	Tamar’s protest, “such a thing is not done in Israel” (13:12), names Amnon’s coming assault with a technical term for covenant-community-shattering sin — the sword-consequence of ch. 12 begins to unfold concretely within David’s own household.	”loucura hedionda”/“tal coisa vergonhosa” — Medium-High risk, new entry; a strong term, must not be softened to a mild “erro” or “insensatez,” since it names sin severe enough to threaten the entire community’s moral order.

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

Terms	Variants	Theological meaning	Portuguese rendering & risk
גֹּאֵל הַדָּם go’el ha-dam avenger/redeemer of blood	the kinsman legally responsible for avenging a relative’s murder; same root (גאל, go’el) that elsewhere carries the positive theological sense of “kinsman-redeemer” (Ruth, Job 19:25) avenger of blood, blood avenger	Used here (14:11) in its narrow legal-vengeance sense, but the root’s broader redemption theology (a near relative who acts to rescue/restore) is worth flagging for translators, since the same word family will carry positive messianic freight elsewhere in Scripture.	”vingador do sangue” — Medium risk; teachers should note (without over-reading this specific narrow legal usage) the word family’s broader “redeemer” theology relevant to future curricula.

Chapter 15 — Absalom’s Rebellion

Largely narrative; reuses “house,” kingship, and covenant-loyalty vocabulary already established. One minor formula worth noting:

Terms	Variants	Theological meaning	Portuguese rendering & risk
חַי־יְהוָה chai-YHWH as the LORD lives	solemn oath formula invoking God’s own life as guarantee as the LORD lives	Ittai the Gittite’s oath of loyalty to David (15:21) — echoes the personal, covenantal loyalty (chesed-adjacent) that the doctrine of steadfast love models throughout the book.	”tão certo como vive o SENHOR” — Low-Medium risk; standard OT oath formula, should be rendered consistently across future OT curricula.

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

Terms	Variants	Theological meaning	Portuguese rendering & risk
קְלָלָה qelalah curse	invoked judgment/misfortune; the covenant-curse category (cf. Deut 27-28) curse, cursing	Shimei’s curse against David (16:5-8) is narratively framed as possibly permitted by God as part of the “sword” consequence-oracle of 12:10-11 — David’s own response (“let him curse… it may be the LORD will look on my affliction,” 16:11-12) models humble acceptance of consequence without despair, reinforcing “God’s Steadfast Love despite Human Failure."	"maldição” — Medium-High risk, new entry; pair conceptually with covenant-blessing vocabulary (not otherwise prominent in 2 Samuel) for teaching the wider Deuteronomic blessing/curse background.

Chapter 17 — Hushai’s Counsel Defeats Ahithophel’s

No major new theological vocabulary; reuses kingship and conflict terms. One term worth flagging for doctrinal continuity:

Terms	Variants	Theological meaning	Portuguese rendering & risk
עֵצָה etsah counsel, advice	human strategic advice, contrasted with divine sovereign purpose counsel, advice	”the LORD had ordained to defeat the good counsel of Ahithophel” (17:14) — an explicit statement of God’s sovereign governance working through and over human decision-making, directly parallel to the baseline’s providence doctrine and its flagged Kardecist “lei de causa e efeito” risk.	”conselho” — Medium-High risk; teachers should connect this verse explicitly to the baseline’s providence doctrine, reinforcing that God’s governance here is personal and purposive (favoring David’s house per the ch. 7 promise), not an impersonal causal law.

Chapter 18 — Absalom’s Death; David’s Mourning

No new theological vocabulary; reuses “son” (ben) and “house” (bayit) language from chs. 7 and 12-13, applied here with poignant dramatic irony — the father grieving the death of a rebellious son (“O Absalom, my son, my son!”) echoes and inverts the father-son covenant language of 7:14, illustrating the human cost of the “sword” consequence-oracle without introducing new vocabulary requiring separate glossary treatment.

Chapter 19 — David’s Return as King

No new theological vocabulary; reuses kingship, “house,” and covenant-restoration language already established in chs. 2-7.

Chapter 20 — Sheba’s Rebellion

Terms	Variants	Theological meaning	Portuguese rendering & risk
נַחֲלָה nachalah inheritance, portion, allotted possession	land/property inheritance; by extension, covenant belonging inheritance, portion, share	Sheba’s rallying cry, “we have no portion (chelek) in David, no inheritance (nachalah) in the son of Jesse” (20:1) — a rejection of covenant belonging to David’s house, framed in inheritance language directly relevant to the baseline’s adoption doctrine (full inheritance rights).	“herança”/“parte” — Medium risk, new entry; useful bridge term to the baseline’s adoption/inheritance theology (Romans 8), since the language of belonging-through-inheritance recurs across both Testaments.

Chapter 21 — The Gibeonites Avenged; Famine as Covenant Consequence

Terms	Variants	Theological meaning	Portuguese rendering & risk
בִּקֵּשׁ אֶת־פְּנֵי יְהוָה biqqesh et-penei YHWH to seek the face of the LORD	to seek God’s favor/presence, especially in crisis or repentance David sought the face of the LORD, David inquired of the LORD	David’s response to famine (21:1) — models covenant-community repentance and inquiry, structurally parallel to (though distinct from) his personal repentance in ch. 12.	”buscou a face do SENHOR” — Medium-High risk, new entry; an important recurring OT idiom for seeking God’s favor, distinct from Kardecist “buscar espíritos guias” or mediumistic inquiry — must be clearly anchored to prayer/inquiry addressed to the one true covenant God.
רָעָב ra’av famine	agricultural/covenant-curse category of judgment (cf. Deut 28:23-24) famine	Presented as a covenant consequence for unaddressed bloodguilt (Saul’s broken treaty with the Gibeonites, Josh 9) — reinforces “Consequences of Sin within the Covenant Family” at a national, multi-generational level, beyond David’s personal sin.	”fome” — Low-Medium risk; teachers should connect this to the wider Deuteronomic covenant-curse framework.

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

Terms	Variants	Theological meaning	Portuguese rendering & risk
יְשׁוּעָה / יֶשַׁע yeshuah / yesha salvation, deliverance	rescue from mortal danger/enemies; theological deliverance salvation, deliverance, my salvation	”The God of my rock… the horn of my salvation” (22:2-3) — David’s personal, historical deliverance from enemies, poetically expanded into praise of God as Savior; this OT usage is a direct semantic ancestor of the baseline’s salvation doctrine.	reuse baseline exactly: salvation → “salvação” (Critical risk per baseline). Teachers must note the (legitimate) progression from this-worldly deliverance-from-enemies (2 Sam 22) to the fuller NT doctrine of reconciliation with God (Romans) — the OT sense is a real but partial anticipation, not to be treated as identical, yet also not divorced from the fuller doctrine as though unrelated.
סֶלַע / מָגֵן / מְצוּדָה sela / magen / metsudah rock / shield / fortress	metaphors of divine protection and refuge rock, shield, fortress, stronghold	A cluster of protective-God metaphors (22:2-3) reinforcing God’s personal, faithful defense of his anointed king — thematically continuous with the covenant promise of “rest from enemies” in 7:1, 9-11.	”rocha”/“escudo”/“fortaleza” — Low-Medium risk, standard metaphors that transfer naturally into Portuguese devotional vocabulary.
וַיִּתֶּן־לִי כְּצִדְקָתִי vayiten-li ketsidqati he rewarded me according to my righteousness	covenant faithfulness rewarded within the terms of the Mosaic/royal covenant — NOT a claim to sinless merit before God in the soteriological (Romans) sense he dealt with me according to my righteousness	David’s claim of relative covenant faithfulness (22:21, 25) must be read within its genre (royal thanksgiving psalm, comparative righteousness among covenant options) and not imported into Romans’ doctrine of imputed_righteousness, which explicitly excludes any claim to self-achieved standing before God.	reuse baseline term “justiça” but flag High risk of doctrinal confusion: teachers must explicitly distinguish this covenant-loyalty claim from the baseline’s Critical-risk soteriological doctrine, or David’s song could be misread as contradicting Romans’ sola fide teaching.
מְשִׁיחוֹ (v.51) meshicho his anointed	(see “ungido” treatment, ch.1) his anointed	The Song’s climactic final line — “He shows steadfast love (chesed) to his anointed (mashiach), to David and his offspring (zera) forever” — is a one-verse synthesis of the entire Davidic Covenant doctrine cluster: salvation, chesed, anointing, and everlasting offspring together.	”ao seu ungido… e à sua descendência, para sempre” — Critical risic convergence point; every term here (ungido, amor leal, descendência, para sempre) must match the renderings established in the core passage exactly, since this verse functions as the book’s own doctrinal summary of ch. 7.

Chapter 23 — David’s Last Words; the Everlasting Covenant Named

Terms	Variants	Theological meaning	Portuguese rendering & risk
בְּרִית עוֹלָם berith olam everlasting covenant	a covenant explicitly and permanently binding, without expiration an everlasting covenant	This is the verse (23:5) that explicitly names the Davidic Covenant as “berith” — the direct textual companion to ch. 7, where the word itself does not occur. “Has he not made with me an everlasting covenant, ordered in all things and secure?"	"aliança eterna” — reuse baseline covenant → “aliança” (High risk) combined with “eterna”/“para sempre” (Critical, per ch.7 treatment); this verse should be taught in every lesson on the Davidic Covenant alongside 7:1-17, since it is the Bible’s own explicit naming of what ch. 7 only implies.
רוּחַ יְהוָה ruach YHWH the Spirit of the LORD	God’s Spirit acting in and through a person, here specifically inspiring prophetic speech the Spirit of the LORD	”The Spirit of the LORD speaks by me, his word is on my tongue” (23:2) — David’s own claim to Spirit-inspired speech, an important Old Testament data point for the doctrine of the Spirit’s personal, active work, later fully revealed as the third Person of the Trinity.	New entry, High risk. Distinguish this OT phrase, “Espírito do SENHOR,” from the baseline’s fully Trinitarian NT term holy_spirit → “Espírito Santo” (Critical risk). These refer to the same divine Spirit under progressive revelation, not two different spirits — but the OT phrase should not be flattened into “Espírito Santo” without a note on the canonical trajectory, nor should the distinction be used to imply the OT Spirit is impersonal or different in kind (which would open the door to a syncretistic Kardecist “espírito guia” misreading).

Chapter 24 — The Census, the Plague, and the Altar at Araunah’s Threshing Floor

Terms	Variants	Theological meaning	Portuguese rendering & risk
וַיָּסֶת vayaset (from סות, sut) he incited, moved, stirred up	to provoke someone to act, often toward judgment he incited, he moved	”The anger of the LORD… incited David” (24:1) against the parallel 1 Chronicles 21:1 (“Satan stood up… and incited David”) — a text-critical/theological point requiring careful handling: Scripture can attribute the same event to God’s sovereign permission (2 Sam) and to Satan’s active temptation (1 Chr) without contradiction, illustrating compatibilist divine sovereignty relevant to the baseline’s providence doctrine.	”incitou” — High risk; teaching materials should address the two-source tension directly rather than silently harmonizing or silently ignoring it, since a Brazilian audience versed in either strict determinism (via folk fatalism) or the Kardecist “lei de causa e efeito” needs a clear model of personal divine sovereignty operating through, not erasing, human and even adversarial agency.
מִזְבֵּחַ / עֹלָה / זְבָחִים שְׁלָמִים mizbe’ach / olah / zevachim shelamim altar / burnt offering / peace offerings	sacrificial worship vocabulary; the burnt offering wholly consumed, the peace offering shared in fellowship altar, burnt offering, peace offerings, fellowship offerings	David’s purchased altar and sacrifices at Araunah’s threshing floor (24:18-25) both halt the plague and identify the future site of Solomon’s Temple (2 Chron 3:1) — directly fulfilling the “house for my name” promise of 7:13 and closing the book on a note of atonement and worship.	”altar”/“holocausto”/“ofertas pacíficas” — Medium-High risk, new entries; these are foundational sacrificial-system terms that later curricula (Leviticus, Hebrews) will depend on; render according to established Portuguese Bible convention (Almeida) for consistency across future Language Packages.
דֶּבֶר dever plague, pestilence	covenant-curse category of judgment (cf. Deut 28:21) plague, pestilence	The specific consequence for the census sin — reinforces “Consequences of Sin within the Covenant Family” one final time as the book closes, while the chapter’s resolution (altar, sacrifice, cessation of the plague) also anticipates the doctrine of atonement developed fully in the NT.	”peste”/“praga” — Medium risk; standard covenant-curse vocabulary.

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Summary Observations for Phase 1 Step 2 and Beyond

1. Divine Names (YHWH/SENHOR vs. Adonai/Senhor) is a wholly new, Critical-risk translation requirement introduced by this Old Testament curriculum that the Romans (NT) baseline did not need to address. It must be added to the destination-language translation memory before Phase 2 processing begins.
2. חֶסֶד (chesed) is the single most doctrine-critical new term in this Language Package, standing behind the doctrine “God’s Steadfast Love despite Human Failure.” The recommended standardized rendering is “amor leal,” used consistently at 7:15, 9:1/3/7, and 22:51.
3. The core passage’s “father/son” language (7:14) requires the sharpest new doctrinal guardrail in this package: it must never be merged with the baseline’s Critical-risk son_of_god/father entries reserved for Christ’s unique eternal Sonship, even though the NT (Hebrews 1:5) does apply 7:14 typologically to Christ. Fulfillment-by-escalation, not identity, is the required teaching frame.
4. “Covenant” (berith) does not appear in the core passage itself (2 Sam 7:1-17) but is supplied by 2 Samuel 23:5. Lesson materials on the Davidic Covenant must cite both passages together.
5. מָשִׁיחַ (mashiach) in 2 Samuel is a common royal-office title (“ungido”) applied to Saul and David as reigning kings, and must be kept distinct from the baseline’s capitalized technical term “Messias,” while still supporting the trajectory that culminates in that title — resolved most clearly at 22:51 and 23:1, which lesson materials should treat as the book’s own bridge between “an anointed king” and “the Messiah.”