1 Chronicles — Linguistic Gap Analysis (Hmong Language Package)

0. Purpose and Method

This document performs the Phase 1 Step 8 gap analysis required before doctrine-risk finalization and Phase 2 requirements drafting. It answers four questions for the whole book, first chapter to last:

1. For each of the five assigned doctrines, what Hmong vocabulary is available, where is it weak, and what is the recommended strategy?
2. Where does the destination language have no native lexical item (a comprehension gap), versus where does it have too many overlapping native items competing for the same theological space (a crowded semantic neighborhood needing a fence)?
3. For each hard case, was the correct move transliteration (import the form) or paraphrase/periphrasis (build a descriptive Hmong phrase), and why?
4. Ranked across the whole letter, which ambiguities carry the highest risk of inverting or neutralizing a doctrine if left unaddressed in Phase 2 content generation?

Every chapter (1-29) is treated as in-scope. Chapters contributing no new gap beyond what is already logged are explicitly marked “reviewed, no new gap” rather than silently omitted (§6).

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1. Doctrine Vocabulary Matrix

1.1 Genealogy and the Continuity of God’s People

Available Hmong terms	Weaknesses	Recommended strategy
keeb kwm caj ces (genealogy/generations), xeem / caj ces (tribe), tsev neeg / txheeb ci (clan), tus tub hlob (firstborn), thaj av qub txeeg qub teg (inheritance/territory), tus qub txeeg qub teg (heir), npe (name), cov xeeb ntxwv (offspring/seed), cov seem (remnant)	This is the strongest semantic-bridge doctrine in the whole curriculum — Hmong clan-genealogy record-keeping (keeb kwm), the xeem clan system, and eldest-son primacy (tus tub hlob) are living cultural practices, not comprehension gaps. The weakness is not lexical but theological: Hmong genealogical continuity is normally read as human clan-honor and ritual ancestor-veneration obligation (pehawm dab, feeding/honoring ancestors to secure their favor), whereas 1 Chronicles 1-9 frames genealogical continuity as God’s covenant-preserving act despite human unfaithfulness (ch.5 apostasy, ch.9 post-exilic remnant).	Retain all inherited positive-bridge terms unchanged. Every genealogy-heavy lesson (chs.1-9) must carry an explicit framing note: the names are preserved because God keeps His covenant promise, not because the ancestors are ritually honored/appeased to secure blessing. Ch.5’s apostasy-and-loss-of-inheritance narrative and ch.9’s remnant-resettlement narrative must be paired as a matched positive/negative case study of the doctrine.

1.2 The Davidic Covenant Reaffirmed

Available Hmong terms	Weaknesses	Recommended strategy
kev cog lus (nrog Vajtswv) (covenant), lus cog tseg (promise), tsev vaj ntxwv (house, dynastic), ua / tsim (build), lub zwm txwv (throne), mus ib txhis (forever/olam), Kuv yuav ua nws Leej Txiv... (father-son formula), kev xaiv (election), tus thawj coj / tus nom tswv (nagid), pleev roj tsa ua vaj ntxwv (anoint)	This is the highest-density risk cluster in the book. (a) bayit’s temple↔dynasty wordplay (17:1,4,10,12) has no single-noun Hmong equivalent and depends entirely on disciplined qualifier + verb-consistency discipline (tsev vaj ntxwv / ua-tsim) or the pun cannot be taught at all. (b) Hmong oath-covenants (cog lus) are mutual, negotiated, and revocable — God’s Davidic covenant is unilateral, unconditional, and irrevocable, and nothing in ordinary usage signals that difference. (c) mus ib txhis (“forever”) risks being absorbed into a familiar Hmong royal-praise-poetry hyperbole convention (exalting chiefs/rulers with stock eternity-language that nobody takes literally), thereby defusing rather than preserving the promise’s messianic weight. (d) The father-son formula, rendered with the same “Leej Txiv” vocabulary already reserved for the First Person of the Trinity and for Christ’s unique Sonship (Romans TM father_god, son_of_god), risks bleeding covenantal/adoptive sonship into ontological Sonship, or vice versa.	Enforce the bayit verb-and-noun discipline as a single non-negotiable rule (see §2.1, §4). Treat “covenant” (kev cog lus) as fenced vocabulary requiring an explicit unilateral/unconditional teaching note wherever ch.17’s Davidic covenant is in view, contrasted with the bilateral covenant of 11:3. Treat mus ib txhis as a flagged term requiring an explicit typological footnote every time it renders olam in a Davidic-throne context, to prevent silent absorption into royal-praise hyperbole. Treat the father-son formula as permanently cross-referenced to the Romans son_of_god entry with a mandatory disambiguating note (adoptive/covenantal vs. ontological sonship) at every occurrence — never presented standalone.

1.3 Worship and the Levitical Order

Available Hmong terms	Weaknesses	Recommended strategy
Lub Thawv Sib Cog Lus (Ark), tus pov thawj (priest), cov Levi (Levite), tus ua haujlwm pab Vajtswv (priestly minister), pehawm / pab teev (worship), muab cais dawb huv rau Vajtswv (consecrate), cov zov qhov rooj (gatekeepers), pab pawg ua haujlwm (divisions), suab paj nruas... (musicians), hu nkauj qhia Vajtswv Txoj Lus (musical prophesying)	The Ark’s physical form (a carried, gold-covered wooden chest, associated with lethal danger when mishandled, ch.13) formally resembles Hmong household/ancestral spirit-shrine objects far more closely than any comparable Romans-era referent did; without explicit fencing, the entire Levitical-order doctrine risks being absorbed into a “sacred object with ritual taboo” folk-religious frame rather than “sign of the covenant handled under God’s spoken command.” Priesthood (tus pov thawj) is comprehensible but sits near two competing officiant categories in the regional religious landscape: Buddhist temple monks (via Lao/Thai contact) and Hmong shamanic txiv neeb. Musical “prophesying” (25:1-3) risks assimilation to ecstatic/trance musical performance associated with shamanic ritual.	Ark: mandatory teaching note in every ch.13/15/16/17 lesson that the Ark was never venerated for its own sake and its danger was covenant-rule violation (a command category), never ritual taboo (a magical-contamination category) — this is the single most important fencing note in the Worship doctrine. Priesthood: reinforce the Romans-inherited prohibition on txiv neeb vocabulary at every priestly-office occurrence, and add an explicit note that biblical priesthood is a hereditary, divinely-instituted office of mediated access to the one true God, not a professional ritual-service class comparable to monastic or shamanic officiants. Musical prophesying: brief comprehension note distinguishing Spirit-inspired musical praise from trance-divination; Low-Medium risk only, no lexical fix needed.

1.4 Preparation for the Temple

Available Hmong terms	Weaknesses	Recommended strategy
lub Tuam Tsev ntawm Vajtswv (Temple), tus qauv (pattern/blueprint), lub siab kub lug rau Vajtswv (whole heart), kev pub siab dawb rau Vajtswv (freewill offering), khoom fij (offerings), kev txawj ntse thiab kev totaub (wisdom/understanding), tus saib nyiaj txiag (treasurer), tus sab laj (counselor)	lub Tuam Tsev bare (without the ntawm Vajtswv qualifier) is the exact term already in regional use for Buddhist and other non-Christian temples — an unqualified occurrence would misdirect the whole doctrine toward a generic “religious building” reading. kev pub siab dawb (freewill giving) and khoom fij (offerings generally) sit adjacent to a transactional votive-offering pattern in folk religion, where gifts to spirits are given to secure favor/protection (a bargaining logic); Chronicles’ freewill giving (ch.29) is a response to favor already sovereignly granted, not a payment to obtain it. lub siab kub lug (whole heart) risks being heard as generic emotional sincerity, detached from the specific covenant-obedience content the Chronicler pairs it with (28:9, “the LORD searches all hearts”).	Enforce ntawm Vajtswv as a structurally mandatory qualifier on every Temple occurrence, with zero exceptions, mirroring the Txoj Kevcai (ntawm Vajtswv/Mauxes) enforcement pattern from the Romans baseline. Pair every freewill-offering/offering passage (ch.29 especially) with an explicit response-not-bargain teaching note, extending the Romans living_sacrifice fencing logic. Pair “whole heart” with its 28:9 clause (God searching hearts and knowing motives) at every occurrence so it cannot be reduced to bare sincerity.

1.5 God’s Faithfulness across Generations

Available Hmong terms	Weaknesses	Recommended strategy
tus TSWV (YHWH, covenant name), txoj kev hlub ruaj khov (chesed/steadfast love), txoj kev khuv leej (mercy), txiaj ntsim (grace, cross-reference only), kev ntseeg (faith/trust), lub yeeb koob (glory), raug ntes coj mus (exile)	This doctrine is carried almost entirely by one term, chesed, which has no single existing Hmong lexical item and currently sits inside a four-way crowded neighborhood with love (kev hlub), mercy (txoj kev khuv leej), and grace (txiaj ntsim) — see §2.2. If chesed collapses into any one neighbor, the doctrine’s specific claim (God’s loyalty to David’s line persists across generations and despite human unfaithfulness, unlike the conditional national-exile pattern of ch.5/9) loses its distinctive multigenerational-covenant-fidelity flavor and reads as generic divine kindness.	Treat txoj kev hlub ruaj khov as a fenced, non-interchangeable term (see §2.2 fencing rule). Every occurrence in a Faithfulness-doctrine context must be taught alongside the ch.5/ch.9 exile material as a deliberate contrast: national covenant curses are conditional and were in fact executed, while the Davidic chesed-promise is unconditional and never revoked — this contrast is the doctrine’s argumentative backbone and must never be flattened by interchangeable-synonym drift.

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2. Crowded Semantic Neighborhoods Requiring Fencing

Unlike Romans, where most Critical/High risk arose from collision with a competing religious system, 1 Chronicles introduces several cases where the risk is internal crowding: multiple genuinely distinct Hebrew concepts compete for a small set of overlapping Hmong words, and without an explicit fence, translators/catechists will default to whichever word is most familiar, erasing a distinction the text itself is making.

2.1 The tsev (“house”) neighborhood — Critical

Hebrew sense	Hmong rendering	Fence
Literal dwelling / David’s cedar palace (17:1)	lub tsev (bare, literal)	Used only for the literal palace/dwelling sense; never for the dynastic sense below.
Proposed/future sanctuary building (17:4, 12; 22; 28)	lub Tuam Tsev ntawm Vajtswv	Mandatory qualifier at every occurrence (§1.4).
Royal dynasty/lineage (17:10, “the LORD will build you a house”)	tsev vaj ntxwv	Mandatory qualifier at every occurrence (§1.2); never bare tsev.

Fencing rule: the wordplay only survives translation if (a) the verb is held constant (ua / tsim, §1.2) across all three senses and (b) the object noun is always disambiguated by a fixed qualifier. A translator who varies the verb across 17:1/17:4/17:10/17:12 to achieve “more natural” Hmong prose destroys the single literary device carrying the Davidic Covenant Reaffirmed doctrine and must be treated as a Critical-tier violation equivalent to the Romans baseline’s flesh/flesh or righteousness/justify pairing rules.

2.2 The siab-affection / covenant-loyalty neighborhood — High

Hmong systematically locates emotion, will, and moral disposition in the siab (“liver/heart”). This is a genuine cultural asset (cf. the Romans baseline’s positive use of siab for will_of_god, hardening, conscience), but in 1 Chronicles four distinct theological concepts now compete for siab-based or siab-adjacent vocabulary:

Hebrew term	Hmong rendering	Distinct sense	Collision risk if merged
ahavah-family love (agapē parallel)	kev hlub	Warm affection, no covenant-legal weight	Reduces God’s dynastic pledge to a feeling
rachamim / mercy	txoj kev khuv leej	Compassion toward the miserable/afflicted	Blurs God’s relenting (21:15) with generic pity
chen / grace	txiaj ntsim	Unmerited favor toward the guilty (Critical, cross-reference only in this book)	Would re-import the Romans koob hmoov collision risk if ever loosened
chesed / steadfast covenant love	txoj kev hlub ruaj khov	Unbreakable, multigenerational, promise-keeping loyalty	Directly load-bearing for God’s Faithfulness across Generations; flattening into any of the above three erases the “across generations, despite unfaithfulness” claim
lev shalem / whole heart	lub siab kub lug rau Vajtswv	Total covenant-obedience devotion (28:9)	Reduces to mere sincerity, detached from obedience content

Fencing rule: these five phrases must never be used interchangeably by a translator seeking “variety.” Each requires its own first-occurrence gloss per lesson unit (per baseline §6 reading-level rule) and must be taught as a five-way, not four-way or two-way, distinction. This is a new fencing requirement beyond anything in the Romans baseline, since Romans never needed to distinguish chesed from agapē.

2.3 The dab (“spirit”) neighborhood — Critical

English/Hebrew term	Hmong rendering	Distinct sense	Collision risk if merged
Idol (elohei ha-ammim, ch.5)	dab mlom	A false god’s physical image, venerated	Inherited from Romans baseline; stable
Medium/necromancer (ob, ch.10)	tus nug dab	A human practitioner who consults spirits for guidance	Must never be rendered with dignifying/professional vocabulary (e.g., never txiv neeb)
Satan / the adversary (ha-satan, ch.21)	Ntxwg Nyoog	The singular cosmic enemy who incites David	Must never be folded into generic dab vocabulary, which would flatten the unique cosmic-adversary category into “one more of the many spirits”
Ancestral/household/nature spirits (background folk category, referenced only implicitly via pehawm dab, ch.5 harlotry-formula)	dab (unqualified, folk-religious referent)	The general animistic spirit-category the whole book’s apostasy warnings (ch.5, 10) are written against	This is the target the other three terms must be kept distinct from, not a translation choice itself

Fencing rule: four genuinely different referents (a venerated false-god image, a human spirit-consulting practitioner, the singular cosmic adversary, and the general folk spirit-category) must remain lexically distinguishable at every occurrence. This is the single most spiritually sensitive fence in the book, because unlike Romans’ collisions (which are mostly about a Christian concept being misread through a folk lens), chapters 5 and 10 are narrating actual instances of the folk practices themselves as the sins being condemned — a slip here does not just risk misteaching doctrine, it risks either (a) dignifying practices many Hmong families have direct living memory or ongoing involvement with, or (b) collapsing Satan into “yet another dab” and thereby weakening Scripture’s unique cosmic-conflict claim.

2.4 The fij (“offering/sacrifice”) neighborhood — High (inherited and extended)

Romans already fenced fij into two senses (Christ’s unique atonement vs. ethical “living sacrifice”). 1 Chronicles adds a third and fourth sense that must now be kept distinct within the same neighborhood:

Sense	Hmong rendering	Distinguishing note
Christ’s unique, unrepeatable atonement (Romans-anchor, not primary in this book but must remain the fixed reference point)	qhov theej txhoj kev txhaum	Never confused with OT type below
OT burnt/peace offerings before the ark/altar (chs.16, 18, 21, 29)	khoom fij	The anticipatory type, not the fulfillment; must be taught typologically pointing forward
Ethical “living sacrifice” (Romans-anchor, cross-reference)	khoom fij uas muaj txoj sia nyob	Not primary in this book
Freewill/willing offering as covenant-response giving (ch.29)	kev pub siab dawb rau Vajtswv	Must be fenced off from votive-bargain giving (§1.4)

Fencing rule: OT sacrificial offerings in 1 Chronicles must be explicitly taught as historically real, divinely-commanded, but anticipatory — never presented as functionally identical to Christ’s atonement (which would blur progressive revelation), and never presented as functionally identical to spirit-appeasement offerings (fij dab), which is the pre-existing Romans-baseline concern reactivated here at much higher narrative density (four separate offering-heavy chapters vs. Romans’ occasional references).

2.5 The hwjchim (“power/authority”) neighborhood — High (inherited, reinforced)

No new sense is added, but the frequency of martial/military hwjchim references (chs.11-12, 14, 18-20, 29) is far higher than in Romans, increasing the statistical risk that a qualifier will be silently dropped somewhere in the narrative-heavy war chapters. The Romans-baseline rule (hwjchim always co-occurring with Vajtswv, or explicitly marked as delegated civil/military authority) must be mechanically re-verified across every war narrative chapter (11, 12, 14, 18, 19, 20), not merely spot-checked, because these are prose narrative chapters where a translator is more likely to lapse into unqualified idiomatic military language (“dawb rog muaj hwjchim” describing an army’s raw strength) than in the more clearly hymnic/doctrinal material of chs.16-17 or 28-29.

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3. Missing Vocabulary: Genuine Comprehension Gaps (No Collision, But No Native Term Either)

These items differ from §2 in that there is no competing Hmong concept to fence against — the gap is simply that the referent does not exist in traditional Hmong material or social culture. They require explanatory periphrasis and, in several cases, a first-occurrence illustrative note, but carry no doctrinal collision risk.

Item	Gap type	Chosen strategy
Cities of refuge (6)	No institution of designated asylum-cities in Hmong customary law	Periphrasis tej moos uas yog chaw cawm nyob + one-time illustrative note on ancient Israelite manslaughter law
Architectural pattern/blueprint transmitted in writing (28:11-19)	No cultural precedent for a divinely dictated written building-plan	Periphrasis tus qauv + note that this is a specific written revelation, reinforcing (not competing with) the Preparation for the Temple doctrine
LORD of hosts / martial-cosmic divine title (17)	Comprehension gap only; positively resonant with clan-protector imagery	Periphrasis tus TSWV ntawm Cov Tub Rog Saum Ntuj; no fencing needed, only a first-occurrence gloss
Prophetic musical utterance (25:1-3)	No exact Hmong analogue to “prophesying with lyres”	Periphrasis hu nkauj qhia Vajtswv Txoj Lus + brief non-trance clarifying note (light touch; see §1.3)
Anointing with oil for kingship (11, 29)	No native anointing-for-office ritual	Periphrasis pleev roj tsa ua vaj ntxwv + forward-pointing note toward “Anointed One / Messiah” typology
Treasury/treasurer administrative office (26)	Comprehension gap, administrative only	Periphrasis tus saib nyiaj txiag; Low risk, no further note required
Judges as a historical pre-monarchic office (17:6)	Comprehension gap, historical background only	Periphrasis cov txiav txim (thawj coj ntuj qub); Low risk

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4. Transliteration vs. Paraphrase Decision Log

Term	Decision	Rationale
YHWH	Paraphrase-as-convention: tus TSWV (visually distinguished from tus Tswv)	Not a transliteration of the Tetragrammaton’s sound; follows the existing Hmong Bible tradition’s typographic small-caps-equivalent convention for the covenant name, consistent with baseline register rules. A phonetic transliteration (“Yaves”/“Yahweh”) was rejected as foreign to existing Hmong Bible reading tradition and would create a competing, unfamiliar form alongside tus Tswv.
Satan	Established loan-equivalent, not literal transliteration: Ntxwg Nyoog	This is already the fixed proper name for the devil/cosmic adversary in existing Hmong Christian usage (parallel to Yexus Khetos being a settled transliteration in the Romans baseline) — not a fresh transliteration decision but an inherited fixed term; retained rather than re-derived from Hebrew satan.
berith (covenant)	Paraphrase: kev cog lus (nrog Vajtswv)	A transliterated loanword would be doctrinally inert and would forfeit the necessary contrast-teaching against Hmong bilateral oath-covenant customs (§1.2); paraphrase using existing oath vocabulary, then fenced by teaching note, is the only viable path, exactly mirroring the Romans baseline’s rejection of a loanword for nomos/Law.
chesed	Paraphrase, newly coined compound: txoj kev hlub ruaj khov	No existing single Hmong word carries “unbreakable loyal covenant-love”; transliteration would be entirely opaque (unlike Abba, which retains recognizable liturgical use elsewhere); a descriptive compound built from existing warmth-vocabulary (hlub) plus a firmness-qualifier (ruaj khov, “sturdy/firm/durable”) was judged the best available bridge, fenced per §2.2.
Ark of the Covenant	Paraphrase: Lub Thawv Sib Cog Lus	A transliteration (e.g., “Alkaws”) would sever the term from its covenant-meaning entirely and would not carry the necessary “sign under command, not a venerated object” teaching load; the descriptive compound (“the covenant-chest”) keeps the covenant referent visible in the name itself, aiding the required fencing note in §1.3.
bayit (house, dynastic sense)	Paraphrase with mandatory qualifier: tsev vaj ntxwv	See §2.1; no transliteration is possible or desirable, since the term must remain transparently Hmong to carry the wordplay pedagogically.
nagid (prince/appointed ruler)	Paraphrase: tus thawj coj / tus nom tswv (raug Vajtswv tsa)	A transliteration was never seriously viable (no prior Hmong Bible usage); descriptive phrase reinforces the Election doctrine’s mandatory volitional framing.
Personal/place names throughout genealogies (chs.1-9) and narrative (David = existing settled form; Solomon = existing settled form; place names)	Transliteration, following existing Hmong Bible tradition’s established forms where they exist; phonetic transliteration per RPA conventions for names with no prior settled form	Consistent with the Romans baseline’s treatment of Yexus Khetos, Povlauj, Abba; genealogical chapters in particular contain hundreds of names with no theological content to paraphrase, so transliteration is the only workable approach and carries no doctrinal risk — flagged in §5 only as a volume/consistency concern (a single name spelled two different ways across chapters would undermine the genealogy doctrine’s continuity claim), not a doctrinal one.
tabnith (pattern/blueprint)	Paraphrase: tus qauv	Existing everyday Hmong word for “pattern/model/example”; no transliteration warranted, no collision, comprehension gap only (§3).
mashach (anoint)	Paraphrase: pleev roj tsa ua vaj ntxwv	No native ritual to transliterate against; descriptive phrase chosen to preserve forward Messianic typology link (§3).

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5. Ranked List of Highest-Risk Ambiguities (Whole-Book)

Ranked by combined severity (doctrinal centrality × collision/crowding strength × frequency of occurrence):

1. tus nug dab (medium/necromancer, ch.10) vs. any dignifying or txiv neeb-adjacent vocabulary. Critical. Unlike most Romans-era collisions, this is not a risk of being heard through a folk-religious lens — it is a direct narrative description of the very practice many Hmong families have generational familiarity with or present-day involvement in. A single lapse into respectful/professional register here does not just weaken a doctrine, it risks legitimizing a practice Scripture explicitly identifies as the cause of covenant judgment (10:13-14) and directly threatens the Genealogy and Continuity doctrine’s Saul/David contrast.

2. The bayit (house) triple-pun collapse (17:1,4,10,12; 22; 28). Critical. If the mandatory verb-consistency and qualifier-noun discipline (§2.1) is not mechanically enforced at every occurrence, the entire literary-theological engine of the Davidic Covenant Reaffirmed doctrine — God reversing David’s building-intention into a dynasty-building promise — becomes untranslatable and unteachable, not merely weakened.

3. Ark of the Covenant’s formal resemblance to venerated spirit-shrine objects (chs.13, 15-17). Critical. Ch.13’s Uzza narrative in particular has a surface shape (sudden death following a taboo-like violation of a sacred object) that maps disturbingly well onto folk-religious taboo logic; without the explicit “command-violation, not ritual-contamination” fencing note, this narrative could actively reinforce rather than challenge an animistic sacred-object taboo worldview.

4. Ntxwg Nyoog (Satan) collapsing into generic dab vocabulary (ch.21). Critical. Ch.21 is the book’s only explicit personal-adversary narrative; if the translation or teaching blurs Satan into “a dab,” Scripture’s unique singular-cosmic-enemy claim dissolves into the existing multi-spirit animistic cosmology, actually reducing rather than sharpening the text’s spiritual-conflict clarity.

5. The father-son covenant formula (17:13) bleeding into or being flattened by Christ’s unique ontological Sonship. Critical. Because the Hmong rendering necessarily reuses Leej Txiv/filial vocabulary already fixed for the Trinity in the Romans baseline, this is a bidirectional risk: teaching could either wrongly imply Solomon shares Christ’s ontological Sonship, or wrongly imply Christ’s Sonship is merely covenantal/adoptive like Solomon’s. Requires the mandatory cross-reference note at every occurrence (§1.2).

6. chesed flattening into kev hlub, txoj kev khuv leej, or txiaj ntsim (chs.16-17, cross-cutting). High. This is the lexical engine of the God’s Faithfulness across Generations doctrine; because Hmong has no pre-existing single word for it, translator/catechist fatigue is the most likely failure mode — reverting to the more familiar neighboring word “for readability” — and this failure would be invisible to a reviewer not specifically checking for it, unlike more visually obvious collisions (e.g., a dropped Vaj prefix).

7. mus ib txhis (forever/olam) absorbed into royal-praise-poetry hyperbole convention (17:12,14; 28). High. Because Hmong oral tradition has its own stock hyperbolic eternity-language for exalting chiefs and leaders, this is a case where the destination language’s own literary richness actively works against doctrinal precision — the term sounds perfectly natural and untroubling in Hmong, which is exactly the danger, since nothing prompts a hearer to recognize a truth-claim requiring further (messianic/typological) unpacking.

8. Wrath of God / plague narratives (ch.13 Uzza; ch.21 census plague) read as capricious spirit-affliction requiring ritual remedy. High. Both narratives have a surface shape matching Hmong folk illness-etiology (misfortune/death following a taboo-breach, remediable by appropriate ritual action — altar-building, sacrifice) closely enough that, absent explicit contrast-teaching, hearers may assimilate God’s judicial wrath into the very appeasement-based cosmology Romans and this book are meant to displace.

9. Freewill/living-sacrifice giving (ch.29) read as votive bargaining for favor. Medium-High. Because traditional giving-to-spirits customs are transactional (give to secure/maintain favor), David’s post-promise freewill giving (a response to grace already given) risks being read as a precondition for continued blessing, subtly reintroducing a merit-transaction logic the Grace doctrine (inherited from Romans) is specifically built to exclude.

10. kev xaiv (election, ch.28) reinforced by the ch.21 census narrative’s numbering-as-self-reliance theme. Medium-High. The Election doctrine’s existing Critical-tier fencing against hmoov (fate) vocabulary (inherited from Romans) must now also be distinguished from the adjacent but different ch.21 theme of trusting counted military strength versus trusting God — two different “counting/choosing versus fate” arguments running in close proximity (chs.21, 28) that could be conflated by an under-careful teacher into a single muddled “don’t rely on numbers, rely on fate-like divine choice” message, which would badly mishandle both doctrines simultaneously.

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6. Full-Book Chapter Coverage Log

Per the full-book-coverage mandate, every chapter is logged below. Chapters already carrying dedicated glossary/registry entries are cross-referenced rather than repeated; chapters contributing no new gap beyond what is already logged are marked explicitly.

Chapter(s)	Coverage status
1-4	Reviewed. Genealogy vocabulary (§1.1, §3 name-transliteration log) fully covers this span; no new gap beyond §1.1 and §4’s transliteration note on name-volume consistency.
5	Reviewed. Apostasy/idolatry/exile vocabulary fully logged in §2.3, §2.4 background, §1.1; primary source of the ch.5/ch.9 Faithfulness-doctrine contrast (§1.5).
6	Reviewed. Levite/priest/cities-of-refuge vocabulary logged in §1.3, §3.
7-8	Reviewed, no new gap beyond §1.1 genealogical vocabulary already logged.
9	Reviewed. Remnant/resettlement vocabulary logged in §1.1, §1.5 exile-contrast.
10	Reviewed. Highest-priority item in this document — see §5 rank 1; medium/necromancer, unfaithfulness (ma’al) vocabulary logged in §2.3.
11-12	Reviewed. Covenant (11:3, bilateral-human sense), anointing, mighty men vocabulary logged in §1.2, §2.5, §4.
13	Reviewed. Ark-danger/wrath narrative logged as §5 rank 3 and rank 8.
14	Reviewed. Military hwjchim vocabulary logged in §2.5.
15	Reviewed. Ark, sanctification/consecration (qadash), Levite-ministry vocabulary logged in §1.3.
16	Reviewed. Thanksgiving psalm vocabulary (glory, world, thanksgiving, worship) inherited stably from Romans baseline; offering vocabulary logged in §2.4.
17	Core passage chapter. Fully covered across §1.2, §2.1, §2.2, §4, §5 (ranks 2, 5, 6, 7).
18-20	Reviewed, no new gap. Military-narrative chapters reusing hwjchim (§2.5) and offering (§2.4, spoils dedication 18:11) vocabulary already logged; no doctrinally new term surfaces. Flagged in §2.5 as chapters requiring heightened mechanical qualifier-verification despite contributing no new lexical item.
21	Reviewed. Satan, census, plague, repent/relent, wrath vocabulary logged in §2.3, §3, §5 (ranks 4, 8, 10).
22	Reviewed. Peace/war-contrast, bayit/build wordplay literal fulfillment logged in §1.2, §2.1.
23-27	Reviewed. Levitical divisions, gatekeepers, musicians, musical prophesying, administrative offices (treasurer, counselor) logged in §1.3, §3.
28	Reviewed. Election, whole heart, pattern/blueprint, throne, kingdom-of-the-LORD vocabulary logged in §1.2, §1.4, §2.2, §5 rank 10.
29	Reviewed. Freewill offering, whole heart, wisdom, glory, David’s closing prayer vocabulary logged in §1.4, §2.4, §5 rank 9.

No chapter was silently skipped; chapters 7-8 and 18-20 are the only spans contributing no new lexical item, and both are explicitly logged as such per the baseline’s full-book-coverage convention (Romans-baseline analysis/11_doctrine_analysis.md Part B).

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7. Summary Recommendations for Phase 2 Enforcement

1. Add all §2.1-§2.5 fencing rules to the Phase 2 requirements document as structural (non-optional) qualifier/verb-consistency rules, at the same enforcement tier as the Romans baseline’s hwjchim/Txoj Kevcai/ncaj ncees rules.
2. Add chesed (txoj kev hlub ruaj khov), berith (kev cog lus), bayit-dynastic (tsev vaj ntxwv), Ark (Lub Thawv Sib Cog Lus), and medium/necromancer (tus nug dab) to the Critical/High forbidden-substitution table in the Phase 2 requirements document, each with its specific reason as documented above.
3. Require the §5 ranked list’s top five items to trigger mandatory human theologian review with no automated-review bypass, consistent with the Romans baseline’s Critical-tier escalation rule.
4. Require a one-time illustrative/comprehension note (not a doctrinal fence) for each §3 item at first occurrence per curriculum module.
5. Carry forward the Romans baseline’s [TRANSLATOR REVIEW NEEDED] convention for any name or minor term encountered during Phase 2 generation that is not already logged in this document or in assets/bible_term_registry.json.