1 Peter — Full-Book Semantic Analysis (Hmong Language Package)

§0. Method and Governing Constraints

This document extends, and never contradicts, the Romans baseline (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md). Where a term below already has a permanent rendering in the Romans TM, that rendering is reused exactly and marked [REUSE — Romans TM]. New terms surfaced by 1 Peter are marked [NEW] and given a proposed Hmong rendering, risk tier, and reasoning, following the same risk-tier definitions already established:

• Critical — doctrinally load-bearing term with a strong, specific collision with Hmong traditional religion (animism/shamanism/ancestor veneration/fate) that could invert or neutralize the doctrine if unaddressed.
• High — real potential for confusion with a specific traditional-religious concept or practice; manageable with a documented disambiguating strategy.
• Medium — partial semantic mismatch, register gap, or comprehension gap with no direct collision.
• Low — already-stable, safe rendering with minimal ambiguity.

Register, script (RPA), and citation conventions (book name 1 Petus, per the established transliteration pattern used for Povlauj/Loos; citation format 1 Petus [chapter]:[verse]) follow the Romans baseline exactly.

A major cross-cutting observation for this book: 1 Peter is unusually dense in blood/sacrifice imagery (1:2, 1:19, 2:24), spirit-world imagery (3:18-22), ancestral-custom imagery (1:18), and suffering-as-normal-Christian-experience imagery (throughout ch. 1, 3, 4, 5) — each of which intersects directly with Hmong traditional religion’s blood-sacrifice/spirit-appeasement system (txiv neeb, ua neeb), ancestor veneration, and misfortune-as-spiritual-curse worldview. These collisions are flagged Critical throughout and are the primary theological risk surface of this Language Package.

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§1. Core Passage — 1 Peter 1:3-9 (Verse-by-Verse)

1 Petus 1:3

• εὐλογητός (eulogētos) — “blessed, worthy of praise.” Semantic range: doxological/liturgical opening formula (cf. 2 Cor 1:3, Eph 1:3). English variants: “Blessed be,” “Praise be to.” Theological meaning: opens the letter with worship directed at God for a specific saving act. [NEW] Hmong: “Qhuas tus Vajtswv” (“Praise/bless God”). Risk: Low — stable liturgical formula, distinct from ua tsaug (thanksgiving, eucharistō) already in the TM; no collision.
• ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ — “the God and Father of our Lord Jesus Christ.” [REUSE — Romans TM] god → Vajtswv; father_god → Leej Txiv; lord → tus Tswv; jesus_christ → Yexus Khetos. Risk: Low (all four components already fixed).
• κατὰ τὸ πολὺ αὐτοῦ ἔλεος (kata to poly autou eleos) — “according to his great/abundant mercy.” [REUSE — Romans TM] mercy → txoj kev khuv leej, with intensifier “loj/ntau” (great/abundant). Risk: Medium — must not be confused with grace (txiaj ntsim); per the Romans TM note, mercy (compassion toward the miserable) and grace (unmerited favor toward the guilty) are kept lexically distinct. 1 Peter 1:3 is a mercy-text, not a grace-text, and should not borrow the grace vocabulary.
• ἀναγεννήσας (anagennēsas, from ἀναγεννάω anagennaō) — literally “having caused to be born again / begotten anew.” Semantic range: a decisive, once-for-all divine act producing new spiritual life; distinct from ordinary biological birth. English variants: “born again,” “given new birth,” “caused us to be born anew.” Theological meaning: grounds the entire “Living Hope” doctrine — the new birth is the efficient cause of living hope, and it flows from the resurrection (v.3b). [NEW] Proposed Hmong: “ua kom yug dua tshiab” (“caused to be born again, new”). Risk: Critical — Hmong traditional cosmology includes belief in the soul’s continuation/rebirth cycle after death (souls returning, being reborn into another life, or being “called back,” hu plig, when wandering). “Born again” rendered without careful anchoring risks being heard as a claim about reincarnation into a new bodily existence rather than an inward, once-for-all spiritual regeneration of the same person who remains alive. Mandatory teaching note: this new birth is not the soul’s transmigration but God’s decisive impartation of new spiritual life to the existing person, grounded in Christ’s historical resurrection (v.3b), not a cycle of rebirths.
• εἰς ἐλπίδα ζῶσαν (eis elpida zōsan) — “to/into a living hope.” [REUSE — Romans TM, extended] hope → kev cia siab; “living” qualifier built on the same pattern as living_sacrifice (khoom fij uas muaj txoj sia nyob). Proposed Hmong: “kev cia siab uas muaj txoj sia nyob”. Risk: Medium — the compound is new but built entirely from already-stable TM parts; must be taught (per the Romans TM’s existing hope note) as confident expectation grounded in a historical, once-for-all resurrection, not mere optimism or wishing — reinforced here by “living,” which must not be softened to a merely emotional description.
• διὰ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν (dia anastaseōs Iēsou Christou ek nekrōn) — “through the resurrection of Jesus Christ from the dead.” [NEW] anastasis (resurrection): literally “a standing-up-again.” Semantic range: bodily rising from death to renewed life, historically singular and unrepeatable for Christ, paradigmatic for believers’ future resurrection (cf. Rom 6, already in Romans TM as background to eternal_life/in_christ_union_formula but never given its own dedicated entry). Proposed Hmong: “sawv hauv qhov tuag rov qab los” (established Hmong Christian idiom, “rise up out of death and come back”). ek nekrōn reuses [REUSE — Romans TM] death → txoj kev tuag. Risk: High — this is the anchor doctrine of the whole curriculum (“The Living Hope of the Resurrection”). Hmong traditional belief holds that the human person possesses multiple souls with different post-mortem destinies (one lingering near the grave/home altar, one journeying to the ancestral realm, one subject to reincarnation) — a fundamentally different anthropology from the biblical hope of a single, embodied, historical resurrection. Must be taught with explicit contrast: Christ’s resurrection is bodily, historical, unrepeatable, and the guarantee-pattern for believers’ own future bodily resurrection — not a soul’s journey or return.

1 Petus 1:4

• κληρονομίαν (klēronomian) — “inheritance.” [REUSE — Romans TM] builds on heir (tus qub txeeg qub teg). Proposed Hmong: “qhov qub txeeg qub teg”. Risk: Low — strong positive resonance with Hmong lineage-inheritance custom, as already noted for heir in the Romans TM.
• ἄφθαρτον (aphtharton) — “imperishable, incorruptible.” [NEW] Semantic range: incapable of decay/ruin — same root family as imperishable used elsewhere for God’s nature and resurrection bodies. Proposed Hmong: “tsis muaj hnub lwj lawm” (“will never come to decay”). Risk: Low-Medium — comprehension-level only, no competing traditional referent.
• ἀμίαντον (amianton) — “undefiled, unstained.” [NEW] Proposed Hmong: “tsis muaj ib qho qias li” (“having no defilement at all”) — deliberately not built on dawb huv (the sanctification term already flagged as colliding with ritual purity from spirit-contamination), to avoid importing that collision into a description of a heavenly inheritance. Risk: Medium — comprehension gap only if this deliberate avoidance is maintained; would become High if a future drafter substitutes dawb huv here.
• ἀμάραντον (amaranton) — “unfading” (botanical: a flower that does not wither). [NEW] Proposed Hmong: “tsis txawj qhuav tsis txawj tu” (“never withers, never fades”). Risk: Low — agricultural imagery transfers cleanly to an agrarian Hmong context; this same root recurs at 5:4 (“unfading crown of glory”) and should be kept identical there.
• τετηρημένην ἐν οὐρανοῖς (tetērēmenēn en ouranois) — “kept/reserved in heaven.” [NEW] Proposed Hmong: “raug tsom kwm cia rau saum ntuj ceeb tsheej”. Risk: Low.

1 Petus 1:5

• φρουρουμένους (phrouroumenous, from φρουρέω phroureō) — “being guarded” (military term: garrisoned, kept under armed watch). [NEW] Proposed Hmong: “raug tsom kwm zoo” (“being carefully guarded/watched over”). Risk: Low-Medium.
• διὰ δυνάμεως θεοῦ (dia dynameōs theou) — “by/through the power of God.” [REUSE — Romans TM] power → hwjchim, mandatory qualifier “Vajtswv hwjchim” (never bare hwjchim). Risk: High (inherited).
• διὰ πίστεως (dia pisteōs) — “through faith.” [REUSE — Romans TM] faith_believe → kev ntseeg. Risk: Medium (inherited) — must be anchored to its object (Christ, already established in v.3).
• εἰς σωτηρίαν (eis sōtērian) — “for/unto salvation.” [REUSE — Romans TM] salvation_save → kev cawm dim / cawm, mandatory anchor to Yexus Khetos within the same teaching unit. Risk: High (inherited).
• ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ (hetoimēn apokalyphthēnai en kairō eschatō) — “ready to be revealed/unveiled in the last time.” [NEW] apokalyptō (reveal/unveil) is distinct from the already-fixed mystery entry (zaj lus zais cia, mystērion — a hidden plan now disclosed); here it denotes a future, climactic unveiling of a salvation already secured. Proposed Hmong: “npaj txhij lawm tos qhia tshwm rau thaum lub sijhawm kawg”. Risk: Medium — comprehension/eschatological-register gap; no traditional-religion collision identified, but must not be flattened into the mystery vocabulary.

1 Petus 1:6

• ἀγαλλιᾶσθε (agalliasthe, from ἀγαλλιάω agalliaō) — “you rejoice/exult.” [NEW] Semantic range: a stronger, often public/vocal joy than ordinary chairō. Proposed Hmong: “zoo siab kawg li / xyiv fab”. Risk: Low.
• λυπηθέντες (lypēthentes, from λυπέω lypeō) — “having been grieved.” [NEW] Proposed Hmong: “raug kev nyuaj siab”. Risk: Low.
• ποικίλοις πειρασμοῖς (poikilois peirasmois) — “various/manifold trials/tests.” [NEW] Semantic range: trials that test faith’s genuineness, not necessarily temptation to sin (contrast Jas 1:2 usage of the same word). Proposed Hmong: “kev sim siab ntau yam” (building on the existing idiom “sim siab,” testing of the liver/heart). Risk: Medium-High — see “Suffering for Righteousness’ Sake” doctrine discussion below; must be taught distinctly from misfortune interpreted as ancestor/spirit displeasure.

1 Petus 1:7

• δοκίμιον (dokimion) — “the tested/proven genuineness” (metallurgical refining metaphor). [NEW] Proposed Hmong: “qhov kev ntseeg uas raug swm seb muaj tseeb tiag”. Risk: Medium.
• πολυτιμότερον χρυσίου… διὰ πυρὸς δοκιμαζομένου (polytimoteron chrysiou… dia pyros dokimazomenou) — “more precious than gold… tested by fire.” [NEW] Proposed Hmong: “muaj nqis dua kub uas raug swm nrog hluav taws”. Risk: Low-Medium — refining-by-fire imagery recurs at 4:12 (fiery trial) and should be kept consistent.
• εἰς ἔπαινον καὶ δόξαν καὶ τιμήν (eis epainon kai doxan kai timēn) — “unto praise and glory and honor.” [REUSE — Romans TM] glory → lub yeeb koob. “Praise” and “honor” are [NEW], proposed “qhuas” and “koob meej” respectively. Risk: Low.
• ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ (en apokalypsei Iēsou Christou) — “at the revelation of Jesus Christ.” [NEW] Same apokalyptō root as v.5; proposed Hmong: “thaum Yexus Khetos qhia nws tus kheej tshwm los”. Risk: Medium — must be kept distinct from mystery (zaj lus zais cia) and consistent with the v.5 rendering.

1 Petus 1:8

• οὐκ ἰδόντες ἀγαπᾶτε (ouk idontes agapate) — “not having seen, you love.” [REUSE — Romans TM] love → kev hlub. Risk: Low.
• πιστεύοντες (pisteuontes) — “believing.” [REUSE — Romans TM] faith_believe. Risk: Medium (inherited).
• ἀνεκλαλήτῳ (aneklalētō) — “inexpressible, that which cannot be spoken.” [NEW] Proposed Hmong: “hais tsis tau ua lus”. Risk: Low.
• δεδοξασμένῃ χαρᾷ (dedoxasmenē chara) — “glorified/glory-filled joy.” [NEW] χαρά (chara, “joy”) is distinct from agalliaō (v.6) and here modified by the doxa root already fixed in the Romans TM. Proposed Hmong: “kev zoo siab uas muaj lub yeeb koob nrog”. Risk: Medium — compositional; must reuse the fixed lub yeeb koob for the glory-component.

1 Petus 1:9

• κομιζόμενοι (komizomenoi) — “obtaining, receiving as one’s due.” [NEW] Proposed Hmong: “tau txais”. Risk: Low.
• τὸ τέλος τῆς πίστεως ὑμῶν (to telos tēs pisteōs hymōn) — “the outcome/goal of your faith.” [NEW] telos here = the intended result, not mere termination. Proposed Hmong: “qhov kawg/qhov tshwm sim ntawm koj txoj kev ntseeg”. Risk: Low-Medium.
• σωτηρίαν ψυχῶν (sōtērian psychōn) — “the salvation of souls.” [REUSE — Romans TM, extended] salvation_save → kev cawm dim. ψυχή (psychē, "soul/life/self") is a [NEW] referent distinct from pneuma, but per Hmong lexical resources maps to the same word already reserved in the Romans TM for the anthropological spirit: ntsuj plig (never Vaj-prefixed). Risk: High — this reuses the existing High-risk human_spirit_soul entry’s caution: ntsuj plig must never receive the Vaj prefix here, and translators must recognize that both Greek psychē and pneuma (anthropological) map onto this one Hmong term, which must remain lexically distinct from Vaj Ntsuj Plig (Holy Spirit) at every occurrence.

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§2. Chapter-by-Chapter Study of the Whole Book

Chapter 1 (remainder: 1:1-2, 1:10-25 — vv.3-9 treated above)

• ἀπόστολος (apostolos), 1:1 — [REUSE — Romans TM] apostle → tus Tub Txib. Risk: Medium (inherited).
• ἐκλεκτοῖς (eklektois), “elect/chosen,” 1:1 — [REUSE — Romans TM] builds on election_choose (kev xaiv, mandatory volitional clause “Vajtswv xaiv raws li nws lub siab nyiam”). Risk: Critical (inherited) — must never drift toward hmoov (fate) vocabulary, exactly as the Romans baseline forbids.
• παρεπιδήμοις διασποράς (parepidēmois diasporas), “sojourners/temporary residents of the Dispersion,” 1:1 — [NEW]. Semantic range: legally resident but not politically belonging aliens, scattered abroad. Proposed Hmong: “cov neeg ncaim tebchaws uas nyob thoob plaws”. Risk: Medium — potentially a positive cultural bridge given the Hmong diaspora’s own experience of displacement/refugee status, but risk that hearers flatten the spiritual meaning (“aliens with respect to heaven”) into merely ethnic/political refugee identity; teaching note required to preserve the spiritual, not only historical-ethnic, sense. This term recurs and is expanded at 2:11.
• πρόγνωσιν θεοῦ πατρός (prognōsin theou patros), “foreknowledge of God the Father,” 1:2 — [REUSE — Romans TM] foreknow_predestine → twb paub ua ntej lawm. Risk: High (inherited) — must contrast with hmoov fatalism per the existing Romans TM note.
• ἁγιασμῷ Πνεύματος (hagiasmō Pneumatos), “sanctification of/by the Spirit,” 1:2 — [REUSE — Romans TM] sanctification (kev raug ua kom dawb huv) + holy_spirit (Vaj Ntsuj Plig, mandatory prefix). Risk: High/Critical (inherited, both components flagged).
• ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ (rhantismon haimatos Iēsou Christou), “sprinkling with the blood of Jesus Christ,” 1:2 — [NEW], covenant-ritual imagery (echoing Exod 24 Sinai-covenant blood sprinkling). Proposed Hmong: “kev nchos ntshav ntawm Yexus Khetos”. Risk: Critical — see combined blood-imagery discussion below (with 1:18-19, 2:24); direct terminological overlap with shamanic blood-sacrifice ritual (offering animal blood to appease spirits for protection/healing) is the single highest-density collision risk in this book.
• χάρις καὶ εἰρήνη (charis kai eirēnē), 1:2 — [REUSE — Romans TM] grace (txiaj ntsim, Critical, never koob hmoov) and peace (kev thaj yeeb).
• προφῆται (prophētai), “prophets,” 1:10 — [NEW]. Proposed Hmong: “cov uas cev Vajtswv Lus” (established descriptive term, “those who relay God’s word”). Risk: Low.
• Πνεῦμα Χριστοῦ (Pneuma Christou), “Spirit of Christ,” 1:11 — [REUSE — Romans TM] holy_spirit → Vaj Ntsuj Plig. Risk: Critical (inherited).
• ἄγγελοι (angeloi), “angels,” 1:12 — [NEW]. Proposed Hmong: “cov tubkhai saum ntuj” (established Hmong Christian idiom, “heavenly messengers”). Risk: Low.
• νήφοντες (nēphontes, from νήφω nēphō), “being sober-minded/self-controlled,” 1:13 — [NEW]. Proposed Hmong: “txawj tswj lub siab”. Risk: Low.
• χάριν… ἐν ἀποκαλύψει (charin… en apokalypsei), “grace… at the revelation,” 1:13 — [REUSE — Romans TM] grace + the apokalyptō root from §1 above. Risk: Critical (grace component).
• ἅγιοι γενήθητε (hagioi genēthēte), “be holy,” 1:15-16 — [REUSE — Romans TM] builds on sanctification root (dawb huv). Proposed Hmong: “nej yuav tsum dawb huv”. Risk: High (inherited collision with ritual purity from spirit-contamination).
• φόβος (phobos), “fear” (reverent), 1:17 — [NEW]. Semantic range: reverent awe before a holy, impartial Judge, not craven terror. Proposed Hmong: “kev hwm thiab paub ntshai Vajtswv”. Risk: High — Hmong traditional religion frames “fear” of spirits/ancestors as fear of provoking anger and consequent misfortune through ritual error, remediable by appeasement (parallel to the already-documented wrath_of_god collision). Must be taught with explicit contrast: God’s fatherly, impartial judgment (echoing 1:17’s own qualifier, impartiality_of_god — tsis saib ntsej muag, [REUSE — Romans TM]) is not the capricious anger of a spirit requiring ritual appeasement.
• ἐλυτρώθητε… φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἀλλὰ τιμίῳ αἵματι… ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ (elytrōthēte… phthartois, argyriō ē chrysiō, alla timiō haimati… hōs amnou amōmou kai aspilou Christou) — “you were ransomed… not with perishable things, silver or gold, but with the precious blood… of Christ as of a lamb without blemish or spot,” 1:18-19 — [REUSE — Romans TM] redemption (kev txhiv) extended with [NEW] “precious blood” (cov ntshav muaj nqis heev) and “lamb without blemish or spot” (menyuam yaj uas tsis muaj ib qho phem li, echoing Passover/Levitical typology). Risk: Critical — this is the second and most explicit blood-sacrifice clause in the book. It must carry the same “once-for-all, sufficient, non-repeatable” contrast-teaching already mandated for propitiation_atoning_sacrifice (hilastērion) in the Romans baseline, or hearers will assimilate Christ’s death into the existing shamanic system of repeated animal-blood offerings to remove misfortune/appease spirits.
• ἐκ πατροπαραδότου ὑμῶν ματαίας ἀναστροφῆς (ek patroparadotou hymōn mataias anastrophēs) — “from your futile way of life handed down from your fathers/ancestors,” 1:18 — [NEW]. Proposed Hmong: “tej kev coj ua uas tsis muaj qab hau uas poj koob yawm txwv qhia cia rau nej”. Risk: Critical — the single most culturally sensitive clause in the epistle. Ancestor veneration and the transmission of customs from forebears (poj koob yawm txwv) are central, deeply honored structures in Hmong social and religious life. An unqualified rendering risks being heard as a blanket condemnation of honoring ancestors and parents generally (which Scripture elsewhere commands), rather than Peter’s specific target: the futile, sin-enslaving religious practices (e.g., idol/spirit appeasement) inherited within that culture. Mandatory teaching note required: this verse condemns specific futile customs, not filial honor or ancestral memory as such.
• λόγος θεοῦ ζῶν καὶ μένων (logos theou zōn kai menōn), “the word of God, living and abiding,” 1:23 — [REUSE — Romans TM, extended] scripture root (Vaj Lug Kub) + [NEW] “living and abiding” qualifier: “Vajtswv Txoj Lus uas muaj txoj sia nyob thiab nyob mus li”. Risk: Low-Medium.
• σπορᾶς ἀφθάρτου (sporas aphthartou), “imperishable seed,” 1:23 — [NEW], same aphthartos root as 1:4. Proposed Hmong: “noob uas tsis muaj hnub lwj”. Risk: Low.
• πᾶσα σὰρξ ὡς χόρτος (pasa sarx hōs chortos), “all flesh is like grass” (Isaiah quotation), 1:24 — [REUSE — Romans TM] flesh_neutral_descent_body (lub cev nqaij tawv) applied to mortality generally. Risk: Critical (inherited) — must be kept distinct from the moral-sense flesh entry.

Chapter 1 summary: Reviewed in full (1:1-25); introduces Critical-tier terms anagennaō (born again), blood/sprinkling imagery, and ancestral-custom imagery, plus High-tier phobos (reverent fear), alongside multiple reused Romans-TM terms.

Chapter 2

• νεογέννητα βρέφη (neogennēta brephē) / τὸ λογικὸν ἄδολον γάλα (to logikon adolon gala), “newborn infants… the reasonable/word-based, unadulterated milk,” 2:1-2 — [NEW]. Important nuance: Greek is logikon (“of the word/reason”), tied to the logos of 1:23-25, not pneumatikon (“of the Spirit”); many English versions gloss it “spiritual milk,” but the underlying word is not the Spirit-root. Proposed Hmong: “mis ntawm Vajtswv Txoj Lus uas tsis muaj kev dag ntxias” (“milk of God’s Word, without deceit”) — deliberately avoiding Vaj Ntsuj Plig here to prevent a false etymological link to the Holy Spirit. Risk: Medium — translation-accuracy nuance rather than a traditional-religion collision.
• λίθον ζῶντα (lithon zōnta), “living stone,” 2:4 — [NEW], same “living” pattern as 1:3, 1:23. Proposed Hmong: “pob zeb uas muaj txoj sia nyob”. Risk: Low-Medium.
• οἶκος πνευματικός (oikos pneumatikos), “spiritual house,” 2:5 — [NEW]. Ambiguity parallel to the Romans flesh neutral/moral distinction: does “spiritual” mean “built/indwelt by the Holy Spirit” or merely “non-material, of the inner life”? Proposed Hmong: “lub tsev uas Vaj Ntsuj Plig tsim los” (“a house that the Holy Spirit builds”), resolving the ambiguity toward the Spirit-agency reading, consistent with the Vaj Ntsuj Plig collocation. Risk: High — requires the same “Vaj”-prefix discipline as every other Holy-Spirit reference; a slip to bare ntsuj plig here would misidentify the church’s foundation as a mere human-soul construction.
• ἱεράτευμα ἅγιον… βασίλειον ἱεράτευμα (hierateuma hagion… basileion hierateuma), “holy priesthood… royal priesthood,” 2:5, 2:9 — [NEW], the anchor term for the “Church as a Holy and Royal Priesthood” doctrine. Proposed Hmong: “pawg povthawj dawb huv… pawg povthawj uas muaj meej mom vaj ntxwv” (building on the established Hmong Bible term for OT priest, povthawj, plus royal/kingly qualifier). Risk: Critical — two distinct collision vectors converge: (1) povthawj could be heard as designating a small specialist religious-mediator class (echoing the txiv neeb/shaman’s specialist mediating role between the community and the spirit world) rather than the priesthood of all believers; (2) the Levitical/OT priesthood pattern (hereditary, restricted) must be explicitly taught as now opened, in Christ, to the whole believing community — not a new hereditary or ritual-specialist class. Mandatory teaching note distinguishing this priesthood from both the OT Levitical restriction and the shamanic specialist-mediator role.
• πνευματικὰς θυσίας εὐπροσδέκτους (pneumatikas thysias euprosdektous), “spiritual sacrifices acceptable [to God],” 2:5 — [REUSE — Romans TM, extended] builds directly on living_sacrifice (khoom fij uas muaj txoj sia nyob) and the already-Critical fij (sacrifice) domain. Proposed Hmong: “khoom fij ntawm Vaj Ntsuj Plig uas Vajtswv txaus siab txais”. Risk: Critical (inherited and intensified) — reuses the exact collision already documented for fij (shamanic spirit-appeasement offerings, fij dab) and for Christ’s atonement (qhov theej txhoj kev txhaum); must be explicitly marked, per the Romans baseline’s forbidden-substitution rule, as neither repeatable appeasement nor atoning sacrifice, but the priesthood’s ongoing ethical/worshipful offering.
• γένος ἐκλεκτόν… ἔθνος ἅγιον… λαὸς εἰς περιποίησιν (genos eklekton… ethnos hagion… laos eis peripoiēsin), “chosen race… holy nation… a people for [God’s] own possession,” 2:9 — [NEW], combining [REUSE — Romans TM] election_choose (kev xaiv, with mandatory volitional clause) and nations_gentiles/sanctification roots. Proposed Hmong: “haiv neeg uas Vajtswv xaiv raws li nws lub siab nyiam, haiv neeg dawb huv, haiv neeg uas Vajtswv coj los ua nws tug tim khawv”. Risk: High — compounding two already-flagged roots (xaiv/election and dawb huv/sanctification) in one clause raises the stakes for consistent qualifier discipline; a lapse on either root reintroduces either fatalism (hmoov) or ritual-purity confusion.
• ἐκ σκότους… εἰς τὸ θαυμαστὸν αὐτοῦ φῶς (ek skotous… eis to thaumaston autou phōs), “out of darkness… into his marvelous light,” 2:9 — [NEW]. Proposed Hmong: “tawm hauv qhov tsaus ntuj mus rau nws qhov kaj uas phimhwj”. Risk: Low.
• παροίκους καὶ παρεπιδήμους (paroikous kai parepidēmous), “sojourners and exiles/aliens,” 2:11 — [REUSE — self, from 1:1]. Risk: Medium (as above).
• ἀναστροφὴν… καλήν (anastrophēn… kalēn), “honorable conduct,” 2:12 — [NEW]. Proposed Hmong: “tus cwj pwm zoo”. Risk: Low.
• ἡμέρᾳ ἐπισκοπῆς (hēmera episkopēs), “day of visitation,” 2:12 — [NEW]. Proposed Hmong: “hnub uas Vajtswv tuaj xyuas”. Risk: Low-Medium.
• ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει… τὸν βασιλέα τιμᾶτε (hypotagēte pasē anthrōpinē ktisei… ton basilea timate), “be subject to every human institution… honor the king/emperor,” 2:13,17 — [NEW], anchor term for “Submission to Authority.” Proposed Hmong: “kev nyob hauv qab thiab mloog lus rau tej thawj coj ntawm neeg” / “hwm tus huabtais”. Risk: High — reuses the flagged hwjchim-adjacent governing_authority domain ([REUSE — Romans TM] cov muaj hwjchim kav teb chaws) and must be kept consistent with Romans 13’s teaching that civil authority is God-ordained but delegated, distinct from shamanic/supernatural power.
• οἰκέται ὑποτασσόμενοι τοῖς δεσπόταις (oiketai hypotassomenoi tois despotais), “household servants, being subject to masters,” 2:18 — [NEW], related to but lexically distinct from [REUSE — Romans TM] servant_slave_doulos (qhev). Proposed Hmong: “cov qhev hauv tsev, nyob hauv qab lawv tus tswv”. Risk: High (inherited caution) — same residual chattel-slavery connotation flagged for qhev in Romans; requires the same catechetical distinction between the ancient household-service context and modern involuntary slavery.
• πάσχων ἀδίκως (paschōn adikōs), “suffering unjustly,” 2:19 — [NEW], first occurrence of the suffering-doctrine vocabulary. Proposed Hmong: “raug kev txom nyem tsis raug cai”. Risk: Critical — see combined “Suffering for Righteousness’ Sake” discussion in Ch. 3-4 below.
• Χριστὸς ἔπαθεν ὑπὲρ ὑμῶν, ὑμῖν ὑπολιμπάνων ὑπογραμμόν (Christos epathen hyper hymōn, hymin hypolimpanōn hypogrammon), “Christ suffered for you, leaving you an example,” 2:21 — [NEW], anchor term for “Christ’s Substitutionary Suffering.” Proposed Hmong: “Khetos tau raug kev txom nyem txhawv nej, thiab nws tso lawv qauv rau nej”. Risk: High — must be carefully distinguished from the following clause’s substitutionary (not merely exemplary) suffering; both senses are present in this chapter and must not be collapsed into only “example.”
• τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον (tas hamartias hēmōn autos anēnegken en tō sōmati autou epi to xylon), “he himself bore our sins in his body on the tree,” 2:24 — [NEW], the book’s second major atonement clause. ξύλον (xylon), “tree/wood,” is Peter’s deliberate echo of Deut 21:23, a euphemism for the cross. [REUSE — Romans TM] sin_act_and_condition (txhaum/kev txhaum). Proposed Hmong: “nws tus kheej ris peb tej kev txhaum rau hauv nws lub cev saum tus ntoo Khaublig” (using the established Hmong Christian compound ntoo Khaublig, “cross,” with a footnote noting Peter’s literal wording is “tree”). Risk: Critical — third and climactic blood/body-substitution clause; requires the same once-for-all, non-repeatable contrast-teaching as 1:19 and 1:2, and must not be assimilated into shamanic vicarious-affliction rituals (where an animal or object absorbs misfortune on behalf of a person).
• τῷ μώλωπι αὐτοῦ ἰάθητε (tō mōlōpi autou iathēte), “by his wound/welt you have been healed,” 2:24 — [NEW]. Proposed Hmong: “los ntawm nws tej kiv puas nqaij tawv, nej thiaj tau zoo dua qub”. Risk: Medium-High — risk of assimilation into shamanic healing ritual (txiv neeb ritually removing spirit-caused illness); must be taught as spiritual/moral healing (freedom from sin’s dominion) achieved once, through Christ’s wounds, not a repeatable ritual healing technique.
• ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν (poimena kai episkopon tōn psychōn hymōn), “Shepherd and Overseer of your souls,” 2:25 — [NEW], psychē reuses the §1.9 caution (ntsuj plig, never Vaj-prefixed here since it denotes the human soul, not the Holy Spirit). Proposed Hmong: “tus Yug Yaj thiab tus Saib Xyuas ntawm koj tej ntsuj plig”. Risk: Medium (shepherd imagery is a stable, positive Hmong Christian idiom; the ntsuj plig component carries the inherited High-risk caution).

Chapter 2 summary: Reviewed in full; introduces the Critical-tier “Royal Priesthood” and “spiritual sacrifices” terms, the High-tier submission-to-authority vocabulary, and the Critical substitutionary-suffering clause (2:24).

Chapter 3

• γυναῖκες ὑποτασσόμεναι τοῖς ἀνδράσιν (gynaikes hypotassomenai tois andrasin), “wives, being subject to husbands,” 3:1 — [REUSE — self, from 2:13]. Risk: High (household-code application of the submission term; requires pastoral care alongside the doctrinal-collision caution already logged).
• ἐν τῷ ἀφθάρτῳ τοῦ πραέος καὶ ἡσυχίου πνεύματος (en tō aphthartō tou praeos kai hēsychiou pneumatos), “the imperishable [ornament] of a gentle and quiet spirit,” 3:4 — [NEW]. Here pneuma denotes inner disposition/temperament, not the anthropological soul-entity of the human_spirit_soul TM entry nor the Holy Spirit. Proposed Hmong: “tus cwj pwm uas mos muag thiab kaj sab” (deliberately avoiding “ntsuj plig” to prevent literalizing a metaphorical use of pneuma as a distinct soul-entity). Risk: Medium — comprehension/register nuance, not a collision, provided the deliberate avoidance above is maintained.
• γυναικείῳ σκεύει (gynaikeiō skeuei), “the weaker vessel,” 3:7 — [REUSE — Romans TM, distinct sub-sense] builds on vessel_of_mercy_wrath (lub yias). Proposed Hmong: “lub yias uas tsis muaj zog npaum li”. Risk: Medium — not a traditional-religion collision but a pastoral-sensitivity flag: must be taught as physical/social vulnerability requiring honor, not spiritual or moral inferiority.
• φιλάδελφοι, εὔσπλαγχνοι (philadelphoi, eusplagchnoi), “brotherly, tenderhearted,” 3:8 — [NEW]. Proposed Hmong: “hlub ib leeg yam li kwvtij, muaj lub siab khuv leej”. Risk: Low.
• πάσχοιτε διὰ δικαιοσύνην (paschoite dia dikaiosynēn), “you should suffer for righteousness’ sake,” 3:14 — [REUSE — Romans TM, extended] righteousness_of_god_righteous (ncaj ncees) combined with [NEW] “suffer” (raug kev txom nyem). This is the doctrinal center of “Suffering for Righteousness’ Sake.” Risk: Critical — Hmong traditional cosmology attributes misfortune, illness, and hardship chiefly to ritual error, ancestor/spirit displeasure, or unfavorable hmoov (fate); suffering is thus normally read as a sign that something is spiritually wrong. Paul’s/Peter’s teaching that righteous, faithful living can itself produce suffering — and that this suffering is honorable, not a sign of divine or ancestral displeasure — directly inverts the culturally default reading and requires the most careful, explicit contrast-teaching in the whole book, parallel to the Romans baseline’s wrath_of_god and election_choose collision-management pattern.
• ἁγιάσατε Κύριον τὸν Χριστὸν ἐν ταῖς καρδίαις ὑμῶν (hagiasate Kyrion ton Christon en tais kardiais hymōn), “sanctify/honor Christ as Lord in your hearts,” 3:15 — [REUSE — Romans TM] sanctification root + lord. Risk: High (inherited).
• ἀπολογίαν (apologian), “a defense/reasoned account,” 3:15 — [NEW]. Proposed Hmong: “lus teb qhia meej”. Risk: Low.
• συνείδησιν ἀγαθήν (syneidēsin agathēn), “a good conscience,” 3:16, 3:21 — [REUSE — Romans TM] conscience (tej kev paub zoo paub phem hauv lub siab). Risk: Medium (inherited).
• Χριστὸς ἅπαξ ἔπαθεν περὶ ἁμαρτιῶν, δίκαιος ὑπὲρ ἀδίκων (Christos hapax epathen peri hamartiōn, dikaios hyper adikōn), “Christ suffered once for sins, the righteous for the unrighteous,” 3:18 — [REUSE — Romans TM, extended] righteousness_of_god_righteous (dikaios) and unrighteousness (adikia), with [NEW] “once” (hapax) as the load-bearing sufficiency-marker. Proposed Hmong: “Khetos tau raug kev txom nyem ib zaug xwb rau txhaum, nws tus ncaj ncees rau peb cov tsis ncaj ncees”. Risk: Critical — the “once” (ib zaug xwb) qualifier is structurally as important here as the Romans baseline’s qualifiers for hwjchim/Txoj Kevcai; it must never be dropped, or this substitutionary-suffering clause will read as one appeasement-sacrifice among a repeatable series, exactly the collision the Romans propitiation entry already warns against.
• θανατωθεὶς σαρκί, ζωοποιηθεὶς πνεύματι (thanatōtheis sarki, zōopoiētheis pneumati), “put to death in the flesh, made alive in the spirit,” 3:18 — [REUSE — Romans TM] flesh_neutral_descent_body/flesh_moral_sinful_nature distinction. Risk: Critical (inherited) — must be kept clear which sense of sarx and which sense of pneuma (divine Spirit vs. resurrection-mode-of-existence) is intended; a dedicated translator note is required since this is a theologically dense crux (Christ’s own resurrection life, not the Holy Spirit as agent, is the most defensible reading, but ambiguity exists).
• πορευθεὶς ἐκήρυξεν τοῖς ἐν φυλακῇ πνεύμασιν (poreutheis ekēryxen tois en phylakē pneumasin), “having gone, he proclaimed to the spirits in prison,” 3:19 — [NEW], the anchor term for the “Christ’s Proclamation to the Spirits” doctrine. Proposed Hmong: “nws mus qhia zaj lus rau tej ntsuj plig uas raug kaw cia”, with a mandatory translator/theologian note distinguishing these “spirits” (widely understood as fallen angelic beings from the days of Noah, not deceased human souls) from the ordinary anthropological ntsuj plig. Risk: Critical — the single highest doctrinal-collision risk in this Language Package. Hmong shamanic practice (ua neeb) centers on the txiv neeb’s ritual soul-journey into the spirit realm to negotiate, appease, or do battle with spirits/ghosts on behalf of a client, in order to rescue a soul or remove affliction. A hearer encountering “Christ went and proclaimed to spirits in prison” risks assimilating this directly into the shamanic spirit-journey paradigm — hearing Christ as a more powerful shaman performing a spirit-negotiation, rather than the sovereign, victorious King proclaiming His accomplished triumph to already-defeated spiritual powers. This passage requires the strongest available contrast-teaching in the curriculum: Christ’s action is a unilateral, victorious proclamation from a position of total sovereignty (established by the immediately following clause about angels/authorities/powers being subject to Him, 3:22), not a negotiation, rescue mission, or appeasement journey.
• ἐν ἡμέραις Νῶε… διὰ ὕδατος (en hēmerais Nōe… dia hydatos), “in the days of Noah… through water,” 3:20 — [NEW]. Proposed Hmong: “thaum Nau-ee lub caij… hla dhau dej”. Risk: Low (established OT narrative reference; likely already fixed in Hmong OT tradition — flag for confirmation, not a new collision).
• ὃ ἀντίτυπον νῦν καὶ ὑμᾶς σῴζει βάπτισμα (ho antitypon nyn kai hymas sōzei baptisma), “baptism, which corresponds to this [the ark/water], now saves you” — [NEW] term “antitype” (antitypos, typological counterpart), combined with [REUSE — Romans TM] baptism (kev cai raus dej) and salvation_save. Proposed Hmong: “kev cai raus dej, uas yog tus qauv piv rau qhov no, nimno cawm nej dim”. Risk: Critical — reinforces the existing Critical-tier baptism entry; must never be taught as the water itself saving apart from what follows.
• οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν (ou sarkos apothesis rhypou alla syneidēseōs agathēs eperōtēma eis theon), “not as a removal of dirt from the body, but as an appeal to God for a good conscience,” 3:21 — [NEW], this is the single most important clarifying clause for the baptism doctrine in the whole New Testament. Proposed Hmong: “tsis yog kev muab qhov qias tshem ntawm lub cev nqaij tawv, tiamsis yog kev thov Vajtswv kom muaj lub siab paub zoo paub phem uas huv”. Risk: Critical — this verse itself performs the exact disambiguation the Romans baseline’s forbidden-substitution rule demands (baptism ≠ ritual purification from spirit-contamination); it must be translated with maximal precision, since a mistranslation here would directly undo the very safeguard the TM requires elsewhere.
• πορευθεὶς εἰς οὐρανόν, ὑποταγέντων αὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων (poreutheis eis ouranon, hypotagentōn autō angelōn kai exousiōn kai dynameōn), “having gone into heaven, angels and authorities and powers having been subjected to him,” 3:22 — [REUSE — Romans TM] governing_authority/power roots, applied here to cosmic/angelic powers rather than civil government. Risk: High (inherited) — must be marked as Christ’s total, victorious sovereignty over all spiritual powers, reinforcing the 3:19 contrast-teaching above.

Chapter 3 summary: Reviewed in full; contains the two highest-stakes Critical clauses in the book (3:18-19’s spirits-in-prison and 3:21’s baptism-clarification), alongside the “suffering for righteousness” doctrinal center (3:14).

Chapter 4

• Χριστοῦ παθόντος σαρκί (Christou pathontos sarki), “Christ having suffered in the flesh,” 4:1 — [REUSE — self] suffering + flesh vocabulary. Risk: Critical (inherited).
• ἐπιθυμίαις… οἰνοφλυγίαις, κώμοις, πότοις, καὶ εἰδωλολατρίαις (epithymiais… oinophlygiais, kōmois, potois, kai eidōlolatriais), vice list: “passions… drunkenness, orgies, drinking parties, and idolatries,” 4:3 — [REUSE — Romans TM] idol (dab mlom, High) and the worship_serve_cultic object-anchoring rule (pehawm dab mlom, never bare pehawm). Risk: High (inherited).
• τὸ τέλος πάντων ἤγγικεν (to telos pantōn ēngiken), “the end of all things is at hand,” 4:7 — [NEW]. Proposed Hmong: “qhov kawg ntawm txhua yam twb yuav los ze lawm”. Risk: Low.
• σωφρονήσατε καὶ νήψατε εἰς προσευχάς (sōphronēsate kai nēpsate eis proseuchas), “be self-controlled and sober-minded for prayers,” 4:7 — [REUSE — self, from 1:13]. Risk: Low.
• ἡ ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν (hē agapē kalyptei plēthos hamartiōn), “love covers a multitude of sins,” 4:8 — [REUSE — Romans TM] love + sin_act_and_condition. Risk: High (inherited, sin component).
• φιλόξενοι (philoxenoi), “hospitable,” 4:9 — [NEW]. Proposed Hmong: “txais tos qhua zoo”. Risk: Low.
• χάρισμα (charisma), “gift,” 4:10 — [REUSE — Romans TM] spiritual_gift root. Risk: Medium (inherited).
• οἰκονόμοι ποικίλης χάριτος θεοῦ (oikonomoi poikilēs charitos theou), “stewards of God’s varied grace,” 4:10 — [REUSE — Romans TM, extended] grace, with [NEW] “steward” (tus saib xyuas khoom). Risk: Critical (grace component, inherited).
• λόγια θεοῦ (logia theou), “oracles/utterances of God,” 4:11 — [NEW]. Proposed Hmong: “Vajtswv Txoj Lus” (reusing the Scripture/Word root). Risk: Low.
• πύρωσις (pyrōsis), “fiery ordeal/trial,” 4:12 — [NEW], same refining-fire imagery as 1:7. Proposed Hmong: “kev sim siab uas kub npaum li hluav taws”. Risk: Medium-High — must be taught, alongside 1:6-7 and 3:14, as consistent with the “Suffering for Righteousness’ Sake” doctrine’s contrast-teaching against the misfortune-as-curse worldview.
• κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν (koinōneite tois tou Christou pathēmasin), “you share/partake in Christ’s sufferings,” 4:13 — [NEW]. Proposed Hmong: “koom nrog Khetos tej kev txom nyem”. Risk: Medium.
• τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ Πνεῦμα (to tēs doxēs kai to tou theou Pneuma), “the Spirit of glory and of God,” 4:14 — [REUSE — Romans TM] holy_spirit (Vaj Ntsuj Plig) + glory. Risk: Critical (inherited).
• ὡς Χριστιανός (hōs Christianos), “as a Christian,” 4:16 — [NEW], near-earliest attestation of this self-designation. Proposed Hmong: “raws li ib tug Khixatia” (transliteration, consistent with the established transliteration pattern for Povlauj/Yexus Khetos). Risk: Low.
• τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ (to krima apo tou oikou tou theou), “judgment beginning at the household of God,” 4:17 — [NEW]. Proposed Hmong: “kev txiav txim pib ntawm Vajtswv tsev neeg”. Risk: Low-Medium.
• εὐαγγελισθῆναι… νεκροῖς (euangelisthēnai… nekrois), “the gospel was preached… to the dead,” 4:6 — [REUSE — Romans TM] gospel/death. Risk: Medium — this is a well-known interpretive-difficulty verse in Christian scholarship (referent of “the dead” disputed among exegetes); flag [TRANSLATOR REVIEW NEEDED: interpretive ambiguity, not lexical collision — theologian input required on referent before rendering].
• πιστῷ κτίστῃ (pistō ktistē), “a faithful Creator,” 4:19 — [NEW], distinct from creation (ktisis, tej uas raug tsim los, already in the Romans TM). Proposed Hmong: “tus Tsim Ntuj Tsim Teb uas ncaj ncees thiab tso siab tau”. Risk: Low-Medium — positive bridge, comprehension-level distinction from the existing creation noun.
• παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν (paratithesthōsan tas psychas autōn), “let them entrust their souls,” 4:19 — [REUSE — self, from 1:9/2:25] ntsuj plig. Risk: High (inherited).

Chapter 4 summary: Reviewed in full; reinforces the Critical suffering/grace/Holy-Spirit terms already established, introduces the “faithful Creator” term, and flags one interpretive-difficulty verse (4:6) for theologian review rather than lexical resolution.

Chapter 5

• πρεσβυτέρους… συμπρεσβύτερος (presbyterous… sympresbyteros), “elders… fellow elder,” 5:1 — [NEW], anchor term for “Elders and Humility.” Proposed Hmong: “cov txwj laus (hauv pawg ntseeg)… ib tug txwj laus thiab” (building on the existing honorific Hmong term for community/clan elders). Risk: High — positive structural bridge to the real Hmong clan-elder institution, but clan elders traditionally also carry customary/ritual authority, including leadership in ancestor-veneration rites; the church-eldership office must be explicitly taught as a distinct, pastoral-spiritual office (teaching, shepherding, modeling) rather than an extension of customary ritual authority.
• μάρτυς τῶν τοῦ Χριστοῦ παθημάτων (martys tōn tou Christou pathēmatōn), “a witness of Christ’s sufferings,” 5:1 — [REUSE — Romans TM] witness (tus timkhawv) + suffering vocabulary. Risk: Low (witness component).
• ποιμάνατε τὸ… ποίμνιον τοῦ θεοῦ (poimanate to… poimnion tou theou), “shepherd the flock of God,” 5:2 — [REUSE — self, from 2:25]. Proposed Hmong: “cia li yug Vajtswv pab yaj”. Risk: Low-Medium.
• ἐπισκοποῦντες (episkopountes), “exercising oversight,” 5:2 — [NEW]. Proposed Hmong: “saib xyuas”. Risk: Low.
• μὴ κατακυριεύοντες… τύποι γινόμενοι (mē katakyrieuontes… typoi ginomenoi), “not domineering… but becoming examples,” 5:3 — [NEW]. Proposed Hmong: “tsis txhob tswj lawv nyob hauv qab hwjchim, tiamsis ua tus qauv zoo rau lawv”. Risk: Medium — reuses hwjchim (power) in a negative framing (forbidding its abuse); ensure this negative usage is not confused with the mandatory positive Vajtswv hwjchim qualifier elsewhere.
• τὸν ἀμαράντινον τῆς δόξης στέφανον (ton amarantinon tēs doxēs stephanon), “the unfading crown of glory,” 5:4 — [REUSE — self, from 1:4] amarantos + glory. Proposed Hmong: “lub kausmom ntawm lub yeeb koob uas tsis txawj qhuav tsis txawj tu”. Risk: Low.
• οἱ νεώτεροι ὑποτάγητε πρεσβυτέροις (hoi neōteroi hypotagēte presbyterois), “younger, be subject to elders,” 5:5 — [REUSE — self] submission root + elders root. Risk: High (inherited).
• ταπεινοφροσύνην ἐγκομβώσασθε (tapeinophrosynēn egkombōsasthe), “clothe yourselves with humility,” 5:5 — [NEW], second anchor term for “Elders and Humility.” Proposed Hmong: “cia li hnav kev txo hwv siab ua koj lub tsho” (a garment-metaphor idiom, “txo hwv siab” = to lower one’s pride, an existing positive Hmong virtue term). Risk: Low-Medium — a positive existing virtue with minimal collision risk, provided it is distinguished from mere social self-deprecation and taught as God-ward posture (reinforced by the next clause).
• ὁ θεὸς… ταπεινοῖς δίδωσιν χάριν (ho theos… tapeinois didōsin charin), “God… gives grace to the humble,” 5:5 — [REUSE — Romans TM] grace. Risk: Critical (inherited).
• ταπεινώθητε ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ (tapeinōthēte hypo tēn krataian cheira tou theou), “humble yourselves under the mighty hand of God,” 5:6 — [REUSE — self] humility root. Risk: Low.
• ἐπιρρίψαντες τὰς μερίμνας (epirripsantes tas merimnas), “having cast your anxieties [on him],” 5:7 — [NEW]. Proposed Hmong: “muab koj tej kev txhawj xeeb tso rau nws”. Risk: Low.
• ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ (ho antidikos hymōn diabolos hōs leōn ōryomenos peripatei), “your adversary the devil walks about like a roaring lion,” 5:8 — [NEW], anchor spiritual-warfare term. Proposed Hmong: “nej tus yeeb ncuab uas yog dab Ntxwg Nyoog, mus ncig ib ncig zoo li tsov ntxhuav uas qw nrov” (using the fixed, distinct compound dab Ntxwg Nyoog, an existing Hmong Bible tradition term for Satan/the devil, never the bare word dab). Risk: Critical — the generic Hmong term dab denotes the broad, diverse category of ancestral, nature, and household spirits venerated or placated in traditional religion; using the bare word here would conflate Satan with that entire diverse category, including ancestor-spirits. The compound dab Ntxwg Nyoog must be treated as a fixed, non-substitutable collocation — parallel in function to Vaj Ntsuj Plig’s mandatory prefix — distinguishing the singular, defeated, hostile spiritual adversary of Scripture from the broad animistic spirit-category. Recommend formal addition to any future 1 Peter TM as a Critical-tier fixed term, never rendered as bare dab.
• ἀντίστητε στερεοὶ τῇ πίστει (antistēte stereoi tē pistei), “resist him, firm in the faith,” 5:9 — [REUSE — Romans TM] faith_believe. Risk: Medium (inherited).
• στηρίξει (stērixei), “will establish/strengthen,” 5:10 — [NEW]. Proposed Hmong: “yuav txhawb kom ruaj khov”. Risk: Low.
• τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ (tēn aiōnion autou doxan en Christō), “his eternal glory in Christ,” 5:10 — [REUSE — Romans TM] glory, eternal_life root, and in_christ_union_formula (nyob hauv Khetos, mandatory co-textual anchoring). Risk: High (inherited, in-Christ formula).
• τὴν ἀληθινὴν χάριν τοῦ θεοῦ (tēn alēthinēn charin tou theou), “the true grace of God,” 5:12 — [REUSE — Romans TM] grace + truth. Risk: Critical (inherited, grace component).
• ἐν φιλήματι ἀγάπης (en philēmati agapēs), “with a kiss of love,” 5:14 — [NEW]. Proposed Hmong: “nrog kev nchuav ncuj ntawm kev hlub” (or a descriptive footnote explaining the ancient greeting custom, since a literal kiss-greeting carries different social connotations in the Hmong context). Risk: Low-Medium — comprehension/cultural-practice gap, no traditional-religion collision.
• Βαβυλών (Babylōn), “Babylon” (code-name for Rome), 5:13 — [NEW], proper noun. Proposed Hmong: “Npanpiloo” (transliteration, consistent with likely existing Hmong OT usage). Risk: Low, with a mandatory footnote explaining the code-name refers to Rome, not literal ancient Babylon.
• Μᾶρκος (Markos), “Mark,” 5:13 — [NEW], proper noun. Proposed Hmong: “Malakaus” (transliteration). Risk: Low.
• εἰρήνη ὑμῖν πᾶσιν τοῖς ἐν Χριστῷ (eirēnē hymin pasin tois en Christō), “peace to all of you who are in Christ,” 5:14 — [REUSE — Romans TM] peace + in_christ_union_formula. Risk: High (inherited, in-Christ formula).

Chapter 5 summary: Reviewed in full; introduces the two Elders-and-Humility anchor terms, the Critical dab Ntxwg Nyoog (devil) fixed collocation, and closes with reused Romans-TM grace/glory/in-Christ formulas.

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§3. Summary of Full-Book Coverage

All five chapters of 1 Peter have been reviewed first to last. No chapter contributes zero new theological vocabulary — this is a short, doctrinally dense epistle — but every chapter’s load-bearing terms have been logged above with reused-TM cross-references where applicable. The highest-density Critical-tier clauses are: 1:2 (sprinkling of blood), 1:18-19 (ransomed by precious blood/lamb), 2:5/2:9 (royal priesthood/spiritual sacrifices), 2:24 (bore our sins on the tree), 3:14 (suffering for righteousness), 3:18-19 (proclamation to spirits in prison), 3:21 (baptism clarification), and 5:8 (dab Ntxwg Nyoog). These map directly onto the eight assigned curriculum doctrines and are carried forward into the glossary and subsequent Phase 1 risk-registry documents.