Semantic Analysis

1 Timothy — Semantic Analysis (Hmong Language Package)

§0. Governing Note and Methodology

This document extends, and never contradicts, the Hmong Romans Language Package Baseline v1.0 (assets/translation_memory.json, assets/bible_term_registry.json, assets/doctrine_risk_registry.json, 12_ai_translation_requirements.md). Every term already fixed in the Romans Translation Memory (TM) is reused verbatim below with a citation back to its TM key; it is not re-analyzed from scratch, only re-anchored to its new context in 1 Timothy. Register, script (RPA), risk-tier definitions (Critical/High/Medium/Low), and citation conventions all follow the baseline exactly.

1 Timothy is a Pastoral Epistle addressed to a co-worker (not a congregation directly), concerned with church order, false teaching, and personal godliness. It surfaces a distinct cluster of terms not present in Romans — chiefly church-office vocabulary (overseer, elder, deacon qualifications), the “one Mediator” formula, “godliness,” “the deposit,” and “myths/genealogies” — several of which collide directly with Hmong customary religion (clan eldership, ancestor/spirit mediation, the sacred house-pillar, ancestor-honoring vocabulary, and historic polygamy practice). These collisions are documented term-by-term below and carried into 08_core_glossary.md.

Coverage is full-book: the core passage (1 Timothy 3:1-13) receives verse-by-verse treatment; chapters 1, 2, 3:14-16, 4, 5, and 6 each receive a chapter-level term study. No chapter is silently skipped.

§1. Core Passage — 1 Timothy 3:1-13 (Verse-by-Verse)

Verse 1

“Pistos ho logos: ei tis episkopēs oregetai, kalou ergou epithymei.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Trustworthy saying πιστὸς ὁ λόγος pistos ho logos ”faithful is the word”	A fixed Pastoral-Epistle formula (also 1:15; 4:9; 2 Tim 2:11; Titus 3:8) certifying the following statement as reliable, authoritative teaching ”This is a trustworthy saying” / “Here is a faithful saying” / “This saying can be trusted”	Marks the church-office qualification list (and elsewhere, core gospel summaries) as certified apostolic doctrine, not opinion — directly supports the “Sound Doctrine” and “Guarding the Deposit” doctrines	”Zaj lus no muaj tseeb thiab tsim nyog ntseeg” (this word is true and worthy to be trusted). Reuses TM `faith_believe` (ntseeg) as the anchoring verb. Risk: Low. Stable formulaic phrase; must be rendered identically at all four occurrences in the book for consistency (§5 register rule).
Office of overseer / overseer’s task ἐπισκοπή episkopē ”the work/position of watching over”	The office/function itself, distinct from the person who holds it (episkopos) “office of overseer” / “position of bishop” / “task of overseeing”	Names the church-leadership office being regulated in this passage — the abstract office, not yet the man	”haujlwm saib xyuas pawg ntseeg” (the work of overseeing the congregation). Risk: Medium. Comprehension-level distinction from the person-title (episkopos, v.2); must be kept lexically parallel so the office and the office-holder are recognizably related in Hmong.
Desires / aspires to ὀρέγεται oregetai ”reaches out for, stretches toward”	Legitimate aspiration/ambition (contrast with selfish ambition elsewhere in NT) “desires” / “aspires to” / “sets his heart on”	Frames church leadership as something a man may rightly and openly aspire to, not merely be drafted into	”xav tau” (desires/wants). Risk: Low.
Good work καλοῦ ἔργου kalou ergou ”a good/noble work”	Positive moral-quality label for a task or labor ”good work” / “noble task” / “honorable work”	Overseeing the church is affirmed as inherently good, not a burden to be avoided — supports the positive framing of the Qualifications doctrine	”haujlwm zoo” (a good work). Risk: Low.

Verse 2

“Dei oun ton episkopon anepilēmpton einai, mias gynaikos andra, nēphalion, sōphrona, kosmion, philoxenon, didaktikon…”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Overseer / bishop ἐπίσκοπος episkopos ”one who watches over, superintendent”	Church office of spiritual oversight/shepherding; in NT usage functionally overlapping with “elder” (cf. Titus 1:5-7) “overseer” / “bishop” / “superintendent”	The office at the center of the Qualifications for Church Leadership doctrine; a divinely instituted, gift- and character-qualified shepherding role	”tus saib xyuas pawg ntseeg” (one who oversees the congregation). Risk: Medium. Must be distinguished in teaching from the secular clan-headman (`tus kav zos`) or shaman (`txiv neeb`) leadership models; this is a NEW TM entry — no prior Romans-package rendering exists. Recommend mandatory co-text distinguishing spiritual shepherding from political/ritual headship.
Above reproach ἀνεπίλημπτον anepilēmpton ”unable to be laid hold of / not able to be seized upon (by an accuser)“	Blamelessness in public reputation, not sinless perfection ”above reproach” / “blameless” / “irreproachable”	Sets the baseline moral-reputational standard for the whole qualification list	”tsis muaj chaw thuam” (having no point of accusation/reproach). Risk: Low.
Husband of one wife μιᾶς γυναικὸς ἄνδρα mias gynaikos andra ”a one-woman man”	Debated among interpreters as (a) prohibiting polygamy, (b) requiring marital fidelity, or (c) prohibiting remarriage after divorce/widowhood; consensus reading in view here is marital exclusivity/fidelity, with polygamy definitively excluded ”husband of one wife” / “a one-woman man” / “faithful to his wife”	Establishes marital fidelity/monogamy as a non-negotiable qualification for church leadership	”tus muaj tib tug pojniam xwb” (a man who has only one wife). Risk: CRITICAL. Historic and, in some communities, still-practiced Hmong plural marriage (multiple wives for status, labor, and lineage continuation) makes this qualification a direct, concrete collision — not merely a comprehension gap. A man converted out of an existing polygamous household is disqualified from these offices under the plain sense of this text. This requires a mandatory pastoral/theological teaching note distinct from a lexical fix, since no rewording removes the real-world pastoral conflict. Escalate per §9 Escalation Rules (new theological/pastoral collision, no Romans-package precedent).
Sober-minded / temperate νηφάλιον nēphalion ”not intoxicated, clear-headed”	Both literal (not given to drink) and figurative (mentally alert, self-possessed) “sober-minded” / “temperate” / “clear-headed” / “vigilant”	Requires mental clarity and self-mastery, especially fitting given the drunkenness prohibition later in the list	”ceev faj thiab tsis quav cawv” (watchful and not given to alcohol). Risk: Low.
Self-controlled σώφρονα sōphrona ”of sound mind, disciplined”	Practical wisdom and self-mastery over impulses ”self-controlled” / “sensible” / “disciplined” / “sound-minded”	Core virtue for one entrusted with spiritual authority over others	”txawj tswj nws tus kheej” (able to govern himself). Risk: Low.
Respectable / orderly κόσμιον kosmion ”well-ordered, decorous”	Outward conduct that is orderly and dignified ”respectable” / “orderly” / “of good behavior”	Visible, consistent good conduct as a qualification, reinforcing the “good testimony” requirement of v.7	”coj tus kheej zoo thiab tsim txiaj” (conducts himself well and honorably). Risk: Low.
Hospitable φιλόξενον philoxenon ”a lover of strangers/guests”	Active, generous welcome of outsiders and travelers, a valued NT-era virtue ”hospitable” / “welcoming to strangers” / “given to hospitality”	Church leaders must model the outward-facing generosity central to the church’s witness	”hlub thiab txais tos qhua zoo” (loving and welcoming guests well). Risk: Low. Positive resonance with Hmong hospitality customs.
Able to teach διδακτικόν didaktikon ”skilled in teaching”	The capacity to instruct others accurately in sound doctrine ”able to teach” / “skillful in teaching” / “apt to teach”	The one qualification unique to the teaching-office function, directly supporting the Sound-Doctrine and Guarding-the-Deposit doctrines	”muaj peevxwm qhia lus tseeb” (having the ability to teach the truth). Risk: Low-Medium. Should be anchored to “qhia Txoj Kevcai/Vaj Lug Kub” content, not generic public-speaking skill.

Verse 3

“mē paroinon, mē plēktēn, alla epieikē, amachon, aphilargyron…”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Not a drunkard μὴ πάροινον mē paroinon ”not beside/given to wine”	Habitual overindulgence in alcohol ”not given to drunkenness” / “not addicted to wine” / “not a drunkard”	Excludes a common vice from eligible candidates	”tsis quav cawv” (not addicted to alcohol). Risk: Low.
Not violent μὴ πλήκτην mē plēktēn ”not a striker”	Prone to physical violence/aggression ”not violent” / “not a striker” / “not pugnacious”	Requires gentleness of temperament, incompatible with a bully-shepherd	”tsis nyiam ntaus luag” (not one who likes to strike others). Risk: Low.
Gentle / reasonable ἐπιεικῆ epieikē ”yielding, fair, reasonable”	Forbearing gentleness that does not insist rigidly on personal rights ”gentle” / “reasonable” / “forbearing” / “considerate”	Positive counterpart to the violence prohibition	”muaj lub siab mos thiab txaus siab zam txim” (has a gentle heart and is willing to forgive). Risk: Low.
Not quarrelsome ἄμαχον amachon ”not a fighter” (verbal)	Avoids contentious argument and strife ”not quarrelsome” / “peaceable” / “not contentious”	Reinforces church unity, anticipating the “Christian Living and Unity” doctrine carried over from Romans	”tsis nyiam sib cav sib ceg” (does not like to quarrel/argue). Risk: Low.
Not a lover of money ἀφιλάργυρον aphilargyron ”not money-loving”	Freedom from greed, especially relevant to one who may handle church resources ”not a lover of money” / “not greedy for gain” / “free from the love of money”	Anticipates ch.6’s climactic warning that “the love of money is a root of all kinds of evil” (6:10)	“tsis nyiam nyiaj txiag” (does not love money). Risk: Low-Medium. Must be taught in explicit connection to 6:9-10 to prevent isolated, under-weighted reading; also guards against any prosperity-gospel drift (forbidden per baseline §3, §9).

Verse 4

“tou idiou oikou kalōs proistamenon, tekna echonta en hypotagē meta pasēs semnotētos…”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Manage his own household well τοῦ ἰδίου οἴκου καλῶς προϊστάμενον tou idiou oikou kalōs proistamenon ”standing before/presiding over his own house well”	Competent, godly leadership of one’s own family as evidence of fitness for the church’s “household” (cf. v.5, v.15) “manage his own household well” / “rule his own house well” / “lead his family well”	Domestic leadership is the visible proving-ground for church leadership — a key logical link to v.5	”kav tau nws tsev neeg zoo” (able to lead/govern his household well). Risk: Low-Medium. Positive bridge to Hmong household-headship values; must be kept distinct from the separate church-household term (`tsev neeg ntawm Vajtswv`, 3:15) though intentionally parallel.
Children in submission τέκνα ἐν ὑποταγῇ tekna en hypotagē ”children in subjection/order”	Well-ordered, obedient children, evidence of parental competence, not merely compliant children by nature ”children in submission” / “obedient children” / “children who respect him”	Concrete, observable evidence for the household-management qualification	”muaj menyuam mloog lus” (has children who obey). Risk: Low.
With all dignity μετὰ πάσης σεμνότητος meta pasēs semnotētos ”with all seriousness/gravity”	Respectful, dignified household order (could describe either the father’s or the children’s demeanor) “with all dignity” / “with proper respect” / “with all seriousness”	Reinforces the outward-visible respectability standard	”muaj kev hwm thiab txhij txhua” (having honor/respect and orderliness). Risk: Medium. Uses `hwm` (honor/respect), the same root verb used for honoring ancestors/spirits (`hwm dab qhuas`, `hwm poj yawm txwv`); here the object is the living household order, not ancestor veneration, so the sense is doctrinally safe, but the shared root should be flagged for the same reason as the broader `godliness` entry below (§8, Ch.2/6).

Verse 5

“ei de tis tou idiou oikou prostēnai ouk oiden, pōs ekklēsias theou epimelēsetai;“

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Church of God ἐκκλησία θεοῦ ekklēsia theou ”assembly/congregation of God”	The gathered people of God, local or universal ”church of God” / “congregation of God” / “assembly of God”	The stakes of household mismanagement are raised to the level of God’s own assembly — argument from lesser to greater	”pawg ntseeg ntawm Vajtswv” (the congregation of God). Risk: Low. `pawg ntseeg` is the established Hmong Christian term for “church/congregation”; reuses TM `god` (Vajtswv).
Care for ἐπιμελήσεται epimelēsetai ”will take care of, attend to”	Active, ongoing pastoral responsibility ”care for” / “take care of” / “look after”	Names the essential pastoral function the office requires	”saib xyuas” (look after/care for). Risk: Low.

Verse 6

“mē neophyton, hina mē typhōtheis eis krima empesē tou diabolou.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Not a recent convert μὴ νεόφυτον mē neophyton ”not newly planted”	A believer of insufficient spiritual maturity/experience, agricultural metaphor (newly planted seedling) “not a new convert” / “not a recent convert” / “not newly planted [in faith]“	Guards against premature elevation to leadership before spiritual maturity is proven	”tsis txhob yog tus ntseeg tshiab” (must not be a new believer). Risk: Low.
Puffed up / conceited τυφωθεὶς typhōtheis ”having been made to smoke/be clouded” (metaphor for being inflated with pride)	Blinding pride/conceit arising from premature honor ”puffed up” / “conceited” / “blinded with pride”	Names the specific spiritual danger of rushing an immature believer into office	”khav theeb thiab tsis pom nws tus kheej meej” (boastful and unable to see himself clearly). Risk: Low. Reuses TM `boasting` (kev khav theeb) as root.
Condemnation of the devil κρίμα τοῦ διαβόλου krima tou diabolou ”judgment of the devil / the devil’s own judgment”	Either the judgment the devil incurred (pride leading to his fall) or judgment inflicted by the devil; majority reading is the former — falling into the same pride-condemnation Satan fell into ”condemnation of the devil” / “same judgment as the devil” / “fall into the devil’s condemnation”	Ties church-leadership pride directly to the archetypal sin of Satan	”raug txiav txim ib yam li tus Ntxwg Nyoog” (be condemned in the same way as the Devil/Satan). Risk: Low-Medium. Reuses the already-established Hmong Christian term for Satan (`dab Ntxwg Nyoog`, consistent with Romans-package usage patterns for Satan); stable, no new collision, since Satan is already a settled Hmong-Christian referent distinct from ancestor spirits.

Verse 7

“dei de kai martyrian kalēn echein apo tōn exōthen, hina mē eis oneidismon empesē kai pagida tou diabolou.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Good testimony from outsiders μαρτυρίαν καλὴν… ἀπὸ τῶν ἔξωθεν martyrian kalēn… apo tōn exōthen ”a good witness/testimony from those outside”	Public reputation among non-believers, not only within the church ”a good reputation with outsiders” / “well thought of by outsiders” / “good testimony from those outside the church”	The church’s public credibility is tied to its leaders’ visible integrity — an apologetic, missional concern	”muaj koob meej zoo ntawm cov neeg sab nraud” (having a good reputation among people outside [the church]). Risk: Low. Reuses TM `witness` (tus timkhawv) root concept.
Snare of the devil παγίδα τοῦ διαβόλου pagida tou diabolou ”trap/snare of the devil”	A concealed, dangerous trap set by Satan for the spiritually unguarded ”snare of the devil” / “trap of the devil”	Warns that public disgrace can become an entry point for satanic attack on a leader and the church’s witness	”lub vojhlua ntawm tus Ntxwg Nyoog” (the snare/trap of the Devil). Risk: Low.

Verse 8

“Diakonous hōsautōs semnous, mē dilogous, mē oinō pollō prosechontas, mē aischrokerdeis…”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Deacons διακόνους diakonous ”servers, those who serve”	The recognized church office of service (cf. Romans 16:1, Phoebe) “deacons” / “servants [of the church]“	Introduces the second regulated office of the Qualifications doctrine, distinct from the overseer	Reuse Romans TM `deacon_servant`: “tus pab tu pawg ntseeg”. Risk: Medium (inherited). Must remain lexically distinct from `qhev` (bondservant, `doulos`) exactly as the baseline requires.
Dignified σεμνούς semnous ”serious, worthy of respect”	Same root as v.4’s `semnotēs`; grave, respectable bearing ”dignified” / “worthy of respect” / “serious-minded”	Parallels the overseer’s dignity requirement, showing the two offices share a common character baseline	”muaj kev hwm” (having dignity/being respected). Risk: Medium, same `hwm`-root flag as v.4.
Not double-tongued μὴ διλόγους mē dilogous ”not two-worded”	Duplicity — saying different things to different people ”not double-tongued” / “not saying one thing to one person and another to someone else” / “not deceitful in speech”	Guards the integrity of a role that often carries confidential knowledge of church needs and finances	”tsis hais ob lo lus” (does not speak with two [different] words/tongues). Risk: Low. Natural Hmong idiom for duplicity; transfers cleanly.
Not devoted to much wine μὴ οἴνῳ πολλῷ προσέχοντας mē oinō pollō prosechontas ”not paying attention to/occupied with much wine”	Habitual overindulgence, same concern as v.3 ”not indulging in much wine” / “not given to much wine”	Repeats the sobriety requirement for the deacon office	”tsis quav cawv ntau” (not addicted to much alcohol). Risk: Low.
Not greedy for shameful gain μὴ αἰσχροκερδεῖς mē aischrokerdeis ”not shamefully gain-loving”	Dishonest or disgraceful pursuit of financial gain, especially relevant since deacons often handled church funds/goods ”not greedy for dishonest gain” / “not greedy for money” / “not fond of shameful profit”	Directly relevant to deacons’ likely handling of the church’s material care for widows/poor (ch.5)	“tsis nyiam tau nyiaj txiag los ntawm txoj kev txhaum” (does not love gaining money through wrongdoing). Risk: Low-Medium. Should be cross-taught with 6:9-10’s love-of-money warning.

Verse 9

“echontas to mystērion tēs pisteōs en katharā syneidēsei.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Mystery of the faith τὸ μυστήριον τῆς πίστεως to mystērion tēs pisteōs ”the hidden-thing-now-revealed of the faith”	The revealed content of the gospel/Christian faith, previously hidden, now disclosed (cf. 3:16’s “mystery of godliness”) “the mystery of the faith” / “the deep truths of the faith” / “the revealed truth of the gospel”	Deacons, though not primarily teachers, must still hold and personally believe sound gospel content — supports Sound Doctrine and Guarding-the-Deposit doctrines	Reuse Romans TM `mystery` (zaj lus zais cia) combined with `faith_believe` (kev ntseeg): “zaj lus zais cia ntawm kev ntseeg”. Risk: Medium. Compound phrase is new to this book; log per §2.4 TM-extension rule.
Clear/clean conscience καθαρᾷ συνειδήσει katharā syneidēsei ”with a clean/pure conscience”	Inner moral integrity consistent with one’s confessed faith ”a clear conscience” / “a clean conscience” / “a pure conscience”	Personal integrity must match doctrinal confession — a recurring Pastoral-Epistle theme (1:5, 1:19, 3:9, 4:2)	Reuse Romans TM `conscience` (tej kev paub zoo paub phem hauv lub siab) qualified by `dawb huv`-adjacent “clean/pure”: “tej kev paub zoo paub phem hauv lub siab uas dawb tsis muaj kev txhaum”. Risk: Medium (inherited from Romans TM entry).

Verse 10

“kai houtoi de dokimazesthōsan prōton, eita diakoneitōsan anenklētoi ontes.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Tested first δοκιμαζέσθωσαν πρῶτον dokimazesthōsan prōton ”let them be tested/proved first”	A formal or informal probationary process before appointment ”let them first be tested” / “must first be proved” / “should first be examined”	Establishes a process, not merely a checklist, for recognizing qualified deacons	”kuaj xyuas ua ntej” (examine/test beforehand). Risk: Low.
Blameless ἀνέγκλητοι anenklētoi ”not able to be accused/called to account”	Synonym cluster with v.2’s `anepilēmpton` — no valid charge can be brought ”blameless” / “beyond reproach” / “above accusation”	Repeats the overseer’s blamelessness standard for deacons, underscoring shared character requirements across both offices	”tsis muaj chaw raug liam” (having no basis to be accused). Risk: Low.

Verse 11

“gynaikas hōsautōs semnas, mē diabolous, nēphalious, pistas en pasin.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Women / their wives γυναῖκας gynaikas ”women” (no possessive pronoun in the Greek)	Genuinely ambiguous: (a) female deacons/deaconesses, (b) deacons’ wives, (c) women in general serving alongside deacons ”the women” / “their wives” / “women deacons” / “deaconesses”	Directly affects whether this verse establishes a female diaconal office — bears heavily on the Qualifications for Church Leadership doctrine and on church practice regarding women’s roles	[TRANSLATOR REVIEW NEEDED: ambiguous referent — “cov pojniam” (women/deaconesses in general) vs. “lawv tej pojniam” (their wives) materially changes the doctrine of women’s ministry office and must not be resolved unilaterally in translation]. Risk: High. Per baseline §9 Escalation Rules, ambiguity bearing on doctrine must be flagged, not silently resolved. Provisional gloss pending theologian review: “cov pojniam” (a deliberately non-possessive rendering preserving the Greek’s ambiguity), with a mandatory footnote presenting both readings.
Dignified σεμνάς semnas ”serious, respected”	Same root as vv.4, 8 ”dignified” / “worthy of respect”	Parallels the male-office dignity requirement	”muaj kev hwm”. Risk: Medium (same `hwm`-root flag).
Not slanderers μὴ διαβόλους mē diabolous ”not devils/not slanderers” (same root word used for “the devil,” diabolos, in vv.6-7!)	Malicious accusation/gossip — the same Greek word family as “the devil” (the ultimate Accuser) “not slanderers” / “not malicious gossips” / “not given to slander”	A striking Pauline wordplay: those who slander act as small-scale “devils,” echoing vv.6-7’s warnings about the devil’s condemnation and snare	”tsis nyiam thuam luag tom qab” (does not like to slander others behind their backs). Risk: Low-Medium. The Greek wordplay (diabolos/diabolous) cannot be reproduced in Hmong without artificiality; note for teaching purposes only, not a lexical requirement.
Sober-minded νηφαλίους nēphalious ”clear-headed”	Same as v.2, v.3 ”sober-minded” / “temperate”	Repeats the sobriety/self-mastery requirement	”ceev faj thiab txawj tswj lub siab”. Risk: Low.
Faithful in all things πιστὰς ἐν πᾶσιν pistas en pasin ”trustworthy/believing in all things”	Comprehensive reliability, possibly also “believing” in the fuller sense of `pistis` ”faithful in all things” / “trustworthy in everything”	Summarizes the character requirement with a comprehensive claim	Reuse TM `faith_believe`: “ntseeg thiab ncaj ncees rau txhua yam”. Risk: Low.

Verse 12

“diakonoi estōsan mias gynaikos andres, teknōn kalōs proistamenoi kai tōn idiōn oikōn.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Husband of one wife μιᾶς γυναικὸς ἄνδρες mias gynaikos andres ”one-woman men” (plural)	Identical qualification to v.2 ”husbands of one wife”	Confirms the marital-fidelity/monogamy qualification applies equally to deacons, not just overseers	Reuse the CRITICAL rendering and risk note from v.2: “tus muaj tib tug pojniam xwb”. Risk: CRITICAL (same collision with historic Hmong polygamy practice; same mandatory teaching-note requirement).
Managing children and household well τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων teknōn kalōs proistamenoi kai tōn idiōn oikōn ”presiding well over children and their own households”	Identical qualification to v.4 ”managing their children and their households well”	Confirms domestic-leadership evidence is required of deacons as well as overseers	Reuse v.4 rendering: “kav tau nws menyuam thiab nws tsev neeg zoo”. Risk: Low-Medium (inherited from v.4).

Verse 13

“hoi gar kalōs diakonēsantes bathmon heautois kalon peripoiountai kai pollēn parrēsian en pistei tē en Christō Iēsou.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Good standing βαθμὸν… καλὸν bathmon… kalon ”a good step/degree/rank”	A position of honor, respect, or advancement earned through faithful service (metaphor of ascending a step) “a good standing” / “an excellent standing” / “good reputation and rank”	Faithful diaconal service yields a recognized, honored place in the community of faith — encouragement toward the qualification list, not a reward-for-merit soteriological claim	”ib theem koob meej zoo” (a good step/degree of honor). Risk: Low-Medium. Must not be taught as merit toward salvation (which would collide with the Grace/Justification doctrines); frame strictly as ministry reputation/honor, not soteriological standing.
Great confidence/boldness πολλὴν παρρησίαν pollēn parrēsian ”much freedom of speech / boldness”	Confident, unashamed access and voice, often used of bold gospel proclamation or confident approach to God ”great boldness” / “great confidence” / “great assurance”	Faithful service produces spiritual confidence, not timidity, in living and speaking the faith	”kev txaus siab hais lus tsis ntshai” (confidence to speak without fear). Risk: Low. New term for this book; log for TM-extension review.
In the faith that is in Christ Jesus ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ en pistei tē en Christō Iēsou ”in faith, the [faith] in Christ Jesus”	Combines `pistis` with the `en Christō` union formula ”in the faith that is in Christ Jesus” / “in faith in Christ Jesus”	Anchors both the boldness and the faith explicitly and exclusively to Christ, consistent with Christ as the sole ground of confidence before God (anticipating the One-Mediator doctrine of ch.2)	Reuse Romans TM `faith_believe` + `in_christ_union_formula`: “kev ntseeg uas nyob hauv Khetos Yexus”. Risk: High (inherited from Romans TM `in_christ_union_formula`). Must retain the fixed co-text anchoring to Christ, never a bare spatial “hauv,” per baseline §3.2 forbidden-substitution table.

§2. Chapter 1 — Sound Doctrine, the Gospel Entrusted, and the Charge to Timothy

Chapter 1 introduces the book’s central polemical concern (false teaching vs. sound doctrine) and closes with Paul’s personal charge to Timothy. Verse-level table below covers all load-bearing terms not already addressed in the core-passage section.

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
God our Savior θεοῦ σωτῆρος ἡμῶν theou sōtēros hēmōn ”God, savior of us”	God as the ultimate source/agent of salvation, a title also applied to Christ later in the Pastorals ”God our Savior” / “God, our Deliverer”	Opens the letter by grounding Paul’s apostleship in God’s saving character, setting the soteriological register for the whole letter	”Vajtswv, peb tus Cawmseej” (God, our Savior). Risk: Medium. New title-term (`Cawmseej`, Savior) for this book, built on the TM `salvation_save` root (`kev cawm dim`); must always be anchored to God/Christ as agent per the existing forbidden-substitution rule for `kev cawm dim`.
Christ Jesus our hope Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν Christou Iēsou tēs elpidos hēmōn ”Christ Jesus, of the hope of us”	Christ personally identified as the object/ground of the believer’s hope ”Christ Jesus our hope” / “Christ Jesus, our hope”	Confident expectation is grounded in a person (Christ), not an abstract wish	Reuse Romans TM `hope` (kev cia siab): “Yexus Khetos, uas yog peb txoj kev cia siab”. Risk: Low (inherited).
Different doctrine ἑτεροδιδασκαλεῖν heterodidaskalein ”to teach otherwise/differently”	Teaching content that deviates from the apostolic gospel, the letter’s core negative category (also 6:3) “teach a different doctrine” / “teach false doctrine” / “teach contrary teaching”	Names the central problem the letter addresses — supports the Sound Doctrine vs. False Teaching doctrine directly	”qhia lwm yam lus tsis yog tseeb” (teach another/different teaching that is not true). Risk: Medium. NEW ENTRY — core term for the book’s primary doctrine; must be rendered identically at both occurrences (1:3, 6:3) for consistency.
Myths μύθοις mythois ”myths, legends, fables”	Fictitious or fanciful narratives, likely referring to speculative Jewish or proto-Gnostic legendary material, not merely “false stories” generically ”myths” / “fables” / “legends” / “made-up tales”	Contrasted with sound doctrine and God’s redemptive plan “by faith” (1:4)	“tej zaj dab neeg” (legendary/mythical tales — the standard Hmong word for “myth/legend”). Risk: High. `dab neeg` contains the morpheme `dab` (spirit); while this is simply the ordinary Hmong word for “legend/folktale” and not itself a doctrinal claim, its use here to characterize condemned false teaching sits adjacent to Hmong traditional religion’s own foundational oral-legend genre. Requires a teaching note clarifying that Paul condemns speculative, faith-distracting fables — not a blanket condemnation of Hmong oral tradition/story-telling as a genre. Consider the alternative gloss “tej zaj lus qhia tsis muaj pov thawj” (unverified teachings) where confusion risk is judged high in a given context.
Endless genealogies γενεαλογίαις ἀπεράντοις genealogiais aperantois ”unending/limitless genealogies”	Speculative lineage-tracing (possibly linked to Gnostic aeon-genealogies or rabbinic legendary genealogical elaboration), not genealogy-keeping as such ”endless genealogies” / “interminable genealogies” / “unending lists of ancestors”	Named alongside myths as a distraction from the gospel’s “stewardship from God that is by faith” (1:4)	“keeb kwm xeem thiab tsev neeg uas hais tsis tas” (unending clan/family lineage accounts). Risk: High. Hmong culture places very high value on `xeem` (clan) and ancestral lineage-keeping as a core marker of identity and social obligation. An under-taught rendering risks being heard as Scripture condemning Hmong clan-genealogy practice itself, rather than the specific speculative, faith-eclipsing genealogical myth-making Paul has in view. Mandatory teaching note required distinguishing ordinary Hmong lineage-keeping (not condemned) from the specific false teaching at issue (condemned).
Speculations ἐκζητήσεις ekzētēseis ”searchings-out, speculations”	Unproductive, contentious theorizing rather than edifying instruction ”speculations” / “controversial questionings” / “useless debates”	Names the unfruitful intellectual activity these myths/genealogies produce, contrasted with “the stewardship of God"	"kev sib cav sib nug uas tsis muaj qab hau” (fruitless mutual questioning/disputing). Risk: Low.
Pure heart, good conscience, sincere faith καθαρᾶς καρδίας… συνειδήσεως ἀγαθῆς… πίστεως ἀνυποκρίτου katharas kardias… syneidēseōs agathēs… pisteōs anypokritou ”clean heart… good conscience… unhypocritical faith”	Threefold description of the true goal of Christian instruction (“the aim of our charge is love that issues from…” 1:5) “a pure heart, a good conscience, and a sincere faith”	Defines the positive telos of sound teaching, directly opposed to the myths/speculations above	Reuse Romans TM `love` (kev hlub), `conscience` (tej kev paub zoo paub phem hauv lub siab), `faith_believe` (kev ntseeg); “sincere/unhypocritical” → “tsis ua txuj” (not pretending/without hypocrisy). Risk: Low (inherited components).
Vain discussion ματαιολογίαν mataiologia ”empty/vain talk”	Worthless, unproductive speech, the destination of those who wander from the true goal of the law ”vain discussion” / “empty talk” / “meaningless chatter”	Diagnoses the false teachers’ actual practice — talking much while understanding little (1:7)	“kev hais lus tsis muaj qab hau” (speech that has no substance). Risk: Low.
Lawful use of the law νομίμως… τῷ νόμῳ χρῆται nomimōs… tō nomō chrētai ”uses the law lawfully”	Using the Mosaic law according to its intended diagnostic/restraining purpose, not as a means of self-justification ”uses the law lawfully” / “uses the law properly”	Directly supports “The Law and Its Purpose” doctrine already established in the Romans package	Reuse Romans TM `law_mosaic_divine` with mandatory qualifier: “siv Txoj Kevcai (ntawm Vajtswv/Mauxes) raws li nws lub hom phiaj”. Risk: Critical (inherited).
Sound doctrine ὑγιαινούσῃ διδασκαλίᾳ hygiainousē didaskalia ”healthy/health-giving teaching”	Teaching that produces spiritual health, the letter’s positive counterpart to `heterodidaskalein` ”sound doctrine” / “healthy teaching” / “wholesome instruction”	The book’s positive central term for the Sound-Doctrine-versus-False-Teaching doctrine	”tej lus qhia uas raug thiab pub txoj sia zoo” (teaching that is correct and gives good/healthy life) — literary compound built on the health-metaphor of `hygiainō`. Risk: Medium. NEW ENTRY — must be rendered consistently across the whole book (1:10; 4:6; 6:3) alongside its antonym `heterodidaskalein`.
Gospel of the glory of the blessed God εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ euangelion tēs doxēs tou makariou theou ”gospel of the glory of the blessed God”	The gospel content as revealing God’s own glorious, blessed nature ”the glorious gospel of the blessed God” / “the gospel of the glory of the blessed God”	Elevates the gospel’s dignity, entrusted specifically to Paul	Reuse Romans TM `gospel` (Txoj Moo Zoo) + `glory` (lub yeeb koob); “blessed” (makarios, God’s own beatitude) → “uas muaj kev zoo siab thiab hwjchim tag nrho” (who possesses complete blessedness/happiness and majesty), deliberately AVOIDING `koob hmoov`. Risk: Medium-High. Flag to prevent inadvertent drift toward the permanently forbidden grace-substitute `koob hmoov` (Romans TM `grace` entry); though this is a different Greek word (`makarios`, not `charis`), the English gloss “blessed” is shared and could tempt a translator toward the forbidden term.
Chief of sinners ἁμαρτωλῶν πρῶτος hamartōlōn prōtos ”first/foremost of sinners”	Paul’s self-description as the exemplary recipient of Christ’s saving mercy ”chief of sinners” / “the foremost of sinners” / “the worst of sinners”	Grounds the doctrine of Grace and Salvation by Faith Alone in Paul’s own testimony — nobody is beyond the reach of grace	Reuse Romans TM `sin_act_and_condition` (txhaum) + `salvation_save` (kev cawm dim, cawm), anchored to Yexus Khetos per the mandatory qualifier: “tus loj tshaj plaws hauv cov neeg muaj txhaum, uas Yexus Khetos cawm dim”. Risk: High (inherited anchoring requirement).
King of ages, immortal, invisible, only God βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ basilei tōn aiōnōn, aphthartō, aoratō, monō theō ”to the King of the ages, incorruptible, invisible, only God”	A doxological string of divine attributes closing the salvation testimony ”the King of ages, immortal, invisible, the only God”	Anchors the whole Sound-Doctrine argument in worship of the one true God, contrasted implicitly with any rival spiritual powers	”tus Huabtais kav txhua tiam neeg, tus uas tsis txawj lwj tsis txawj tuag, tus uas tsis muaj leejtwg pom, thiab yog tib leeg Vajtswv xwb”. Risk: Medium. `Huabtais` (king/emperor) is an established general Hmong term with no animistic collision; “immortal/incorruptible” (`aphthartos`) here must be kept distinct from `eternal_life` (TM: txoj sia nyob mus ib txhis, given to believers) since this describes God’s own uncreated nature — cross-reference the `immortality` entry in Ch.6 below.
Fight the good fight καλὴν στρατείαν στρατεύῃ kalēn strateian strateuē ”wage the good campaign/warfare”	Military metaphor for persevering, disciplined Christian ministry/life, holding to faith and a good conscience ”fight the good fight” / “wage the good warfare” / “fight the good battle”	Charges Timothy personally to persevere in sound doctrine against the false teachers just described	”tawm tsam kev sib ntaus zoo” (wage the good battle/fight). Risk: Low. Note the distinct Greek military metaphor here (strateia, warfare/campaign) versus the athletic metaphor in 6:12 (agōn, contest) — both may render similarly in Hmong; flag as a minor accuracy note, not a translation risk.
Shipwrecked regarding the faith περὶ τὴν πίστιν ἐναυάγησαν peri tēn pistin enauagēsan ”suffered shipwreck concerning the faith”	Vivid metaphor for total spiritual/doctrinal ruin resulting from rejecting a good conscience ”made shipwreck of their faith” / “suffered shipwreck in regard to the faith”	Names the catastrophic consequence of abandoning sound doctrine and a good conscience — a warning example (Hymenaeus, Alexander)	“lawv txoj kev ntseeg puas tas ib yam li lub nkoj poob rau hauv dej” (their faith was ruined like a boat sinking in water). Risk: Low. Vivid nautical imagery; comprehension-level only (Hmong highland context may need brief explanatory gloss on “shipwreck” if audience is unfamiliar with seafaring, but the metaphor of a boat capsizing/sinking transfers adequately via river/lake imagery).
Delivered to Satan παρέδωκα τῷ Σατανᾷ paredōka tō Satana ”handed over to Satan”	A severe disciplinary act removing a person from the church’s protective fellowship so that, through hardship, they may be corrected (“that they may learn not to blaspheme”) “delivered to Satan” / “handed over to Satan” / “turned over to Satan”	Names the most severe form of church discipline in the letter, tied to the guarding of sound doctrine	”muab tso rau hauv tus Ntxwg Nyoog txhais tes” (handed over into the hands of Satan/the Devil). Risk: Medium-High. Must be explicitly taught as a formal, corrective church-discipline act under God’s ultimate sovereignty — never framed in a way resembling Hmong shamanic curse-invocation practice (`foo`, ritual cursing/hexing performed by a `txiv neeb` or aggrieved party against an enemy), which would wrongly cast the church as wielding independent spiritual power to harm rather than administering redemptive discipline.

§3. Chapter 2 — Prayer, the One Mediator, and Public Worship

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Supplications, prayers, intercessions, thanksgivings δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας deēseis, proseuchas, enteuxeis, eucharistias ”petitions, prayers, intercessions, thanksgivings”	A fourfold, comprehensive vocabulary for corporate prayer, covering request, general prayer, intercession on behalf of others, and gratitude ”petitions, prayers, intercessions, and thanksgivings”	Establishes the full scope of the church’s public prayer life, directed even toward secular rulers — supports the Public Worship and Prayer doctrine	”kev thov, kev pe hawm thov Vajtswv, kev thov txhawb rau lwm tus, thiab kev ua tsaug”. Reuses Romans TM `thanksgiving` (ua tsaug). Risk: Low. New compound term set for this book; log for TM extension.
Kings and all who are in high positions βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων basileōn kai pantōn tōn en hyperochē ontōn ”kings and all those existing in a position of prominence/authority”	Civil rulers at every level, paralleling Romans 13’s governing authorities ”kings and all who are in authority” / “kings and all those in high positions”	Directly parallels the Romans TM `governing_authority` doctrine, extended here to intercessory prayer for rulers	Reuse Romans TM `governing_authority` (cov muaj hwjchim kav teb chaws), with `Huabtais` (king) as a specific instance. Risk: High (inherited — must remain marked as delegated civil authority, distinct from shamanic `hwjchim`).
Peaceful and quiet life, godliness and dignity ἤρεμον καὶ ἡσύχιον βίον… ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι ēremon kai hēsychion bion… en pasē eusebeia kai semnotēti ”a tranquil and quiet life… in all godliness and dignity”	The purpose of praying for rulers — social conditions conducive to unhindered godly living ”a peaceful and quiet life, godly and dignified in every way”	Names the practical, this-worldly aim of prayer for civil peace, in service of the church’s godly witness	”kev nyob thaj yeeb tsis muaj kev cuam tshuam, thiab kev ua neej hwm Vajtswv thiab tsim txiaj txhij txhua”. Reuses Romans TM `peace` (kev thaj yeeb). New term `eusebeia` (godliness) introduced here — see full entry below. Risk: Medium for `eusebeia` component.
Godliness εὐσέβεια eusebeia ”reverent piety, God-fearing conduct”	A lived, comprehensive quality of reverencing and honoring God in daily life, distinct from cultic worship acts (`latreuō`) — one of the letter’s most frequent and theologically central terms (2:2; 3:16; 4:7-8; 6:3, 5, 6, 11) “godliness” / “piety” / “God-fearing living” / “reverence toward God”	Central term for the “Godliness and Contentment” doctrine; the letter’s positive vision of authentic Christian life, contrasted with false teachers who treat it as a means of profit (6:5)	“kev ua neej hwm Vajtswv” (a life that honors/reveres God). Risk: High. Built on the verb `hwm` (to honor/revere), the SAME root verb used pervasively in Hmong traditional religion for honoring ancestors and spirits (`hwm dab qhuas`, `hwm poj yawm txwv`, `hwm dab`). Unlike `pehawm` (already flagged Critical/High in the Romans TM for cultic worship, always requiring the `Vajtswv` object), `hwm` alone is a more general honor-verb but carries the same collision risk in a diluted form: godliness could be heard as “correctly performing reverence toward the proper spiritual powers,” reproducing the ancestor-honoring logic with Vajtswv merely substituted as the honored party, rather than as a whole-life, Spirit-wrought transformation of character (cf. Romans TM `sanctification`). MANDATORY teaching note required at first occurrence (2:2) distinguishing `kev ua neej hwm Vajtswv` from ritual ancestor-honoring performance. This entry should be treated as a NEW Critical/High-risk TM candidate parallel in seriousness to `pehawm`, `hwjchim`, and `kev cawm dim`.
Knowledge of the truth ἐπίγνωσιν ἀληθείας epignōsin alētheias ”full/accurate knowledge of truth”	Complete, saving comprehension of gospel truth, God’s desired end for “all people” (2:4) “the knowledge of the truth” / “full knowledge of the truth” / “come to know the truth”	Universalizes God’s saving desire — supports both Sound Doctrine and Grace doctrines	Reuse Romans TM `truth` (qhov tseeb): “kev paub qhov tseeb tag nrho”. Risk: Low (inherited).
One God, one mediator εἷς θεός, εἷς μεσίτης heis theos, heis mesitēs ”one God, one mediator/go-between”	Monotheism paired with the exclusivity of Christ’s mediatorial role between God and humanity ”there is one God and one mediator” / “one God, one go-between”	The theological center of the “Christ as the One Mediator” doctrine — Christ’s unique, sufficient, and singular mediating role	”Tsuas muaj ib tug Vajtswv thiab ib tug tib leeg tus nruab nrab ntawm Vajtswv thiab tibneeg xwb” (there is only one God and only one mediator between God and mankind). Risk: CRITICAL. This is the single highest-risk term newly surfaced in this book. Hmong traditional religion’s central religious specialist, the `txiv neeb` (shaman), functions precisely as a ritual go-between negotiating with the spirit world on a client’s behalf, alongside ancestors and household spirits who are also approached as intermediaries. An unqualified rendering of “mediator” risks assimilating Christ into this existing category as one intermediary among many (or a more powerful one), rather than communicating His unique, once-for-all, exclusive mediatorship. MANDATORY: the term `tus nruab nrab` must NEVER appear without the qualifying clause `tib leeg... xwb` (only/alone) and explicit anchoring to `Yexus Khetos, uas yog neeg` (Christ Jesus, who is man) per v.5’s own wording; explicit contrast-teaching against `txiv neeb` mediation is required at every occurrence. This term must be added to the permanent forbidden-substitution table (see `08_core_glossary.md` and future TM revision).
Ransom for all ἀντίλυτρον ὑπὲρ πάντων antilytron hyper pantōn ”a ransom-payment in place of/on behalf of all”	The price Christ paid, substitutionarily, to redeem all people ”a ransom for all” / “a ransom on behalf of all people”	Grounds the mediator’s unique qualification in His atoning, substitutionary death — directly supports the Mediator doctrine together with the Romans-package Redemption/Propitiation doctrines	Reuse Romans TM `redemption` (kev txhiv) extended: “nqi txhiv rau sawvdaws” (the redemption-price for everyone). Risk: Medium (inherited economic-legal bridge, extended to universal scope).
Testimony given at the proper time τὸ μαρτύριον καιροῖς ἰδίοις to martyrion kairois idiois ”the testimony in its own/proper times”	The gospel proclamation as history-fulfilling, divinely-timed witness ”the testimony given at the proper time” / “the testimony given in its own time”	Anchors the Mediator’s saving work in real, datable redemptive history, not myth	Reuse Romans TM `witness` (tus timkhawv): “tej lus timkhawv uas tshwm sim raws lub sijhawm tsim nyog”. Risk: Low.
Lifting holy hands ἐπαίροντας ὁσίους χεῖρας epairontas hosious cheiras ”lifting up holy/undefiled hands”	A physical posture of prayer symbolizing moral purity and consecration ”lifting holy hands” / “lifting up hands that are holy”	Ties the church’s practice of public prayer to personal moral integrity (without anger or quarreling)	“yeem tsa tes uas dawb huv thov Vajtswv”. Reuses Romans TM `sanctification`-adjacent `dawb huv`. Risk: Medium (inherited `dawb huv` ritual-purity collision risk; teach as moral integrity, not ritual hand-purification).
Modest apparel, with reverence and self-control καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης katastolē kosmiō meta aidous kai sōphrosynēs ”respectable/orderly clothing, with modesty and self-control”	Outward dress reflecting inward reverence and self-mastery, not extravagance ”modest apparel with reverence and self-control” / “respectable clothing, with modesty and self-restraint”	Applies the letter’s larger dignity/self-control vocabulary specifically to women’s public worship conduct	”hnav khaub ncaws tsim txiaj, muaj kev txaj muag thiab txawj tswj tus kheej”. Reuses TM `ashamed`/`shame`-adjacent (txaj muag) and `kosmion` root (Low risk, comprehension-level).
Good works ἔργων ἀγαθῶν ergōn agathōn ”good works”	Visible, godly conduct that should adorn a woman’s profession of faith, contrasted with costly outward ornamentation ”good works” / “good deeds”	Reasserts that authentic godliness (§ above) is demonstrated in conduct, not appearance	”tej haujlwm zoo”. Risk: Low.
Learn quietly with all submissiveness ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ en hēsychia manthanetō en pasē hypotagē ”let her learn in quietness/stillness, in all submission/order”	Instructions regarding women’s demeanor in the public teaching assembly ”learn quietly with full submission” / “let her learn in silence and full submission”	Directly relevant to the church’s public order and the Qualifications-for-Leadership doctrine’s teaching-authority questions	”kawm ua siab tus, thiab mloog lus txhij txhua”. Risk: Medium. Requires careful, non-collapsing teaching note distinguishing “quiet/orderly learning posture” from a wholesale silencing; cross-reference `hēsychion bios` (2:2, “quiet life”) to preserve consistent lexical choice for `hēsychia`.
Not permit a woman to teach or to exercise authority over a man διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός didaskein de gynaiki ouk epitrepō, oude authentein andros ”I do not permit a woman to teach, nor to exercise authority/dominate over a man”	A disputed, doctrinally significant restriction; `authenteō` is rare and debated (ranging from “have authority over” to “domineer/usurp authority over”) “I do not permit a woman to teach or to have authority over a man” / “…or to exercise authority over a man” / “…or to domineer over a man”	Directly and significantly bears on the Qualifications for Church Leadership doctrine (restricting the teaching/authority office)	“kuv tsis pub tus pojniam qhia lus lossis kav tus txivneej”. Risk: High. The rare verb `authenteō` has genuinely contested semantic range among interpreters (ordinary authority vs. domineering/usurping authority) with major implications for church-office doctrine; flag [TRANSLATOR REVIEW NEEDED: authenteō semantic range affects doctrine of women’s teaching/authority roles — requires theologian determination, not a lexical default] rather than resolving unilaterally.
Adam formed first, then Eve; deceived Ἀδὰμ πρῶτος ἐπλάσθη, εἶτα Εὕα… ἐξαπατηθεῖσα Adam prōtos eplasthē, eita Eua… exapatētheisa ”Adam was formed first, then Eve… having been deceived”	Creation-order and the deception narrative from Genesis 2-3 used as the stated rationale for the preceding restriction ”Adam was formed first, then Eve… [Eve] was deceived”	Grounds the restriction in creation theology rather than merely cultural custom, per Paul’s own argument	Reuse Romans TM `original_sin_adam_christ_typology` (Adas): “Vajtswv tsim Adas ua ntej, tom qab ntawd Es Vas… Es Vas raug dag ntxias”. Risk: Medium (inherited Adam-typology risk, new Genesis-narrative application).
Saved through childbearing σωθήσεται διὰ τῆς τεκνογονίας sōthēsetai dia tēs teknogonias ”she will be saved through childbearing”	A notoriously difficult clause; likely meaning either (a) women will be kept safe through the ordeal of childbirth, or (b) women will be saved [in the ultimate sense] in the sphere of/despite the domestic role, provided they continue in faith/love/holiness/self-control ”she will be saved through childbearing” / “women will be saved through childbearing” / “kept safe through childbirth”	A doctrinally sensitive, exegetically disputed clause abutting both the Salvation and the Qualifications-for-Leadership doctrines	[TRANSLATOR REVIEW NEEDED: “sōthēsetai dia tēs teknogonias” — soteriological sense vs. physical-safekeeping sense affects rendering; must not imply salvation-by-works/childbearing, which would collide directly with the Critical Grace/Justification doctrines]. Risk: CRITICAL. Provisional gloss avoiding a works-salvation reading: “nws yuav raug Vajtswv tsom kwm thaum yug menyuam” (she will be kept safe by God when bearing children) — explicitly NOT using `kev cawm dim` (the reserved TM term for salvation-from-sin) to avoid implying childbearing is a means of salvation, pending theologian confirmation of the intended sense.

§4. Chapter 3 (verses 14-16) — The Church as Pillar of Truth and the Mystery of Godliness

(Verses 1-13 are covered exhaustively in the Core Passage section, §1 above.)

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Household of God οἴκῳ θεοῦ oikō theou ”house/household of God”	The church conceived as God’s family/household, not a building ”household of God” / “family of God” / “house of God”	Directly names the “Church as Pillar of Truth” doctrine’s institutional home — the church as God’s own household	”tsev neeg ntawm Vajtswv” (the household/family of God). Risk: Medium. Positive bridge to the strong Hmong clan-household (`tsev neeg`, `xeem`) concept, which carries real ancestor-obligation associations; requires a teaching note that this household’s Head and covenant-basis is God alone, not ancestral succession.
Church of the living God ἐκκλησία θεοῦ ζῶντος ekklēsia theou zōntos ”church/assembly of the living God”	Reinforces `ekklēsia theou` (3:5) with “living,” contrasting the true God with lifeless idols ”church of the living God”	Distinguishes the object of the church’s worship from dead ancestral/spirit images	Reuse Romans TM `idol` contrast-concept (`dab mlom`) implicitly; render: “pawg ntseeg ntawm Vajtswv uas muaj txoj sia nyob”. Risk: Low-Medium.
Pillar and buttress/foundation of the truth στῦλος καὶ ἑδραίωμα τῆς ἀληθείας stylos kai hedraiōma tēs alētheias ”pillar and support-base/foundation of the truth”	Architectural metaphor: the church as the structure that visibly displays and supports gospel truth in the world ”pillar and foundation of the truth” / “pillar and buttress of the truth” / “pillar and ground of the truth”	The doctrinal center of “The Church as Pillar of Truth” — the church’s role as truth-bearer and truth-supporter, not the source of truth itself	”ncej thiab lub hauv paus ntawm qhov tseeb” (the pillar and the foundation of the truth). Risk: HIGH. Traditional Hmong houses feature a sacred central house-post (commonly called `ncej tas` or referenced in household-spirit ritual contexts) that functions as a ritually significant structural and spiritual focal point associated with household-spirit veneration and life-cycle rites. Applying the architectural “pillar” (`ncej`) metaphor to the church risks unintended resonance with this sacred-house-post concept, potentially suggesting the church itself functions as a ritual/spiritual power-object analogous to the traditional house-post, rather than as a truth-bearing community. MANDATORY teaching note required distinguishing the purely metaphorical, structural sense (support/display of truth) from any ritual-object association. Reuse Romans TM `truth` (qhov tseeb) for the truth-component.
Mystery of godliness τὸ τῆς εὐσεβείας μυστήριον to tēs eusebeias mystērion ”the mystery of godliness/piety”	The revealed content of authentic Christian godliness, embodied in the Christ-hymn that follows ”the mystery of godliness” / “the great mystery of our religion”	Names the doctrinal-devotional content underlying true godliness — directly ties the “Godliness and Contentment” doctrine to Christology	Reuse Romans TM `mystery` (zaj lus zais cia) + the new `eusebeia` entry (kev ua neej hwm Vajtswv): “zaj lus zais cia ntawm kev ua neej hwm Vajtswv”. Risk: High (inherited from the `eusebeia` entry above).
Manifested in the flesh ἐφανερώθη ἐν σαρκί ephanerōthē en sarki ”was made manifest/revealed in flesh”	Christ’s incarnation, the neutral/physical sense of `sarx` ”manifested in the flesh” / “revealed in a human body” / “appeared in the flesh”	First line of the Christ-hymn; affirms the incarnation	Reuse Romans TM `flesh_neutral_descent_body` (lub cev nqaij tawv): “tau tshwm los ua tibneeg muaj cev nqaij tawv”. Risk: Critical (inherited — must use the NEUTRAL flesh entry, never the moral/sinful-nature periphrasis, since this describes sinless incarnation).
Vindicated/justified by the Spirit ἐδικαιώθη ἐν πνεύματι edikaiōthē en pneumati ”was declared righteous/vindicated in/by [the] Spirit”	Christ’s resurrection-vindication, either by the Holy Spirit’s power or in the spiritual realm; majority reading favors the Holy Spirit’s vindicating role ”vindicated by the Spirit” / “justified in the Spirit” / “vindicated in the spiritual realm”	Affirms the Spirit’s role in Christ’s resurrection and vindication, paired with the incarnation line	Reuse Romans TM `justify_reckon_as_righteous` (ua kom ncaj ncees) + `holy_spirit` (Vaj Ntsuj Plig): “tau raug suav tias ncaj ncees los ntawm Vaj Ntsuj Plig”. Risk: Critical (inherited — mandatory `Vaj` prefix; mandatory reckoning-qualifier).
Seen by angels ὤφθη ἀγγέλοις ōphthē angelois ”was seen by angels”	Angelic witness to Christ’s resurrection/ascension glory ”seen by angels” / “seen by angels [at his ascension]“	Extends the hymn’s witnesses beyond the earthly to the heavenly realm	”cov timtswv saum ntuj tau pom nws” (the heavenly messengers/angels saw Him). NEW ENTRY for “angel” — Risk: Low. Established Hmong Christian usage (`timtswv`); no direct animistic-collision referent, since Hmong traditional cosmology’s spirit-beings (`dab`) are a distinct and already-differentiated category from the biblical `angelos`.
Proclaimed among the nations ἐκηρύχθη ἐν ἔθνεσιν ekērychthē en ethnesin ”was proclaimed/heralded among nations”	Gospel proclamation to Gentile peoples ”proclaimed among the nations” / “preached among the Gentiles”	Extends the hymn to the church’s missionary expansion	Reuse Romans TM `nations_gentiles` (lwm Haiv Neeg): “tau raug qhia rau lwm Haiv Neeg paub”. Risk: Low (inherited).
Believed on in the world ἐπιστεύθη ἐν κόσμῳ episteuthē en kosmō ”was believed [on] in [the] world”	Global reception of faith in Christ ”believed on in the world” / “believed in throughout the world”	Names the worldwide, present reality of faith in Christ	Reuse Romans TM `world` (lub ntiajteb) + `faith_believe` (ntseeg): “neeg thoob ntiajteb tau ntseeg nws”. Risk: Low (inherited).
Taken up in glory ἀνελήμφθη ἐν δόξῃ anelēmphthē en doxē ”was taken up in glory”	Christ’s ascension ”taken up in glory” / “received up into glory”	Concludes the hymn with Christ’s exaltation, framing the whole “mystery of godliness” Christologically	Reuse Romans TM `glory` (lub yeeb koob): “tau raug coj mus rau saum ntuj ceeb tsheej hauv lub yeeb koob”. Risk: Low (inherited).

§5. Chapter 4 — Departure from the Faith, False Asceticism, and Training for Godliness

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Depart/fall away from the faith ἀποστήσονταί τινες τῆς πίστεως apostēsontai tines tēs pisteōs ”some will stand away from/apostatize from the faith”	Future apostasy predicted, following deceiving spirits and demonic doctrine ”some will depart from the faith” / “some will fall away from the faith” / “some will apostatize”	Names the ultimate danger of the False-Teaching doctrine — total abandonment of the faith, not merely doctrinal error	Reuse Romans TM `faith_believe` (kev ntseeg): “qee leej yuav tso kev ntseeg tseg”. Risk: Medium (inherited).
Deceiving spirits πνεύμασιν πλάνοις pneumasin planois ”deceiving/wandering spirits”	Supernatural evil spiritual beings that mislead people into false teaching, functionally equivalent to `daimonia` in the same verse ”deceiving spirits” / “spirits that deceive” / “seducing spirits”	Names the ultimate spiritual source behind false teaching — a real, active demonic agency, not mere human error	”cov dab uas dag ntxias tibneeg” (spirits/demons that deceive people). Risk: HIGH. Uses `dab`, the exact Hmong term for the spirit-beings that are the object of veneration/negotiation in traditional religion — this is appropriate and doctrinally correct here (Paul genuinely means evil supernatural beings), but it is NOT the human-soul term `ntsuj plig` (which must never be used for this referent) nor `Vaj Ntsuj Plig` (reserved exclusively for the Holy Spirit). Mandatory: never render `pneuma` here with either `ntsuj plig` or `Vaj Ntsuj Plig`; requires explicit teaching that these `dab` are real, personal, malevolent beings opposed to God — reinforcing rather than contradicting the church’s rejection of `dab`-veneration in traditional practice.
Doctrines of demons διδασκαλίαις δαιμονίων didaskaliais daimoniōn ”teachings of demons”	False teaching with a demonic, not merely human, origin ”doctrines of demons” / “teachings taught by demons” / “demonic teachings”	Reinforces the previous entry — false teaching in this letter is not neutral error but spiritually sourced opposition to sound doctrine	”tej lus qhia los ntawm dab” (teachings that come from evil spirits/dab). Risk: HIGH (same collision profile as `pneumasin planois` above).
Forbidding marriage, requiring abstinence from foods κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων kōlyontōn gamein, apechesthai brōmatōn ”forbidding to marry, [commanding] to abstain from foods”	Specific ascetic errors of the false teachers described in this chapter, contrasted with God’s declaration that His creation is good ”forbidding marriage and requiring abstinence from certain foods” / “they forbid people to marry and order them to abstain from foods”	Corrects false asceticism by appeal to the goodness of creation, a doctrine already established in the Romans package	Reuse Romans TM `creation` (tej uas raug tsim los): “txwv tsis pub sib yuav thiab txwv tsis pub noj tej khoom noj uas Vajtswv tsim los”. Risk: Low-Medium.
Sanctified by the word of God and prayer ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως hagiazetai gar dia logou theou kai enteuxeōs ”for it is sanctified/made holy through the word of God and intercession/prayer”	The proper theological ground for receiving food/creation with thanksgiving rather than ascetic rejection ”it is sanctified by the word of God and prayer”	Applies the sanctification vocabulary in a new context (ordinary creation/meals), reinforcing that sanctification is a Spirit/Word-grounded reality, not ritual avoidance	Reuse Romans TM `sanctification` (kev raug ua kom dawb huv): “raug ua kom dawb huv los ntawm Vajtswv txoj lus thiab kev thov Vajtswv”. Risk: High (inherited — must not be read as a repeatable ritual-cleansing formula applied to food, consistent with the existing TM caution).
Train yourself for godliness γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν gymnaze de seauton pros eusebeian ”exercise/train yourself toward godliness”	Athletic-training metaphor applied to spiritual discipline, contrasted with mere “bodily training" "train yourself for godliness” / “discipline yourself for the purpose of godliness”	Positive counterpart to the false asceticism just corrected — real spiritual discipline aimed at godliness, not external rule-keeping	”cob qhia koj tus kheej kom muaj kev ua neej hwm Vajtswv”. Reuses the new `eusebeia` entry (§3). Risk: High (inherited from `eusebeia`).
Bodily training / godliness profitable for all things σωματικὴ γυμνασία… ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν sōmatikē gymnasia… hē de eusebeia pros panta ōphelimos estin ”bodily exercise… but godliness is profitable/beneficial for all things”	Contrast between limited-value physical discipline and comprehensively valuable godliness, holding promise for both present and future life ”bodily training is of some value… but godliness is valuable in every way”	Reinforces `eusebeia`’s centrality, promising it holds “promise for the present life and also for the life to come"	"kev cob qhia lub cev tsuas muaj qab hau me ntsis xwb… tiamsis kev ua neej hwm Vajtswv muaj qab hau rau txhua yam”. Risk: Medium.
Living God, Savior of all people, especially believers θεῷ ζῶντι, ὃς ἔστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν theō zōnti, hos estin sōtēr pantōn anthrōpōn, malista pistōn ”the living God, who is Savior of all people, especially believers”	God’s universal saving provision distinguished from its particular application to believers ”the living God, who is the Savior of all people, and especially of believers”	Balances universal gospel offer with particular, effectual salvation for believers — supports both Grace and Sound-Doctrine doctrines	Reuse Romans TM `salvation_save`, anchored: “Vajtswv uas muaj txoj sia nyob, uas yog tus cawm txhua tus neeg, tshwj xeeb tshaj yog cov ntseeg”. Risk: High (inherited anchoring rule).
Example in word, conduct, love, faith, purity τύπος… ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνείᾳ typos… en logō, en anastrophē, en agapē, en pistei, en hagneia ”a pattern/model… in word, in conduct, in love, in faith, in purity”	A comprehensive standard for Timothy’s personal ministry example, despite his youth ”an example in speech, conduct, love, faith, and purity”	Personal-formation charge undergirding the whole letter’s leadership-qualification concern	Reuses Romans TM `love` (kev hlub), `faith_believe` (kev ntseeg); new term “purity” (`hagneia`, distinct from `hagiasmos`/sanctification) → “kev dawb huv ntawm lub siab thiab lub cev”. Risk: Medium (shares the `dawb huv` collision flag).
Gift, given through prophecy with the laying on of hands of the council of elders χαρίσματος… διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου charismatos… dia prophēteias meta epitheseōs tōn cheirōn tou presbyteriou ”gift/grace-endowment… through prophecy, with the laying-on of hands of the eldership”	A Spirit-given ministry capacity, publicly confirmed/imparted through a formal commissioning rite performed by the assembled elders ”the gift given through prophecy with the laying on of hands by the council of elders” / “…by the body of elders”	Establishes the ordination pattern behind the church-office doctrine, connecting individual gifting to corporate elder-recognition	Reuse Romans TM `spiritual_gift` (khoom plig ntawm Vaj Ntsuj Plig) extended; NEW terms: “laying on of hands” → “kev tsa tes rau saum”; “council/body of elders” → “pawg txwj laus” (built on the High-risk `elder` entry, Ch.5 below). Risk: High. The physical act of hand-laying for blessing/commissioning has surface resemblance to shamanic healing/blessing touch-rituals performed by a `txiv neeb`; requires explicit teaching that this is a formal ecclesial commissioning act accompanying Spirit-given gifting, not a ritual transfer of supernatural power analogous to shamanic practice.

§6. Chapter 5 — Widows, Elders, and the Household of Faith

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Elder (as an older person, general sense) πρεσβυτέρῳ presbyterō ”older man/elder”	Here (5:1) the general sense: an older man, to be treated with the respect due a father, not yet the formal office sense ”an older man” / “an elderly man”	Establishes a household/family model of relational respect underlying the more formal office-use later in the chapter	”tus laus” (an elder/older person, general sense, not yet the office title). Risk: Low. Kept intentionally distinct in translation from the formal office term below to preserve Paul’s own wordplay between general and technical senses.
Elder (church office) πρεσβυτέρων presbyterōn ”elders” (office)	The formal church-governing office (5:17, 5:19), functionally overlapping with `episkopos` (overseer) in the Pastoral Epistles ”elders” / “presbyters” / “church elders”	Central office term for the Qualifications for Church Leadership doctrine, alongside overseer and deacon	”tus txwj laus hauv pawg ntseeg” (elder within the congregation) — MANDATORY qualifier “hauv pawg ntseeg” required at every occurrence. Risk: HIGH. `Txwj laus` is the exact title of the customary Hmong clan/village elder, whose authority is rooted in age, clan seniority, and presiding responsibility over ancestral, funeral, and marriage-negotiation rites. Without the mandatory ecclesial qualifier, “elder” in this letter risks being heard as an extension of, or equivalent to, the customary clan-elder role — with its associated ancestor-ritual authority — rather than a distinct spiritual-shepherding office qualified by Christian character and doctrine (cf. 3:2-7’s qualification list). This entry should be escalated for formal TM-revision review alongside `episkopos` and `mesitēs`.
Widow indeed ὄντως χήρα ontōs chēra ”a widow indeed/genuinely”	A widow with no living family to support her, wholly devoted to prayer, as distinguished from widows with family or self-indulgent widows ”a widow indeed” / “a real widow” / “a widow left all alone”	Defines the specific category of widow eligible for the church’s ongoing material support — central to the “Care for Widows” doctrine	”tus poj ntsuam tiag tiag” (a widow indeed/truly). Risk: Medium-High. The chapter’s underlying assumption — that family members bear primary responsibility for a widow’s care, with the church supporting only those with no such recourse — sits alongside, but does not map cleanly onto, Hmong customary practice, in which a widow’s care is typically absorbed by her late husband’s clan, sometimes including levirate remarriage (`kev yuav tij yuav kwv`, marriage to a deceased husband’s brother) as a means of continued household provision and lineage security. Paul neither commands nor forbids such customary arrangements; this requires a pastoral teaching note situating the “widow indeed” category within, rather than against, existing Hmong clan-care structures, while still upholding the church’s distinct responsibility described here.
Honor / double honor τιμήν / διπλῆς τιμῆς timēn / diplēs timēs ”honor” / “double honor”	Financial and/or respect-based support and esteem, especially for elders who rule and teach well ”honor” / “double honor”	Supports both the Qualifications-for-Leadership and Care-for-Widows doctrines (the same “honor” vocabulary spans both widow-support and elder-support instructions)	“kev hwm” / “kev hwm ob npaug”. Risk: Medium. Same `hwm`-root collision flag as the `eusebeia` and household-dignity entries above; here the object is living church leaders and widows (not ancestors), which is doctrinally safe, but consistent teaching is required across the book given how frequently `hwm` recurs.
Muzzling the ox / the laborer deserves his wages οὐ φιμώσεις βοῦν ἀλοῶντα… ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ ou phimōseis boun alōonta… axios ho ergatēs tou misthou autou ”you shall not muzzle an ox that is threshing… the worker is worthy of his wage”	Scriptural quotations (Deut 25:4; cf. Luke 10:7) supporting the principle of material support for those who labor in ministry ”the laborer deserves his wages” / “you shall not muzzle an ox while it treads out the grain”	Grounds elder financial support in explicit Scriptural precedent — reinforces the Scripture doctrine already fixed in the Romans package	Reuse Romans TM `scripture` (Vaj Lug Kub): “tus ua haujlwm tsim nyog tau nqi zog”. Risk: Low (inherited).
Accusation against an elder requires two or three witnesses κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων kata presbyterou katēgorian mē paradechou, ektos ei mē epi dyo ē triōn martyrōn ”do not accept an accusation against an elder except on [the testimony of] two or three witnesses”	Procedural due-process protection for elders facing accusation, echoing Deuteronomic legal standards ”do not admit an accusation against an elder except on the evidence of two or three witnesses”	Protects the integrity of the eldership office from unfounded accusation while still allowing for legitimate discipline (v.20)	Reuse Romans TM `witness` (tus timkhawv): “tsis txhob lees txais tej lus liam tus txwj laus hauv pawg ntseeg tsuas yog muaj ob peb tug timkhawv xwb”. Risk: Low (inherited).
Laying on of hands hastily χεῖρας ταχέως μηδενὶ ἐπιτίθει cheiras tacheōs mēdeni epitithei ”do not lay hands hastily on anyone”	A caution against hasty ordination, reusing the commissioning-rite vocabulary of 4:14 ”do not be hasty in the laying on of hands” / “do not ordain anyone hastily”	Reinforces the character-testing requirement (3:10) and cautions against premature elevation to office	Reuse the `epithesis cheirōn` entry from Ch.4: “tsis txhob tsa tes rau saum leejtwg sai sai”. Risk: High (inherited).

§7. Chapter 6 — Slaves and Masters, False Teaching for Gain, Godliness with Contentment, and the Charge to Guard the Deposit

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Slaves under the yoke / masters δοῦλοι ὑπὸ ζυγόν / δεσπόταις douloi hypo zygon / despotais ”slaves under a yoke” / “masters”	Household slavery relationship addressed pastorally, reusing the `doulos` vocabulary from Romans in a literal social-institutional sense here (versus its metaphorical Christ-ownership sense in Romans 1:1) “bondservants/slaves under the yoke” / “masters”	Applies the household-order concerns of the letter (already seen in the elder/deacon qualifications) to the master-slave relationship within the church	Reuse Romans TM `servant_slave_doulos` (qhev) for the literal-institutional sense here, distinguishing from its metaphorical use elsewhere; “master” (despotēs) → “tus tswv” (lowercase, distinct from the capitalized divine title `tus Tswv`, kyrios). Risk: High (inherited `qhev` connotation) plus Medium new orthographic-distinction risk: `tus tswv` (human master) vs. `tus Tswv` (the Lord) must be kept visually/contextually distinguishable in Hmong text to avoid confusing a human slave-master with the divine Lord.
Teaching contrary to sound words / conceited, understanding nothing ἑτεροδιδασκαλεῖ… τετύφωται, μηδὲν ἐπιστάμενος heterodidaskalei… tetyphōtai, mēden epistamenos ”teaches differently… has been puffed up, understanding nothing”	Repeats 1:3’s key negative term, describing the false teacher’s arrogant ignorance ”teaches a different doctrine… is puffed up with conceit and understands nothing”	Bookends the letter’s Sound-Doctrine polemic (matching 1:3-11)	Reuse Ch.1 `heterodidaskalein` entry and `typhōtheis` entry: “qhia lwm yam lus tsis yog tseeb… khav theeb tiamsis tsis paub dab tsi tseeb”. Risk: Medium (inherited).
Morbid craving for controversy and word-battles νοσῶν περὶ ζητήσεις καὶ λογομαχίας nosōn peri zētēseis kai logomachias ”being sick with a craving for disputes and word-fights”	Metaphor of spiritual sickness/addiction to unproductive argument, echoing 1:4’s `ekzētēseis` ”an unhealthy craving for controversy and quarrels about words” / “morbidly obsessed with disputes and arguments over words”	Diagnoses false teachers as spiritually diseased by their own doctrine, reinforcing the “sound/healthy teaching” metaphor of 1:10	”muaj mob kev nyiam sib cav txog lo lus tsis tseem ceeb” (has an illness of loving to argue over unimportant words). Risk: Low-Medium.
Godliness as a means of gain πορισμὸν εἶναι τὴν εὐσέβειαν porismon einai tēn eusebeian ”[supposing] godliness to be a means of profit”	The specific error of treating religious devotion as a path to financial gain ”godliness is a means of gain” / “they think godliness is a way to get rich”	The direct and explicit condemnation of what the baseline Romans package’s forbidden-substitution table already flags generally as “prosperity-gospel drift” — here it is the very error Paul names and condemns in the source text itself	Reuses the `eusebeia` entry (kev ua neej hwm Vajtswv): “xav tias kev ua neej hwm Vajtswv yog ib txoj kev khwv tau nyiaj”. Risk: HIGH. This verse is the exact textual anchor for the baseline’s general prosperity-gospel prohibition (see `12_ai_translation_requirements.md` §9 escalation table); any curriculum content on this verse must explicitly reject prosperity-gospel framing, never merely imply it is “one possible reading” among others.
Godliness with contentment is great gain ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας estin de porismos megas hē eusebeia meta autarkeias ”but godliness with contentment/self-sufficiency is great gain”	Paul’s positive correction — real “gain” is not financial but is godliness joined with contentment ”godliness with contentment is great gain” / “true godliness with contentment brings great profit”	The doctrinal center of “Godliness and Contentment” — the key positive-reframing verse of the whole doctrine	”kev ua neej hwm Vajtswv thiab kev txaus siab yog qhov tau ntau tshaj plaws”. Risk: High (inherited `eusebeia` risk, positively resolved here as the letter’s climactic correct teaching).
Contentment αὐτάρκεια autarkeia ”self-sufficiency, adequate provision”	A settled satisfaction with what one has, independent of external circumstance ”contentment” / “self-sufficiency” / “being content”	The letter’s key term for the “Godliness and Contentment” doctrine’s second half	”kev txaus siab rau tej uas muaj” (contentment with what one has). Risk: Low-Medium. New TM-candidate term; no direct traditional-religion collision identified, though should be distinguished in teaching from fatalistic resignation (potentially adjacent to `hmoov`/fate acceptance) — contentment here is an active, faith-grounded satisfaction, not passive acceptance of fate. Recommend cross-reference to the Romans TM `election_choose` entry’s `hmoov` prohibition as a caution against conflating biblical contentment with fatalistic resignation.
Brought nothing into the world, take nothing out οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα ouden eisēnenkamen eis ton kosmon, hoti oude exenenkein ti dynametha ”we brought nothing into the world, for neither can we carry anything out”	Universal human condition regarding material possessions at birth and death, grounding the contentment teaching ”we brought nothing into the world, and we cannot take anything out of it”	Provides the theological/existential basis for contentment	Reuse Romans TM `world` (lub ntiajteb): “peb tsis coj ib yam dab tsi los rau hauv ntiajteb no, thiab peb yeej coj tsis tau ib yam dab tsi mus”. Risk: Low (inherited).
Desire to be rich falls into temptation and a snare βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα boulomenoi ploutein empiptousin eis peirasmon kai pagida ”those wanting to be rich fall into temptation and a trap”	Names the spiritual danger of the desire for wealth itself, not wealth per se ”those who desire to be rich fall into temptation and a snare”	Sets up the climactic love-of-money warning	Reuse the `pagida tou diabolou` (snare) rendering pattern from 3:7: “cov uas xav npluanuj yuav poob rau hauv kev sim siab thiab lub vojhlua”. Risk: Low.
Love of money is a root of all kinds of evil ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία rhiza gar pantōn tōn kakōn estin hē philargyria ”for the love of money is a root of all the evils”	The letter’s most quoted maxim; money-love as a generative source (not the sole cause) of manifold evils ”the love of money is a root of all kinds of evil” / “for the love of money is the root of all evils”	Climactic warning connecting back to the overseer/deacon qualification “not a lover of money” (3:3, 3:8)	“qhov kev nyiam nyiaj txiag yog hauv paus ntawm txhua yam kev phem”. Reuses `aphilargyron` root concept from 3:3/3:8. Risk: Low-Medium. Note the common mistranslation-adjacent risk of rendering as “money is the root of evil” rather than “the LOVE of money” — must retain `kev nyiam` (the loving of) as the subject, not `nyiaj txiag` (money) itself, to avoid a false anti-wealth doctrine.
Pierced themselves with many sorrows ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς heautous periepeiran odynais pollais ”pierced themselves through with many pains”	Vivid metaphor of self-inflicted suffering resulting from the pursuit of wealth ”pierced themselves with many sorrows/pangs” / “brought many griefs upon themselves”	Concludes the money-warning with a vivid consequence image	”muab ntau yam kev mob siab rau lawv tus kheej”. Risk: Low.
Man of God ὦ ἄνθρωπε θεοῦ ō anthrōpe theou ”O man of God”	A direct, honorific address to Timothy, echoing OT prophetic address (e.g., Moses, Elijah) “man of God” / “O man of God”	Elevates Timothy’s calling and the seriousness of the following charge	”tus neeg ntawm Vajtswv” (the man of God). Risk: Low.
Flee these things; pursue righteousness, godliness, faith, love, steadfastness, gentleness φεῦγε ταῦτα· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν pheuge tauta; diōke de dikaiosynēn, eusebeian, pistin, agapēn, hypomonēn, prautpathian ”flee these things; pursue righteousness, godliness, faith, love, endurance, gentleness”	A concentrated virtue list summarizing the letter’s positive ethical vision, in direct antithesis to the love-of-money list just condemned ”flee from these things and pursue righteousness, godliness, faith, love, endurance, and gentleness”	A capstone verse combining several already-established doctrine-bearing terms	Reuse Romans TM `righteousness_of_god_righteous` (Vajtswv txoj kev ncaj ncees), `faith_believe` (kev ntseeg), `love` (kev hlub), `endurance` (kev ua siab ntev); reuse `eusebeia` (kev ua neej hwm Vajtswv); new “gentleness” (`prautpathia`, related to but distinct from ch.3’s `epieikēs`) → “kev muaj lub siab mos”. Risk: High (aggregated, inherited from constituent Critical/High terms).
Fight the good fight of faith; take hold of eternal life ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως· ἐπιλαβοῦ τῆς αἰωνίου ζωῆς agōnizou ton kalon agōna tēs pisteōs; epilabou tēs aiōniou zōēs ”contend the good contest of the faith; take hold of the eternal life”	Athletic-contest metaphor (distinct from 1:18’s military metaphor) combined with a call to grasp/seize the promised eternal life ”fight the good fight of faith; take hold of the eternal life” / “compete well in the contest of faith”	Reinforces perseverance in sound doctrine and grace-appropriated eternal life together	Reuse Romans TM `eternal_life` (txoj sia nyob mus ib txhis) and Ch.1’s `strateia` military-fight rendering pattern for the parallel athletic image: “sib tw zoo hauv kev ntseeg; puab rawv txoj sia nyob mus ib txhis”. Risk: Low (inherited).
The good confession τὴν καλὴν ὁμολογίαν tēn kalēn homologian ”the good confession/acknowledgment”	Timothy’s own public profession of faith, paralleled explicitly with Christ’s own confession “before Pontius Pilate" "the good confession” / “your good confession”	Ties personal perseverance to a具体, historically anchored, public act of faith-confession — resonates with the Romans-package forbidden-substitution guidance on “confess/call on the name of the Lord"	"tej lus koj tau lees paub tseeb” (the true confession you made). Reuses the Romans TM-consistent verb `lees paub` (per baseline §3.1’s guidance for 10:9-13). Risk: Medium.
Blessed and only Sovereign, King of kings and Lord of lords ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων ho makarios kai monos dynastēs, ho basileus tōn basileuontōn kai kyrios tōn kyrieuontōn ”the blessed and only Ruler, the King of the ones reigning as kings and Lord of the ones ruling as lords”	A climactic doxological title-string affirming God’s absolute, singular, universal sovereignty ”the blessed and only Sovereign, King of kings and Lord of lords”	Anchors the whole letter’s ethical/doctrinal instruction in worship of the one supreme sovereign God, using royal/imperial-court imagery	”tus muaj kev zoo siab thiab yog tib leeg tus uas muaj hwjchim kav ib puas tsav yam, tus Huabtais kav tag nrho cov huabtais, thiab tus Tswv kav tag nrho cov tswv”. Reuses Romans TM `power` (hwjchim, MANDATORY `Vajtswv`-anchored qualifier already structurally present via “tib leeg tus uas muaj hwjchim”) and `lord` (tus Tswv). Risk: High (inherited `hwjchim` qualifier rule).
Who alone has immortality ὁ μόνος ἔχων ἀθανασίαν ho monos echōn athanasian ”the only one having immortality/deathlessness”	God’s own inherent, underived deathless nature, distinct from the eternal life granted to believers ”who alone has immortality” / “who alone is immortal”	Distinguishes God’s uncreated, intrinsic immortality from believers’ granted eternal life (`zōē aiōnios`), a christologically important distinction	”uas yog tib leeg tus tsis muaj hnub tuag” (who alone is the one who has no day of death). Risk: Medium. NEW ENTRY — must be kept lexically distinct from Romans TM `eternal_life` (txoj sia nyob mus ib txhis, which describes life granted to believers through union with Christ) to preserve the theological distinction between God’s intrinsic immortality and creaturely granted eternal life.
Dwelling in unapproachable light, whom no one has seen or can see φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται phōs oikōn aprositon, hon eiden oudeis anthrōpōn oude idein dynatai ”dwelling in unapproachable light, whom no human has seen nor is able to see”	Emphasizes God’s transcendence and holiness ”who dwells in unapproachable light, whom no one has ever seen or can see”	Reinforces the sheer otherness and holiness of the God being worshiped, closing the doxology	”nyob hauv qhov kaj uas tsis muaj leejtwg mus ze tau, uas tsis muaj tibneeg twg tau pom nws thiab yeej pom tsis tau li”. Risk: Low.
The rich in this present age τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι tois plousiois en tō nyn aiōni ”to the rich in the present age”	Addresses wealthy believers specifically, a distinct pastoral audience within the church ”the rich in this present age” / “those who are rich in this world”	Applies the contentment/godliness teaching specifically and pastorally to wealthy church members, avoiding both prosperity-gospel affirmation and ascetic condemnation of wealth itself	”cov neeg npluanuj hauv lub ntiajteb no tam sim no”. Risk: Low-Medium. Must be explicitly taught alongside the `eusebeia`-as-gain prohibition (6:5) to prevent contradictory doctrinal signals within the same chapter.
Not to be haughty, nor to set hopes on the uncertainty of riches, but on God μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι, ἀλλ’ ἐπὶ θεῷ mē hypsēlophronein mēde ēlpikenai epi ploutou adēlotēti, all’ epi theō ”not to think highly [of themselves], nor to have hoped upon the uncertainty of riches, but upon God”	Redirects the ground of hope from unstable material wealth to the living God ”not to be haughty, nor to set their hope on the uncertainty of riches, but on God”	Ties directly to the Romans TM `hope` entry, redirecting hope from material security to God Himself	Reuse Romans TM `hope` (kev cia siab): “tsis txhob khav theeb, thiab tsis txhob muab lawv txoj kev cia siab tso rau tej nyiaj txiag uas tsis ruaj khov, tiamsis cia siab rau Vajtswv”. Risk: Low (inherited).
Treasure up a good foundation for the future ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον apothēsaurizontas heautois themelion kalon eis to mellon ”storing up for themselves a good foundation for the future”	Metaphor of storing treasure, combined with the same “foundation” (themelion/hedraiōma-family) imagery used of the church in 3:15 ”storing up treasure for themselves as a good foundation for the future” / “laying up a good foundation for the age to come”	Encourages generous, good-works-rich living as an investment in genuine future security, not a works-salvation claim	Reuse the `hedraiōma`/foundation-family rendering from 3:15 (hauv paus): “khaws cia lawv tus kheej lub hauv paus zoo rau yav tom ntej”. Risk: Medium. Must not be taught as merit accumulation toward salvation (which would collide with the Critical Grace/Justification doctrines); frame strictly as wise, generous stewardship bearing eternal fruit, not a payment securing salvation.
Guard the deposit entrusted to you τὴν παραθήκην φύλαξον tēn parathēkēn phylaxon ”guard the thing deposited/entrusted [to you]“	A legal/commercial image of a valuable item left in trust for safekeeping, here applied to the body of apostolic doctrine entrusted to Timothy ”guard the deposit” / “guard what has been entrusted to you” / “keep safe that which has been committed to your trust”	The doctrinal center of the “Guarding the Deposit of Faith” doctrine — sound doctrine as a precious trust to be faithfully preserved and passed on, not altered	”tsom kwm zoo yam ntseeg uas muab cia rau koj lawm” (carefully guard the [body of] faith/truth entrusted to you). Risk: Medium-High. NEW ENTRY, central to a named doctrine of this curriculum. Positive economic-legal bridge via the Hmong debt/trust-holding custom (parallel to the already-established Romans TM `redemption` bridge), but requires a firm teaching note that the “deposit” is fixed, apostolic, unalterable content (cf. 1:3-11, 6:20’s contrast with “irreverent babble” and “falsely called knowledge”) — not a negotiable or evolving tradition, and not a magical object to be ritually protected.
Irreverent, empty babble and contradictions of what is falsely called knowledge τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως tas bebēlous kenophōnias kai antitheseis tēs pseudōnymou gnōseōs ”the profane empty-sounding talk and oppositions of falsely-named knowledge”	Names the content Timothy must avoid while guarding the deposit — likely early proto-Gnostic speculative teaching ”irreverent babble and contradictions of what is falsely called knowledge” / “godless chatter and the opposing arguments of what is falsely called ‘knowledge‘“	Closes the letter with a final warning matching its opening warning (1:3-4) about myths/genealogies/speculation, forming an inclusio around the whole book	”tej lus dawb tsis muaj qab hau thiab tej lus sib cav uas hu tias ‘kev txawj ntse’ tiamsis tsis muaj tseeb” (empty, meaningless talk and disputes called “wisdom/knowledge” that is not true). Risk: Low-Medium. Comprehension-level; reinforces, and should be taught alongside, the Ch.1 `mythois`/`genealogiais`/`ekzētēseis` entries as bookending material.

§8. Cross-Cutting Summary of Highest-Risk New Terms

The following terms, newly surfaced in this book, are assessed as Critical or High risk and require formal TM-revision review and mandatory human theologian pre-publication review, in addition to the Critical/High terms already inherited from the Romans baseline:

mesitēs (one Mediator) — CRITICAL — direct collision with shamanic (txiv neeb) spirit-mediation.
mias gynaikos andra (husband of one wife) — CRITICAL — direct collision with historic/ongoing Hmong polygamy practice.
sōthēsetai dia tēs teknogonias (saved through childbearing, 2:15) — CRITICAL — risk of implying works-salvation.
eusebeia (godliness) — HIGH — collision with the ancestor/spirit-honoring verb hwm.
presbyteros (elder, church office) — HIGH — collision with the customary Hmong clan-elder (txwj laus) role.
episkopos (overseer) — MEDIUM-HIGH — comprehension-level distinction from secular/clan headship needed.
stylos kai hedraiōma tēs alētheias (pillar and foundation of truth) — HIGH — collision with the sacred household house-post concept.
mythois / genealogiais aperantois (myths / endless genealogies) — HIGH — collision with Hmong clan-genealogy (xeem) practice and the dab neeg lexical item.
pneumasin planois / didaskaliais daimoniōn (deceiving spirits / doctrines of demons) — HIGH — mandatory correct use of dab, never ntsuj plig or Vaj Ntsuj Plig.
epithesis cheirōn / presbyterion (laying on of hands / council of elders) — HIGH — collision with shamanic blessing/healing touch ritual.
eusebeian... porismon (godliness as a means of gain, 6:5) — HIGH — direct textual anchor for prosperity-gospel prohibition.
authenteō (2:12, exercise authority over) — HIGH, ambiguous — flagged for mandatory theologian determination, not lexical default.
gynaikas (3:11) — HIGH, ambiguous referent — flagged for mandatory theologian determination.
tēn parathēkēn phylaxon (guard the deposit) — MEDIUM-HIGH — central term of the “Guarding the Deposit of Faith” doctrine, requires firm unalterable-content teaching note.

All fourteen items above are logged for formal TM-revision review per baseline §2.4 and must not receive alternate renderings in any Phase 2 generation without that review.

§9. Full-Book Coverage Confirmation

Chapter	Coverage Status
1 Timothy 1	Reviewed — new terms surfaced (§2)
1 Timothy 2	Reviewed — new terms surfaced (§3)
1 Timothy 3:1-13	Reviewed — core passage, full verse-by-verse (§1)
1 Timothy 3:14-16	Reviewed — new terms surfaced (§4)
1 Timothy 4	Reviewed — new terms surfaced (§5)
1 Timothy 5	Reviewed — new terms surfaced (§6)
1 Timothy 6	Reviewed — new terms surfaced (§7)

No chapter of 1 Timothy is doctrinally “thin” in this book; every chapter contributes load-bearing terminology to at least one of the eight assigned doctrines. Full-book coverage mandate satisfied.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.

Search the Library

Welcome to the Library

What is this?

How to navigate

What the risk tiers mean