Doctrine Analysis

2 Chronicles — Doctrine Analysis (Hmong Language Package)

Part A: Doctrine Matrix

This matrix is fully consistent with assets/doctrine_risk_registry.json: the same six doctrines, in the same order, at the same risk tiers, with the same review routing. Descriptions below expand the registry’s translation-risk statements with additional supporting passages drawn from full-book coverage, without contradicting the registry text.

#	Doctrine	Supporting Passages (full-book)	Risk Level	Translation Risk Description	Review Routing
1	Temple Worship and God’s Presence	2 Chr 2:1-6; 3:1-17; 4:1-22; 5:1-14; 6:1-42; 7:1-10; 7:11-16 (core); 29:1-36; 30:1-27; 34:8-13	Critical	Three convergent collision points: (a) the covenant Name Yawmsaub draws on the pre-Christian Hmong high-deity/sky-being Saub and must never be conflated with that mythological figure, even though the transliteration choice is the established Hmong Bible tradition rendering; (b) lub Tuam Tsev (temple/house) shares generic-religious-building register with Buddhist and Chinese temple structures familiar in the Southeast Asian diaspora context, and risks a “just another shrine” reading unless anchored “ntawm Yawmsaub” at every occurrence; (c) the Name-dwelling theology of 7:16 (“I have chosen and consecrated this house that my Name may be there forever”) risks resonance with two distinct Hmong ritual practices — hu plig (soul-calling, ritually summoning/binding a wandering soul to a person or place) and the xwm kab household altar (a fixed point where ancestral/protective spirits are anchored and given offerings) — both of which describe humans ritually binding a spirit to a location, the functional inverse of God’s own sovereign, gracious self-localization of His presence by His own initiative and choice.	Human theologian
2	Conditional Blessing and National Repentance (2 Chronicles 7:14)	2 Chr 7:12-22 (core); 12:1-12; 15:1-15; 30:18-20; 32:24-26; 33:10-13, 18-19	Critical	7:14’s four-part formula (humble themselves / pray / seek my face / turn from wicked ways → I will hear / forgive / heal their land) concentrates the book’s highest doctrinal density. “Heal” (rapha) names precisely the shaman’s (txiv neeb) central social function — ritual mediation to heal misfortune, illness, or communal calamity — and without explicit sequencing (forgiveness of sin logically prior to healing of land) the verse risks being heard as “God performs the txiv neeb’s function, only with greater power,” rather than covenant-relational restoration. Compounding this, “turn” (shuv, rendered “tig rov qab ntawm txoj kev phem”) risks being heard through the lens of Hmong crisis-response ritual correction — returning to proper ancestral appeasement custom after a period of neglect — the functional opposite of turning away from ritual religion toward exclusive covenant loyalty to Yawmsaub.	Human theologian
3	Faithful and Unfaithful Kings	2 Chr 10:1-19; 12:1-12; 13:1-18; 16:1-14; 18:1-34; 21:1-20; 24:1-27; 25:14-16; 26:1-23; 28:1-27; 33:1-25 (esp. 33:6); 36:1-14	Critical	Two acute collision points concentrate here beyond the general evaluative “did right/evil” formula: (a) prophet (yaj saub) shares the Saub mythological root with the divine Name itself and risks assimilation into the txiv neeb spirit-medium role, especially where kings consult prophets alongside — or instead of — mediums (ch. 18’s Micaiah-vs-400-prophets episode is the book’s clearest internal true/false-prophet contrast and must be taught explicitly alongside this term); (b) Manasseh’s condemned practice-list in 33:6 (divination, sorcery, mediums, necromancers, “provoking God to anger”) names, in substance, the actual practice-complex of Hmong shamanic tradition (ua neeb, saib yaig) — the single most direct textual overlap with contemporary Hmong religious life in the entire book, and the item requiring the most careful, non-caricaturing pastoral framing in the whole Language Package.	Human theologian
4	Reform under Hezekiah and Josiah	2 Chr 29:1-36; 30:1-27; 31:1-21; 34:1-33; 35:1-19	High	Both reform narratives explicitly narrate destroying high places (bamah/chaw siab), idols (dab mlom), and — reading forward from the Manasseh arc — implicitly the mediums/necromancers named in ch. 33; presented without careful framing, this risks being heard as blanket condemnation of Hmong ancestral veneration and household-spirit custom generally, rather than the text’s specific, covenant-historical claim about exclusive worship of Yawmsaub at His one chosen house. The cleanse-then-consecrate sequence (taher/ntxuav kom huv → qadash/dawb huv, most visible in 29:15-19) shares vocabulary with folk ritual-purification from spirit-contamination and must be taught as a two-stage, historically singular reform event, not a repeatable ritual-cleansing technique available to individuals today.	Human theologian
5	The Exile as Covenant Consequence	2 Chr 7:19-22; 28:5-8; 33:10-11; 36:11-21	High	”Exile/captivity” (galah, rendered “raug ntes coj mus rau lwm tebchaws”) carries strong positive comprehension-resonance with the Hmong community’s own 20th-century refugee and displacement history — a double-edged asset that must be explicitly taught as covenantal judgment tied to a specific, named cause (persistent, cumulative covenant unfaithfulness across many reigns), never generalized into “any displaced people’s suffering” or collapsed into impersonal hmoov (fate/misfortune), which would erase the doctrine’s causal, relational, and reversible (covenant-conditioned) structure. This risk compounds with the reuse of “wrath of God” (kev npau taws ntawm Vajtswv, inherited High-risk Romans TM entry), which risks assimilation into capricious, ritually-appeasable ancestor/spirit-anger unless explicitly taught as righteous, judicial, and covenant-grounded.	Human theologian
6	Hope of Restoration	2 Chr 30:6-9; 33:12-13; 36:15-23	High	The book’s closing “restoration/return” language (kev rov qab los) carries strong positive resonance with Hmong diaspora longing for homeland return, risking reduction to mere political repatriation rather than God’s covenant-faithful fulfillment of a specific prophetic word (Jeremiah, cited at 36:21-22). Compounding this, 36:22’s statement that God “stirred the spirit” (rendered “tsa Xailab lub ntsuj plig”) of the pagan king Cyrus requires strict, disciplined use of the anthropological ntsuj plig (never Vaj-prefixed) rather than Vaj Ntsuj Plig, since the latter would falsely imply the Holy Spirit’s saving indwelling of a non-covenant foreign ruler — the same disambiguation discipline the Romans baseline established for the human_spirit_soul/Holy Spirit distinction, now applied to a new referent (a Gentile king moved providentially, not regenerated).	Human theologian

Note on tier consistency: No doctrine in this Language Package is Medium or Low risk, mirroring the Romans baseline pattern in which every assigned doctrine required theologian-level review. Three doctrines (1, 2, 3) are Critical; three (4, 5, 6) are High. All six require human theologian review before publication; none may bypass to native-speaker-only or automated review, per the registry’s routing rule.

Part B: Full-Book Chapter-by-Chapter Coverage Log

Per the full-book-coverage mandate, every chapter of 2 Chronicles (1-36) is logged below. Chapters that contribute no new load-bearing doctrinal content are explicitly marked “Reviewed — no new doctrinal/terminological load” rather than silently omitted.

Ch.	Summary	Doctrine(s) Touched	Coverage Status
1	Solomon at Gibeon; asks for wisdom; sacrifices at the high place (legitimate, pre-temple)	Temple Worship (background); Faithful Kings (Solomon’s faithful start)	Reviewed — establishes “chaw siab” (high place) as legitimate only before the temple exists; sets up the later idolatrous-valence contrast tracked in the glossary.
2	Solomon’s preparations; correspondence with Hiram of Tyre; acknowledges Yawmsaub as greater than all gods	Temple Worship and God’s Presence	Reviewed — 2:5-6 (God too great to be contained in any house) directly anticipates and qualifies the Name-dwelling theology of ch. 7; no new term beyond glossary.
3	Temple construction; dimensions; the Most Holy Place	Temple Worship and God’s Presence	Reviewed — supplies “chav dawb huv tshaj plaws” (Most Holy Place); no new doctrine.
4	Temple furnishings (altar, sea, lavers, lampstands)	Temple Worship and God’s Presence	Reviewed — no new load-bearing term beyond established temple-furnishing vocabulary; logged per full-book mandate.
5	Ark brought in; glory cloud fills the temple	Temple Worship and God’s Presence	Reviewed — “lub yeeb koob” (glory) and “Lub Phij Xab ntawm Kev Cog Lus” (Ark) both active; direct forerunner of 7:1-3’s glory-fire narrative.
6	Solomon’s dedication prayer; the “Name” theology introduced; prayer toward the temple even for foreigners	Temple Worship and God’s Presence; (anticipates) Conditional Blessing	Reviewed — 6:32-33’s foreigner’s-prayer clause anticipates 7:11-22’s covenant terms and the “lwm Haiv Neeg” (nations) inclusion; no new collision beyond glossary entries.
7	Dedication feast; fire/glory descend (7:1-10); God’s appearance to Solomon, the conditional covenant promise (7:11-22, CORE PASSAGE)	Temple Worship and God’s Presence; Conditional Blessing and National Repentance; Faithful/Unfaithful Kings (forward-looking warning)	Core passage — full doctrinal weight; see Part A rows 1-2 above and `06_linguistic_gap_analysis.md` for the term-level breakdown of “txo hwv siab,” “tig rov qab,” “zam txim,” “kho…kom zoo.”
8	Solomon’s building projects; treatment of remaining Canaanite peoples; regular worship maintained	Temple Worship (continuity); Faithful Kings	Reviewed — no new doctrinal term; confirms Solomon’s ongoing faithfulness pattern before ch. 9’s turn.
9	Queen of Sheba; Solomon’s wealth and glory; (2 Chr omits the apostasy of 1 Kings 11)	Faithful/Unfaithful Kings (Solomon’s legacy); Hope motif (Gentile recognition of Yawmsaub’s wisdom)	Reviewed — 9:8 Sheba’s praise of Yawmsaub is a minor positive Gentile-recognition parallel to 6:32-33 and 36:22-23; no new term.
10	Kingdom divides; Rehoboam’s folly; Jeroboam’s rebellion	Faithful/Unfaithful Kings (structural rupture)	Reviewed — establishes the divided-kingdom frame for all subsequent regnal evaluation; no new term beyond “kev sib cais” pattern (cf. Romans TM divisions_factions, not reused verbatim but conceptually parallel).
11	Rehoboam fortifies Judah; Levites/priests migrate south to him	Temple Worship (priestly loyalty); Faithful Kings	Reviewed — no new doctrinal term; logged per mandate.
12	Shishak invades; Rehoboam humbles himself (kana/txo hwv siab) and judgment is mitigated	Conditional Blessing and National Repentance; Exile as Covenant Consequence (partial judgment as preview of full exile)	Reviewed — first narrative enactment of the 7:14 pattern outside the core passage; confirms “txo hwv siab” as a reusable, load-bearing verb across the book.
13	Abijah vs. Jeroboam; trust in Yawmsaub over numbers	Faithful Kings; Trust/reliance theme	Reviewed — supplies “kev tso siab rau Yawmsaub” in a battle-narrative context; no new doctrine.
14	Asa’s early reforms; victory over Zerah the Ethiopian by calling on Yawmsaub	Reform (proto-); Faithful Kings; Power (hwjchim, qualified)	Reviewed — “Vajtswv hwjchim” qualifier confirmed transferable to deliverance-in-battle narratives.
15	Asa’s covenant renewal under prophet Azariah’s word; oath-swearing	Faithful Kings; Reform (proto-); Conditional Blessing (seeking God)	Reviewed — supplies “twv lus” (oath-swearing) and reinforces “yaj saub” in a true-prophet context (contrast case for ch. 18).
16	Asa’s later unfaithfulness; alliance with Syria instead of trust in Yawmsaub; imprisons the prophet Hanani	Faithful/Unfaithful Kings (decline pattern)	Reviewed — models the book’s recurring faithful-early/unfaithful-late regnal arc; no new term.
17	Jehoshaphat’s faithful reign begins; removes some high places (partial reform)	Faithful Kings; Reform (partial/preview)	Reviewed — no new load-bearing term; logged per mandate.
18	Jehoshaphat allies with Ahab; Micaiah vs. the 400 prophets — the book’s clearest true/false-prophet contrast	Faithful/Unfaithful Kings (prophet-collision term “yaj saub” directly at issue)	Reviewed — mandatory anchor passage for teaching the true/false “yaj saub” contrast named in Part A row 3; no new term but highest-stakes existing-term application in the book outside ch. 33.
19	Jehoshaphat’s judicial reforms; “fear of the LORD” instruction to judges	Faithful Kings; Fear of the LORD	Reviewed — supplies “kev hwm thiab ntshai Yawmsaub” in a judicial-integrity context.
20	Jehoshaphat’s prayer in national crisis; Moab/Ammon/Edom coalition defeated; national fasting and trust	Faithful Kings; Trust; Salvation/Save (kev cawm dim, anchored to Yawmsaub)	Reviewed — strong positive national-prayer/trust narrative; confirms “kev cawm dim” and “kev ntseeg” both transfer cleanly to this OT deliverance context with Yawmsaub as sole agent.
21	Jehoram’s wicked reign; kills his brothers; Elijah’s letter of judgment; dies of a bowel disease, unlamented	Faithful/Unfaithful Kings (severe negative case)	Reviewed — no new doctrinal term; reinforces “tso Yawmsaub tseg” (forsake) vocabulary.
22	Ahaziah’s brief wicked reign; Athaliah’s usurpation and slaughter of the royal seed	Faithful/Unfaithful Kings; Hope of Restoration (near-extinction of Davidic line, God preserves a remnant child)	Reviewed — supplies “cov me nyuam ntawm huabtais tsev neeg” (royal seed) and cross-references the inherited “remnant” term; sets up ch. 23’s rescue of Joash as a preview of the Davidic-covenant-preservation motif behind the book’s Hope of Restoration doctrine.
23	Joash crowned; Athaliah killed; covenant renewed between king, people, and Yawmsaub	Faithful Kings; Reform (proto-); Covenant	Reviewed — supplies “twv lus”/covenant-renewal vocabulary in a dynastic-restoration context.
24	Joash’s early reform (temple repair) then later apostasy; murders the prophet/priest Zechariah	Faithful/Unfaithful Kings (single-reign reversal pattern)	Reviewed — reinforces “kev fav xeeb rau Yawmsaub” (treacherous unfaithfulness) applied within a single king’s reign rather than across reigns.
25	Amaziah’s mixed reign; victory then idolatry (worships the gods of the defeated Edomites)	Faithful/Unfaithful Kings	Reviewed — no new load-bearing term; logged per mandate.
26	Uzziah’s reign; military success, then pride; unauthorized temple incense offering; struck with leprosy (mob ruas)	Faithful/Unfaithful Kings; Temple Worship (boundary violation)	Reviewed — supplies “mob ruas” and reinforces holiness-boundary teaching around the temple.
27	Jotham’s reign; brief, faithful, but high places not removed by the people	Faithful Kings (mixed-legacy pattern)	Reviewed — no new load-bearing term; logged per mandate.
28	Ahaz’s severe apostasy; child sacrifice (“passed his sons through the fire”); Assyrian vassalage	Faithful/Unfaithful Kings (most severe apostasy alongside ch. 33); Exile as Covenant Consequence (preview/partial judgment)	Reviewed — anchors the “hlawv (nws tus tub) ua khoom fij rau dab mlom” term; must be taught with the same non-caricaturing pastoral care specified for ch. 33.
29	Hezekiah’s reform begins; temple cleansing and re-consecration	Reform under Hezekiah and Josiah; Temple Worship and God’s Presence	Reviewed — anchors the cleanse-then-consecrate two-stage sequence (taher → qadash) central to Part A row 4.
30	Hezekiah’s Passover; invitation extended to remnant of northern tribes; national humbling and healing echo of 7:14	Reform; Conditional Blessing and National Repentance (direct echo); Hope of Restoration (northern remnant included)	Reviewed — 30:18-20’s healing-of-the-people language directly echoes 7:14’s “kho…kom zoo,” confirmed as the clearest non-core-passage application of the Conditional Blessing doctrine.
31	Hezekiah’s further reforms; reinstates tithes, priestly/Levitical provisions	Reform; Temple Worship (institutional support)	Reviewed — no new doctrinal term beyond “pov thawj” (priest), already logged.
32	Sennacherib’s invasion; Hezekiah’s prayer and Yawmsaub’s deliverance; Hezekiah’s later pride and near-fall	Faithful/Unfaithful Kings (mixed within one reign); Salvation/Save; Power	Reviewed — confirms “Vajtswv hwjchim” and “kev cawm dim” transfer cleanly to a national-deliverance narrative; models that even reforming kings are not sinlessly perfect.
33	Manasseh’s apostasy (sorcery, mediums, necromancers, child sacrifice — 33:6) and later repentance/restoration; Amon’s brief wicked reign	Faithful/Unfaithful Kings (highest-sensitivity chapter in the book); Hope of Restoration (Manasseh’s own repentance as micro-pattern)	Reviewed — anchors the Critical “kev ua neeb ua yaig thiab nrog cov dab tham” term; mandatory to pair the condemnation (33:6) with the restoration (33:12-13, 15-16) so the chapter functions pastorally as an invitation to repentance, never a blanket condemnation of Hmong shamanic-tradition persons.
34	Josiah’s reign; temple repair; finding the Book of the Law; covenant renewal	Reform under Hezekiah and Josiah; The Law (inherited term); Covenant	Reviewed — “phau Ntawv Txoj Kevcai” (Book of the Law) reinforces the mandatory “(ntawm Vajtswv/Mauxes)” qualifier discipline in a narrative-discovery context.
35	Josiah’s Passover; Josiah’s death in battle against Egypt	Reform (culmination); Faithful Kings (tragic end)	Reviewed — no new doctrinal term beyond “Kevcai Hla Dhau” (Passover), already logged; logged per mandate.
36	Last four kings; Babylonian exile; temple destroyed; Cyrus’s decree and the call to return	The Exile as Covenant Consequence (climactic); Hope of Restoration (climactic)	Core closing chapter — full doctrinal weight for doctrines 5 and 6; anchors “raug ntes coj mus rau lwm tebchaws,” “kev npau taws ntawm Vajtswv,” “kev rov qab los,” “ntsuj plig” (Cyrus, strictly non-Vaj-prefixed), and the inherited “grace” (txiaj ntsim, Cyrus’s favor) and “remnant” (cov seem) terms.

Full-book coverage confirmation: All 36 chapters logged above. No chapter was silently skipped; chapters 4, 8, 9, 11, 17, 21, 25, 27, and 35 are explicitly marked “Reviewed — no new doctrinal/terminological load” (or the closest equivalent finding) rather than omitted, consistent with the full-book-coverage mandate and with the chapter list already flagged as thin in 08_core_glossary.md §5.