2 Chronicles — Phase 1 Semantic Analysis (Hmong Language Package)

0. Methodological Note: Source-Language Correction

The Romans baseline package (this pipeline’s language authority) analyzed a Koine Greek New Testament document. 2 Chronicles is a Hebrew (with a few Aramaic-adjacent administrative terms) document of the Hebrew Bible; it was never composed in Koine Greek. To preserve doctrinal and linguistic accuracy, this analysis treats the Masoretic Hebrew text as the original-language authority for every term below (field: “Hebrew” + “Transliteration”), consistent with sound translation practice. Where a term also has a load-bearing Septuagint (LXX) Greek equivalent that connects it to an already-fixed Romans TM entry (e.g., δόξα/kabod = “glory”; ἔλεος/chesed-adjacent = “mercy”), that LXX form is cited in the notes to preserve cross-book TM consistency. No instruction in this document overrides or re-glosses any existing Romans TM entry — every term shared with the Romans package reuses its fixed Hmong rendering exactly, per governing rule.

All renderings below follow the register, script (RPA), and risk-tier conventions of assets/translation_memory.json, assets/bible_term_registry.json, and assets/doctrine_risk_registry.json. New terms surfaced here are logged for TM-revision review, per 12_ai_translation_requirements.md §2.4, and will be compiled into a 2 Chronicles-specific TM extension in a later phase.

A note on the established Hmong rendering of the divine covenant name (YHWH): The existing Hmong Bible tradition (Vaj Lug Kub Npaiv Npaum) renders the Tetragrammaton Yawmsaub, drawing on the pre-Christian Hmong mythological figure Saub — a high creator/sky-being in Hmong oral tradition associated with the flood narrative and the giving of writing/agriculture to the ancestors. This is analogous to how Vajtswv itself is an adapted rather than newly-coined term. Because 2 Chronicles is saturated with the divine Name (over 500 occurrences), this term receives Critical risk status in this package (see §1 and glossary) and requires the same disciplined, mandatory-qualifier treatment already modeled by Vaj Ntsuj Plig in the Romans baseline. Distinct from Yawmsaub is tus Tswv (already fixed in the TM for κύριος/Adonai), retained here for the generic title “Lord/master.”

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1. Core Passage: 2 Chronicles 7:11-22 — Verse-by-Verse Analysis

Context: God’s second appearance to Solomon after the temple dedication, immediately following the fire from heaven and the glory-cloud (7:1-10). This passage is the doctrinal anchor for Temple Worship and God’s Presence, Conditional Blessing and National Repentance, and supplies the Davidic covenant conditionality that structures the entire Faithful/Unfaithful Kings narrative through ch. 36.

7:11 — “Solomon finished the house of the LORD and the king’s house… successfully accomplished.”

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
כִּלָּה / killah	to finish, complete, bring to an end	completion of a task, exhausting/using up	”finished,” “completed”	Marks temple construction as a completed, divinely-approved whole — the necessary precondition for God’s appearing in v.12.	”ua tiav” (finish/complete) — Low. Stable, no collision.
בֵּית־יְהוָה / beit-YHWH	house of YHWH	the temple building; by extension the whole cultic/covenantal institution it houses	”house of the LORD,” “temple”	Not a generic building but the unique place of God’s chosen dwelling among His people (see v.16).	“lub Tuam Tsev ntawm Yawmsaub” — High. See §2 new-term note: shares “tuam tsev” register with Buddhist/Chinese temple structures known in the Southeast Asian diaspora context; must always be anchored “ntawm Yawmsaub” to prevent generic-temple reading.
צָלֵחַ / tsaleach	to succeed, prosper, push through	successful completion of an undertaking, often with the sense “with God’s help"	"successfully accomplished,” “prospered”	Solomon’s success is framed as covenant blessing already in motion, foreshadowing the conditional blessing of v.14.	”vam meej / ua tau zoo” — Low.

7:12 — “The LORD appeared to Solomon in the night and said: ‘I have heard your prayer and have chosen this place for myself as a house of sacrifice.’”

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
יְהוָה / YHWH	the personal covenant name of God	God’s self-revealed proper name, distinct from generic “God” (Elohim)	“the LORD,” “Yahweh”	This is a direct divine speech-appearance (theophany) to the covenant mediator-king; establishes the personal, relational ground for everything that follows.	”Yawmsaub” — Critical. See §0 above and glossary entry. Must never be interchanged with generic “Vajtswv” when the Hebrew specifically has the Name, since Chronicles deliberately distinguishes YHWH’s personal covenant faithfulness from generic deity-language.
רָאָה (נִפְעַל) / nir’ah	he appeared, was seen	theophany-formula; a visible/perceptible divine self-disclosure	”appeared,” “showed himself”	Confirms God’s presence is not automatically mechanical upon temple completion — it is a personal, gracious self-disclosure.	”tshwm los rau” — Medium. Comprehension-level; must not be confused with folk-spirit apparition vocabulary (dab tshwm/dab ntxhw); recommend explicit subject-marking “Yawmsaub tshwm los rau Xalumoos.”
תְּפִלָּה / tefillah	prayer, petition	formal address to God, often at a sanctuary; covers Solomon’s ch. 6 dedication prayer	”prayer,” “petition,” “supplication”	God’s answer to a specific, prior prayer (ch. 6) — establishes that the conditional promise of v.14 flows out of an already-existing prayer relationship.	”kev thov Vajtswv” — Low. New term (not in Romans TM); stable, no collision; logged for TM-revision review.
בָּחַר / bachar	to choose, select	sovereign, elective choice; used of God’s choice of a place, a people, a king	”chosen,” “selected”	Same root as “election” doctrine in Romans (see TM election_choose); here applied to a place rather than a person, extending the doctrine of divine sovereign choice to sacred geography.	”xaiv” — reuse Romans TM verb-root pattern (kev xaiv) — High. Must retain the volitional framing (“Yawmsaub xaiv…raws li nws lub siab nyiam”) to avoid the hmoov (fate) collision already documented for election vocabulary.
בֵּית זֶבַח / beit zevach	house of sacrifice	the temple’s specific cultic function as the place for offering sacrifices	”house of sacrifice”	Defines the temple’s core purpose: the ordained place for atoning/dedicatory sacrifice, anticipating both the sacrificial system’s fulfillment and its collision risk with shamanic offering.	”lub Tuam Tsev uas yog qhov chaw fij tsiaj” — High. Reuses the flagged fij domain (Romans TM living_sacrifice); must be taught as the divinely-ordained, unique locus of acceptable sacrifice, explicitly distinguished from fij dab (spirit-appeasement offering) practiced at any location.

7:13 — “When I shut up the heavens… or command the locust… or send pestilence…”

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
עָצַר שָׁמַיִם / atsar shamayim	to shut up/restrain the heavens	withholding rain as a specific covenant curse (cf. Deut 28:23-24)	“shut up the heavens,” “withhold rain”	Establishes that natural calamity is not random hmoov (fate) but a purposeful covenant instrument in God’s hand.	”kaw ntuj tsis pub nag los” — High. Must be explicitly taught as God’s sovereign covenant-discipline, not impersonal bad fortune, to avoid collapsing into fatalistic hmoov reading — same collision class as wrath_of_god.
אַרְבֶּה / arbeh	locust(s)	agricultural plague, covenant curse instrument	”locust,” “locust swarm”	One of the triad of covenant curses (drought, locust, plague) that a repentant king/nation can have reversed.	”kooj” (locust) — Low. Concrete, comprehension-level only.
דֶּבֶר / dever	plague, pestilence	epidemic disease sent as covenant curse	”pestilence,” “plague”	Same covenant-curse function as above.	”kab mob sib kis” — Low-Medium. Comprehension gap only (distinguishing covenant plague from generic illness); no traditional-religion collision identified.

7:14 — “If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.” (Doctrinal center of the passage)

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
עַמִּי אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם / ammi asher-niqra shemi aleihem	my people over whom my name is called	covenant-identity formula; belonging marked by the Name being pronounced/invoked over a people	”my people, who are called by my name”	Establishes that the addressees are the covenant community, not humanity generally — a crucial scoping fact for the doctrine of Conditional Blessing.	”kuv haiv neeg uas raug hu lub npe raws li kuv lub npe” — High. Name-invocation language risks resonance with Hmong soul-calling/naming ritual (hu plig, “calling the soul/name back”); must be taught as covenant-belonging identity, not ritual name-binding.
כָּנַע (נִפְעַל) / yikkane’u (root kana)	to humble oneself, be brought low, submit	voluntary self-abasement before a superior; the opposite of pride/rebellion	”humble themselves,” “submit,” “be humbled”	The first and foundational condition — national repentance begins with humility, not ritual technique.	”txo hwv siab” (lower one’s pride/dignity) — Medium. Distinct coinage from the Romans TM hwjchim (power) entry to avoid the divine-power qualifier-collision; this humility is the people’s own posture, not a claim about divine power. Reused consistently at 12:6-7 (Rehoboam), 32:26 (Hezekiah), 33:12,19,23 (Manasseh) — see those chapters.
פָּלַל (הִתְפַּלֵּל) / yitpallelu	to pray, intercede	petitionary and intercessory address to God	”pray”	Second condition; reuses תְּפִלָּה root from v.12.	”thov Vajtswv” — reuse from v.12 — Low.
דָּרַשׁ פָּנִים / bikkeshu panai (root baqash/darash)	to seek [my] face	to actively pursue an audience with, seek the favor/presence of	”seek my face,” “seek me”	Third condition; deepens prayer into relational pursuit of God’s presence, not mere request-making.	”nrhiav Yawmsaub lub ntsej muag” — Medium. Reuses “ntsej muag” (face) already present in Romans TM impartiality_of_god idiom; comprehension-level risk of being heard as seeking a literal audience/favor from a human patron rather than covenant intimacy — needs a brief teaching gloss.
שׁוּב מִדַּרְכֵיהֶם הָרָעִים / yashuvu midarkeihem hara’im	turn from their evil ways	reversal of moral/covenantal direction; repentance as a change of “walk"	"turn from their wicked ways,” “repent”	Fourth and climactic condition — repentance is directional reversal toward covenant faithfulness, the doctrinal engine of every reform narrative in this book (chs. 15, 29-31, 34-35).	“tig rov qab ntawm txoj kev phem” — High. Hmong traditional religion frames a crisis-response “turning back” as ritual correction (returning to proper ancestral custom/appeasement), the functional opposite direction from turning toward the true God and away from ritual religion; requires explicit contrast-teaching, structurally identical to the Romans TM wrath_of_god/idol collision pattern.
שָׁמַע מִן־הַשָּׁמַיִם / eshma min-hashamayim	I will hear from heaven	divine responsive attentiveness from His heavenly dwelling	”hear from heaven”	God’s response is personal and immediate, not mediated through ritual technicians.	”mloog hauv ntuj ceeb tsheej” — Low-Medium.
סָלַח / eslach	to forgive, pardon	judicial/relational removal of guilt; used almost exclusively of God forgiving sin	”forgive,” “pardon”	Forgiveness here is national and covenantal, not individual-only — a distinct emphasis from Romans’ individual justification language, and must not be forced into the Critical justify_reckon_as_righteous TM entry’s forensic-imputation framing, which is a New Testament soteriological category answering a different question.	”zam txim” — Medium. Established Hmong Christian term for forgiveness of sin; stable. Deliberately NOT merged with Romans TM justify_reckon_as_righteous (a different doctrinal category — see §4 note).
רָפָא אֶת־אַרְצָם / werapati et-artsam	I will heal their land	restoration of agricultural/national well-being as reversal of covenant curse	”heal their land,” “restore their land”	The capstone of the conditional promise — forgiveness issues in tangible national restoration.	”kho lub tebchaws kom zoo” — Critical. Direct collision risk: healing (rapha) is the central, defining function of the Hmong shaman (txiv neeb), who is consulted precisely to “heal” a person, family, or by extension a community’s misfortune through ritual mediation with spirits. Left unqualified, this clause risks being heard as “God performs the exact function of a txiv neeb, only more powerfully” rather than as covenantal-relational restoration flowing from forgiveness. Mandatory teaching note required distinguishing (a) the ground of the healing — forgiveness of sin, not ritual appeasement — and (b) the scope — national/agricultural restoration, not individual therapeutic cure by mediated ritual.

7:15 — “Now my eyes will be open and my ears attentive to the prayer made in this place.”

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
עַיִן / ayin (פָּתוּחוֹת)	eyes (open)	attentive divine watchfulness	”my eyes will be open”	Personal, sustained divine attentiveness tied specifically to the temple as the place of prayer.	”Yawmsaub qhov muag qheb” — Low. Idiom transfers well; no collision.
אֹזֶן קַשּׁוּבוֹת / oznayim qashuvot	ears attentive/listening	receptive readiness to hear	”ears attentive”	Reinforces immediacy and personal engagement of God’s response — contrasted implicitly with capricious or unreliable spirits in folk belief who must be repeatedly summoned.	”Yawmsaub qhov ntsej mloog tab meeg” — Low.

7:16 — “I have chosen and consecrated this house that my name may be there forever. My eyes and my heart will be there for all time.”

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
קִדַּשׁ (פִּעֵל) / hiqdashti	to consecrate, set apart as holy	ritual/covenantal setting-apart for exclusive divine use	”consecrated,” “sanctified,” “set apart”	The temple’s holiness is derivative — conferred by God’s own declarative act, not achieved through ritual purification technique.	Reuse Romans TM holiness root: “muab … cai ua kom dawb huv” — High. Shares dawb huv vocabulary already flagged (Romans TM sanctification) for folk ritual-purity collision; here applied to a building rather than a person, requiring an added teaching note that the temple’s holiness, like the believer’s sanctification, is God-conferred, not self-generated through rite.
שְׁמִי שָׁם עַד־עוֹלָם / shemi sham ad-olam	my name [will be] there forever	the enduring, chosen locus of God’s name/presence	”my name may be there forever”	Foundational Name-theology: God’s presence is genuinely, personally localized at the temple, without being confined to or manipulable by that location (cf. Solomon’s own prayer, 6:18).	“kuv lub npe nyob ntawd mus ib txhis” — High. See v.14 note on name-invocation risk; the enduring-presence claim must not be read through the lens of Hmong household spirit-altars (xwm kab), which are believed to house/anchor ancestral spirits in a comparable but categorically different way — teaching note required.
עַיִן וְלֵב / ayin va-lev	eyes and heart	combined intellectual attentiveness and volitional/affective commitment	”my eyes and my heart”	Personal, whole-hearted (not merely observational) divine commitment to the temple’s ongoing significance.	”Yawmsaub qhov muag thiab nws lub siab” — Low. Siab (liver/heart as seat of will/affection) reuses the idiom already established for will_of_god in the Romans TM.

7:17-18 — “As for you, if you walk before me as David your father walked… I will establish your royal throne, as I covenanted with David…”

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
הָלַךְ לְפָנָי / telekh lefanai	to walk before me	a comprehensive metaphor for covenant-faithful living, lived openly in God’s presence	”walk before me,” “live in my presence”	Personal covenant faithfulness of the king (not merely the nation) becomes the hinge for dynastic blessing — the theological engine of the Faithful/Unfaithful Kings doctrine across chs. 10-36.	”taug kev ncaj ncees rau ntawm Vajtswv xub ntiag” — Medium. Reuses ncaj ncees root cautiously; must NOT be conflated with the Critical Romans TM righteousness_of_god_righteous/forensic-justification entry — here it denotes covenant-faithful royal conduct (an ethical-relational category), not the New Testament doctrine of imputed righteousness by faith. This distinction must be preserved explicitly in any teaching note (see §4).
חֻקִּים וּמִשְׁפָּטִים / chuqqim u-mishpatim	statutes and judgments/ordinances	the specific commanded stipulations of the Mosaic covenant	”statutes and rules,” “commandments and ordinances”	Concrete covenant obedience, not vague piety, is the condition.	Reuse Romans TM law_mosaic_divine: “Txoj Kevcai (ntawm Vajtswv / Mauxes)” — Critical. Mandatory qualifier retained exactly per baseline; applies equally to royal obedience in Chronicles as to the Mosaic Law in Romans.
בְּרִית / berit	covenant, solemn binding compact	a formal, often oath-sealed relational compact, here God’s dynastic pledge to David (2 Sam 7)	“covenant”	The Davidic covenant’s conditional-yet-durable structure: the throne’s establishment is conditioned on royal obedience, but the line’s survival is unconditionally guaranteed (cf. v.18b, and later 21:7 “for the sake of the covenant”).	“kev cog lus” — High. NEW ENTRY. Distinct from the already-fixed Romans TM promise (lus cog tseg, epangelia): covenant denotes the relational bond/compact itself (often bilateral in form, e.g., mutual oath), while promise denotes a specific pledged content within it. Must be kept lexically distinct to preserve the doctrine’s nuance (unconditional dynastic covenant vs. conditional individual-reign blessing) — see doctrine analysis.
כִּסֵּא מַלְכוּתְךָ / kisse malkhutekha	throne of your kingdom	the physical/institutional seat of royal authority, and by extension the dynasty itself	”royal throne,” “throne of your kingdom”	The Davidic throne is the narrative and typological throughline of the whole book — its loss in ch. 36 is the crisis the book must resolve, anticipating messianic/eschatological fulfillment.	”lub zwm txwv ntawm koj lub Nceeg Vaj” — Medium. Reuses Romans TM kingdom_of_god phrase-root (lub Nceeg Vaj) for the political Davidic kingdom; must be explicitly distinguished in teaching from the New Testament “Kingdom of God” referent, while also being taught as its typological forerunner — under-teaching this connection (not a lexical collision) is the risk.

7:19-20 — “But if you turn aside… and go and serve other gods… I will pluck you up… and cast out of my sight…”

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
שׁוּב / teshuvun	to turn away, turn back	here in the negative sense: covenant defection	”turn aside,” “turn away”	Same root as v.14’s positive repentance-turning, now applied to apostasy — the same verb can move a nation toward blessing or toward judgment, underscoring that direction, not ritual, is decisive.	”tig ncaim ntawm” — High. Same collision-class as v.14’s shuv; the contrastive pairing (turn-toward vs. turn-away) must be preserved together in any teaching unit.
עָזַב / azavtem	to abandon, forsake, leave behind	relational/covenantal desertion	”forsake,” “abandon,” “leave”	The precise charge leveled against nearly every unfaithful king in the book (12:1, 21:10, 24:18, 28:6, 29:6, etc.) — the recurring diagnostic term for the Unfaithful Kings doctrine.	”tso Yawmsaub tseg” — High. NEW ENTRY. Central term for the Unfaithful Kings doctrine; must be distinguished from ordinary interpersonal “leaving” by consistent God-ward object-marking.
עָבַד אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם / avadtem elohim acherim wehishtachavitem	serve other gods and bow down/worship [them]	cultic service plus physical prostration before a rival deity	”serve other gods and worship them”	The specific, repeated covenant-breach formula throughout Kings/Chronicles.	Reuse Romans TM exactly: worship_serve_cultic (“pehawm”) + idol (“dab mlom”) — High. Consistent reuse strengthens cross-book TM coherence; “bow down” rendered “txhos caug pe” (kneel/prostrate) — Low, new supplementary term.
נָתַשׁ / unetashtim	to pluck up, uproot	violent removal from soil/land, agricultural-covenantal curse imagery	”pluck you up,” “uproot you”	Vivid image of exile as covenant-curse, not misfortune — the land itself rejects the unfaithful nation.	”muab dob tawm” (pluck/uproot) — Medium. Concrete agrarian imagery, culturally accessible to a historically agrarian Hmong audience; risk is under-teaching the covenantal (not merely military-political) cause, not a collision.
הִשְׁלִיךְ מֵעַל פָּנָי / ashlikh me’al panai	I will cast [it] out from before my face	decisive divine rejection/removal from His presence	”cast out of my sight”	The temple itself — the very place of God’s chosen presence (v.16) — can be forfeited; presence is covenantally conditioned for the nation’s enjoyment of it, even though God’s redemptive purposes ultimately persist (Hope of Restoration, ch. 36).	“muab laim tawm ntawm Yawmsaub xub ntiag” — High. Must be taught alongside ch. 36 and 11:29’s Romans-TM-parallel principle (the Romans package’s all_israel_will_be_saved entry already models the needed nuance: temporal covenant discipline vs. irrevocable ultimate purpose).
מָשָׁל וְשְׁנִינָה / mashal weshninah	proverb and byword	becoming a cautionary tale/mockery among the nations	”a proverb and a byword”	The public, international dimension of covenant judgment — Israel’s fate becomes a lesson to all peoples.	”ib zaj lus piv thiab lus thuam” — Low.

7:21-22 — “Everyone passing by will be astonished… Because they abandoned the LORD, the God of their fathers… and laid hold on other gods…”

Original & Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
שָׁמֵם / yishom	to be appalled, desolated, astonished	shock/horror response to seeing devastation	”be astonished,” “be appalled”	The nations’ shock functions as an implicit sermon: even outsiders recognize that such devastation of a once-glorious temple (v.11’s “exalted” house) demands a theological explanation.	”ceeb thiab xav tsis thoob” — Low.
אֱלֹהֵי אֲבוֹתָם / elohei avotam	the God of their fathers	covenant-continuity formula tying the present generation to the patriarchal/exodus-generation relationship with YHWH	”the God of their fathers”	Reinforces that the coming judgment is a covenant matter across generations, not an arbitrary act against an isolated generation — directly relevant to the doctrine of the Exile as Covenant Consequence.	”Yawmsaub, cov npawg thaum ub tus Vajtswv” — Medium. New compound term; comprehension-level, reinforces ancestor-covenant-continuity theme without collision, since it explicitly names YHWH (not generic ancestor-spirits) as the referent — a useful place to contrast explicitly with Hmong ancestor-veneration (which venerates the ancestors themselves, not the ancestors’ God).
הוֹצִיא מִמִּצְרַיִם / hotsiam me’erets Mitsrayim	who brought them out from the land of Egypt	Exodus-deliverance formula	”who brought them out of the land of Egypt”	Grounds the whole covenant relationship in a concrete, historical redemptive act — not an abstract metaphysical claim.	”coj lawv tawm hauv tebchaws Iyi los” — Low. “Iyi” (Egypt) is an established transliteration in Hmong Christian usage.
הֶחְזִיקוּ בֵּאלֹהִים אֲחֵרִים / wayachaziqu be’elohim acherim	they laid hold of/clung to other gods	active, tenacious grasping/attachment to rival deities	”laid hold on other gods”	Apostasy as active pursuit, not passive drift — echoes the “serve and worship” formula of v.19.	”tuav rawv lwm tus dab mlom” — High. Reuses flagged idol (dab mlom) term.
רָעָה / ra’ah	evil, disaster, calamity	the concrete, historical outworking of covenant curse	”disaster,” “calamity,” “all this evil”	Closes the passage by naming the coming exile/devastation explicitly as the consequence of covenant unfaithfulness, not misfortune — the thesis-statement for every subsequent judgment narrative in the book.	”tej kev puas tsuaj no huv tibsi” — Medium. Reuses Romans TM unrighteousness-adjacent register; must be taught as covenantal consequence (cause-and-effect within relationship with Yawmsaub), explicitly distinguished from impersonal hmoov (fate) framing — same discipline required as the Election doctrine in Romans.

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

(Every chapter is addressed. Terms already fully treated above or in a prior chapter are marked “reused” with a cross-reference rather than re-analyzed in full, per the full-book-coverage mandate. New load-bearing terms receive full field treatment.)

Chapter 1 — Solomon at Gibeon; the gift of wisdom

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
בָּמָה / bamah	”high place” — an elevated open-air worship site, legitimate before the temple’s construction, illegitimate (idolatrous) afterward	”high place”	Gibeon’s high place (1:3) is provisionally sanctioned pre-temple; the same term becomes a byword for idolatry once the temple is built (see chs. 14, 15, 17, 33, 34) — the referent’s moral valence shifts entirely with redemptive-historical timing.	”chaw siab” — Medium-High. Must be flagged contextually at every occurrence: legitimate only in 1:3-13; idolatrous thereafter. Logged [TRANSLATOR REVIEW NEEDED: context-dependent valence] for each later occurrence.
חָכְמָה / chokmah	wisdom, skill, discernment	”wisdom”	God’s gift to Solomon for righteous rule, given in response to a selfless request — sets the positive baseline against which Solomon’s later compromises (implicit in ch. 8-9) are measured.	”tswvyim” — Low. Established Hmong term.
זֶבַח / עוֹלָה / zevach / olah	sacrifice / whole burnt offering	”sacrifice,” “burnt offering”	The concrete cultic act of worship at Gibeon, later centralized at the Jerusalem temple.	”kev hlawv xyeem / khoom fij” — High. Reuses Romans TM fij domain; first full-book occurrence — establish immediately that all legitimate sacrifice in Chronicles points toward, and is fulfilled in, Christ’s once-for-all atonement (Romans TM propitiation_atoning_sacrifice), and must be distinguished from fij dab (spirit-appeasement offering).

Chapter 2 — Preparations for the temple; message to Hiram

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
בַּיִת לְשֵׁם יְהוָה / bayit leshem YHWH	a house for the name of YHWH	”a house for the name of the LORD”	Earliest full statement of Name-theology in the book (cf. 7:16 core passage); the temple exists to house God’s Name/presence, not to contain or domesticate Him.	”lub Tuam Tsev rau Yawmsaub lub npe” — High. See core passage v.14/16 note; introduce the doctrine here at first occurrence.
אֶרֶז / erez	cedar (wood)	“cedar”	Material excellence befitting the dwelling of the Name; no independent theological weight, comprehension-level only.	”ntoo ciab” (cedar) — Low.

Chapter 3 — Temple construction: the Holy Place and Most Holy Place

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
קֹדֶשׁ הַקֳּדָשִׁים / qodesh haqqodashim	holy of holies, the holiest place	”Most Holy Place,” “Holy of Holies”	The innermost, maximally holy space, accessible only to the high priest once yearly — architecturally embodies graduated holiness and the seriousness of access to God’s presence, later violated by Uzziah (ch. 26).	“chav dawb huv tshaj plaws” — Medium. Reuses Romans TM sanctification root (dawb huv); comprehension-level new compound.
כְּרוּבִים / keruvim	cherubim, winged guardian figures	”cherubim”	Symbolic guardians of God’s throne-presence; not decorative art but theological architecture.	”cov Khelunpees” — Low-Medium. Transliteration; comprehension gap only, logged for TM-revision review as a new proper-noun-class term.

Chapter 4 — Temple furnishings (bronze altar, bronze sea, basins)

No new load-bearing theological vocabulary; furnishings descriptions reuse the holiness/temple vocabulary already established in ch. 3. Reviewed — no new terms.

Chapter 5 — The Ark brought in; the glory-cloud fills the temple

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
אֲרוֹן הַבְּרִית / aron haberit	ark of the covenant	”ark of the covenant”	The concrete, portable locus of God’s covenant presence prior to the temple; its installation marks the transition to permanent dwelling.	”Lub Phij Xab ntawm Kev Cog Lus” — Medium. [TRANSLATOR REVIEW NEEDED: confirm existing Hmong Bible tradition rendering for "Ark of the Covenant" before permanent TM entry]. Comprehension gap, not a collision.
כָּבו�ד יְהוָה / kevod YHWH	the glory of YHWH	”the glory of the LORD”	The visible, weighty manifestation of God’s presence filling the temple — direct fulfillment of the Name-theology of ch. 2 and 7:16.	Reuse Romans TM glory exactly: “lub yeeb koob” — Low.
חֶסֶד / chesed (refrain, 5:13: “for he is good, for his steadfast love endures forever”)	steadfast, covenant-loyal love	”mercy,” “steadfast love,” “loving-kindness”	The liturgical refrain repeated at every major worship-climax in the book (5:13; 7:3; 20:21) — covenant loyalty that endures despite unfaithfulness, the emotional ground of the Hope of Restoration doctrine.	”txoj kev hlub ruaj khov (ntawm Vajtswv)” — Medium-High. NEW ENTRY. Must be kept distinct from both Romans TM grace (txiaj ntsim, unmerited favor toward the guilty) and mercy (txoj kev khuv leej, compassion toward the miserable): chesed is covenant-loyalty-love, a third distinct emphasis. Flattening it into either existing term blurs Chronicles’ liturgical theology; flagged Medium-High risk of doctrinal blending, not of traditional-religion collision.

Chapter 6 — Solomon’s dedication prayer

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
נָכְרִי / nokhri	foreigner, non-Israelite	”foreigner,” “stranger”	Solomon’s prayer explicitly anticipates foreigners praying toward this temple and being heard (6:32-33) — an early, striking anticipation of Gentile inclusion, resonant with Romans TM nations_gentiles.	”lwm Haiv Neeg” — reuse Romans TM exactly — Low.
בְּרִית / berit	covenant	”covenant”	Reused from core passage; Solomon explicitly invokes the Davidic covenant (6:16-17) as the ground for his petition.	Reuse §1 entry (“kev cog lus”) — High.

Chapter 7 (vv. 1-10; vv. 11-22 = Core Passage, treated fully in §1)

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
אֵשׁ מִן־הַשָּׁמַיִם / esh min-hashamayim	fire from heaven	”fire came down from heaven”	Divine ratification of the sacrificial system by supernatural means, not human ritual technique — immediately followed by the glory filling the temple (7:1-3), then the core passage’s covenant terms.	”cua taws saum ntuj los” — Medium. Must be distinguished from any shamanic fire-divination practice; comprehension-level with a light collision-adjacent flag.
חַג הַסֻּכּוֹת / chag hasukkot	Feast of Booths/Tabernacles	”Feast of Tabernacles”	Seven-day national worship festival marking the dedication — establishes corporate, festive, joy-filled worship as the proper response to God’s presence.	”Kevcai Tsev Ntaub” — Medium. Reuses kevcai root (already flagged for baptism/circumcision collision pattern in Romans TM); comprehension gap, logged for TM-revision review.

Chapter 8 — Solomon’s other building projects and administration

No major new theological vocabulary; reuses temple/law/sacrifice terms established in chs. 1-7. Note of interest: 8:13 reuses Txoj Kevcai (ntawm Vajtswv/Mauxes) (Law) for the ongoing regulation of festival sacrifice. Reviewed — no new terms beyond established reuse.

Chapter 9 — The Queen of Sheba; Solomon’s wealth and glory

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
כִּסֵּא / kisse	throne	”throne”	First narrative appearance of Solomon’s literal throne (9:17-19), later theologically loaded at 7:18 and throughout the dynastic narrative.	”lub zwm txwv” — Low. Comprehension-level; theological weight carried by context, not the word itself.

Chapter 10 — Rehoboam; division of the kingdom

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
עֹל / ol	yoke	”yoke,” “burden”	Political-covenantal burden metaphor; Rehoboam’s harsh yoke precipitates the kingdom’s division — introduces the book’s first major “Unfaithful King” consequence narrative.	”nra hnyav” (heavy yoke/burden) — Low-Medium. Concrete agrarian imagery, comprehension-level only.

Chapter 11 — Rehoboam fortifies Judah; priests and Levites relocate

Reuses pov thawj (priest) and cov Levi (Levite) — introduced fully at ch. 23 note below; first narrative occurrence here. Reviewed — terms formally defined at first systematic occurrence (ch. 23).

Chapter 12 — Shishak’s invasion; Rehoboam humbles himself

Reuses core-passage terms directly: azav (forsake — “tso Yawmsaub tseg,” 12:1,5) and kana (humble oneself — “txo hwv siab,” 12:6-7,12). This chapter is the first narrative enactment of 2 Chronicles 7:13-14’s conditional pattern — invasion-as-curse followed by humbling-as-repentance followed by partial mitigation of judgment (12:7,12). No new terms; flagged as doctrinally load-bearing reuse, not vocabulary gap.

Chapter 13 — Abijah’s war against Jeroboam

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
בָּטַח / batach	to trust, rely upon	”trust,” “rely on”	Judah’s victory is explicitly credited to trusting YHWH (13:18) rather than military strength — reused throughout the Faithful Kings narratives (ch. 14, 16, 20, 32).	“kev tso siab rau Yawmsaub” — Medium-Low. Related to, but distinct from, Romans TM faith_believe (broader belief/trust/obedience); batach specifically emphasizes reliance in crisis.

Chapter 14 — Asa’s early reform

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
דָּרַשׁ / darash (et YHWH)	to seek, inquire of	”sought the LORD”	First systematic reform narrative in the book: removing high places/idols and actively seeking YHWH — establishes the Reform doctrine’s basic pattern later intensified under Hezekiah and Josiah.	”nrhiav Yawmsaub” — Medium. Related to but distinct from the core-passage “seek my face” idiom (v.14); this is the general verb “seek/inquire of,” reused at 15:2,4,12-15; 17:4; 20:4; 34:3.

Chapter 15 — Azariah’s prophecy; covenant renewal under Asa

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
שָׁבַע (אָלָה) / shava / alah	to swear an oath	”swore an oath,” “entered into a covenant with an oath”	Formal, communal covenant-renewal ceremony (15:12-15) — a recurring structural device (also chs. 23, 29, 34) binding the nation corporately to covenant fidelity.	”twv lus” (swear/vow) — Medium. New term; comprehension-level, no traditional-religion collision identified, though Hmong customary oath-taking (coj lus, cog lus rau ntuj) provides positive cultural resonance worth noting for teaching.

Chapter 16 — Asa’s later unfaithfulness

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
עֵינֵי יְהוָה מְשֹׁטְטוֹת בְּכָל־הָאָרֶץ / einei YHWH meshotetot bekhol-ha’arets	the eyes of the LORD range/roam throughout all the earth	”the eyes of the LORD run to and fro throughout the whole earth” (16:9)	Divine omniscience and readiness to support the faithful — Asa’s tragedy is trusting Syria instead of the God whose eyes were already attentive (echoing 7:15’s “my eyes will be open”).	”Yawmsaub qhov muag saib ncig lub ntiajteb” — Low-Medium. Directly echoes the core-passage “eyes open” idiom (7:15); reinforce cross-reference in teaching materials.

Chapter 17 — Jehoshaphat’s faithful reign begins

Reuses darash (seek the LORD), Txoj Kevcai (Law, taught throughout Judah, 17:9), and bamah (high places, partially removed). Reviewed — no new terms.

Chapter 18 — Jehoshaphat allies with Ahab; Micaiah’s true prophecy

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
נָבִיא / navi	prophet, one who speaks on behalf of God	”prophet”	The book’s most extended true-vs-false-prophecy narrative (Micaiah vs. 400 court prophets) establishes that not every claimant to divine speech is authentic — critical for evaluating the many prophetic figures across the book (Shemaiah, Azariah, Jehu, Elijah’s letter, Huldah, etc.).	“yaj saub” — Critical. Draws on the same Saub mythological root as Yawmsaub (§0). Because Hmong shamanic tradition includes figures (txiv neeb) who likewise claim spirit-realm communication and revelation, this term carries the highest collision risk of any office-title in the book: hearers may assimilate “prophet” into the txiv neeb / spirit-medium category rather than recognizing the categorical distinction Chronicles itself insists on (true prophets speak Yawmsaub’s own word; false prophets/mediums are explicitly condemned, ch. 33). This chapter’s true/false-prophet contrast should be leveraged pedagogically to make that very distinction explicit. Mandatory human theologian + native speaker review.

Chapter 19 — Jehoshaphat’s judicial reform

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
יִרְאַת יְהוָה / yirat YHWH	the fear of YHWH	”the fear of the LORD”	Reverent, awe-filled submission that governs righteous judicial conduct (19:7,9) — the guiding ethical principle for all faithful governance in the book.	”kev hwm thiab ntshai Yawmsaub” — High. Hmong traditional religion is substantially organized around fear-driven appeasement of capricious ancestral/nature spirits (offerings made specifically to prevent spirit-anger); “fear of the LORD” risks assimilation into that same appeasement-logic rather than being taught as reverent, love-grounded awe of a covenant-faithful God who does not need to be placated. Mandatory contrast-teaching required.

Chapter 20 — Jehoshaphat’s prayer; the battle belongs to God

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
הַאֲמִינוּ בַּיהוָה אֱלֹהֵיכֶם וְתֵאָמֵנוּ / ha’aminu ba-YHWH eloheikhem weteameinu	believe in the LORD your God, and you will be established/confirmed	”believe in the LORD your God, and you will be established” (20:20)	Explicit link between faith/trust and national security — directly resonant with Romans TM faith_believe, extended here to a corporate-national rather than only individual register.	Reuse Romans TM exactly: “kev ntseeg / ntseeg” — Medium. Must retain the object-anchoring convention already established (“ntseeg rau Yawmsaub”) consistent with Romans TM notes.
הַמִּלְחָמָה לֹא לָכֶם כִּי לֵאלֹהִים / lo lakhem hamilchamah ki l’Elohim	the battle is not yours but God’s	”the battle is not yours but God’s”	God as the true warrior/deliverer, foreshadowing the Hezekiah deliverance narrative (ch. 32); reuses salvation_save and power categories from Romans TM.	Reuse Romans TM power (“Vajtswv hwjchim”) and salvation_save (“kev cawm dim,” anchored to Yawmsaub as agent) — High, per baseline.

Chapter 21 — Jehoram’s wickedness

Reuses azav (forsake), idol (dab mlom), and introduces prophetic judgment-by-letter (Elijah, 21:12-15) — reuses yaj saub term (ch. 18). Reviewed — no new terms.

Chapter 22 — Ahaziah; Athaliah’s usurpation

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
זֶרַע הַמַּמְלָכָה / zera hamamlakhah	seed/offspring of the royal house	”royal offspring,” “royal seed”	Athaliah’s massacre of the royal line threatens to extinguish the Davidic promise of 7:18 entirely — the narrative tension the hidden survival of Joash (ch. 22:11-12) resolves, demonstrating God’s covenant faithfulness operating even through crisis.	”cov me nyuam ntawm huabtais tsev neeg” — Medium. Comprehension-level; thematically should be cross-referenced to the Davidic-covenant note at 7:18 and to Romans TM remnant for the preserved-line motif.

Chapter 23 — Joash crowned; covenant renewed; Baal’s temple destroyed

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
כֹּהֵן / kohen	priest	”priest”	The ordained, hereditary (Aaronic/Levitical) cultic office mediating sacrifice and temple service — the human office through which the temple’s ministry (established in chs. 1-9) is administered. First systematic appearance requiring definition.	”pov thawj” — Medium. Established Hmong Christian term for “priest,” distinct from Romans TM’s metaphorical priestly_minister (leitourgos, applied to Paul); this is a literal, hereditary cultic office. Some comprehension-level resonance with the shamanic office (txiv neeb) exists but existing Hmong Bible usage already distinguishes them; low collision risk given established precedent, but flag for confirmation.
מָשַׁח / mashach	to anoint (with oil)	“anoint”	Ritual designation of the king as YHWH’s chosen, Spirit-empowered agent (23:11) — distinct from, though related to, the “Messiah/Anointed One” title fulfilled in Christ (cf. Romans TM jesus_christ, “Khetos” = “Anointed”).	“pleev roj tsw qab” (anoint with oil) — Medium. Comprehension-level; recommend a forward-pointing teaching note connecting royal anointing to the ultimate Anointed One.
בְּרִית (בֵּין יְהוָה וּבֵין הַמֶּלֶךְ וּבֵין הָעָם) / berit	covenant (among YHWH, king, and people)	“covenant”	Three-party covenant renewal ceremony (23:16) — structurally parallel to 15:12-15 and 29, 34.	Reuse §1 entry “kev cog lus” — High.

Chapter 24 — Joash repairs the temple, then apostatizes and kills Zechariah

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
מָעַל / ma’al	trespass, treacherous unfaithfulness against a sacred trust	”trespass,” “unfaithfulness,” “treachery”	A specific covenant-breach term distinct from generic chattah (sin) — denotes betrayal of a sacred obligation, epitomized by murdering the prophet who confronted the king’s apostasy (24:20-22). Central diagnostic term for the Unfaithful Kings doctrine, recurring at 26:16 (Uzziah), 28:19,22 (Ahaz), 33:19 (Manasseh), 36:14 (final generation).	“kev fav xeeb rau Yawmsaub” — High. NEW ENTRY. Must be kept lexically distinct from the general Romans TM sin_act_and_condition (txhaum) entry: ma’al specifically denotes betrayal of a sacred trust/office, not sin in general — losing this distinction flattens the book’s most serious charge against its worst kings into ordinary wrongdoing.

Chapter 25 — Amaziah’s partial obedience and later idolatry

Reuses idol (dab mlom, imported Edomite gods) and navi/yaj saub (the unnamed prophet’s rebuke, 25:15-16). Reviewed — no new terms.

Chapter 26 — Uzziah’s pride; unlawful incense; leprosy

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
קְטֹרֶת / qetoret	incense	”incense”	A priestly-exclusive act of worship (26:16-18); Uzziah’s usurpation of this priestly prerogative is itself an act of ma'al (ch. 24 term) — pride leading to boundary-violation against the very holiness-structure established in ch. 3.	”hmoov tshuaj tsw qab” (fragrant powder/incense) — Low-Medium. Comprehension-level; note possible surface resonance with ritual incense-burning in folk/ancestor-veneration practice — recommend explicit anchoring to the priestly-office boundary being violated, not incense per se.
צָרַעַת / tsara’at	a skin disease (traditionally “leprosy”), ritually defiling	”leprosy”	Immediate divine judgment rendering Uzziah ritually unclean and excluded from the temple he had presumed to enter — enacts the very holiness-boundary of ch. 3 physically upon the offending king.	”mob ruas” — Medium. Established Hmong term for the disease; the doctrinal weight (ritual holiness-boundary violation, not merely illness) requires a teaching note, since Hmong culture has no equivalent purity-law category.

Chapter 27 — Jotham’s brief faithful reign

27:2 explicitly notes Jotham “did not enter the temple of the LORD” — an implicit contrast with Uzziah’s ma'al (ch. 26), reinforcing rather than introducing vocabulary. Reviewed — no new terms.

Chapter 28 — Ahaz’s severe apostasy

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
הֶעֱבִיר בָּאֵשׁ / he’evir ba’esh (of his sons)	to make [his sons] pass through the fire	”burned his sons as an offering,” “made his sons pass through the fire [to Molech]“	The single most severe act of covenant apostasy narrated in the book (28:3) — child sacrifice to a foreign deity, representing the complete inversion of the temple’s sacrificial purpose (7:12’s “house of sacrifice” corrupted into its exact opposite).	“hlawv nws tus tub ua khoom fij rau dab mlom” — Critical. Requires the most careful pastoral framing in the entire book: while Hmong traditional religion has no equivalent child-sacrifice practice, the passage’s severity must not be sensationalized or used to caricature Hmong ancestral religion broadly; frame precisely as the text does — a specific, named, historically located act of extreme apostasy, contrasted with the legitimate fij (sacrifice) vocabulary established from ch. 1 onward. Mandatory human theologian review.

Chapter 29 — Hezekiah’s temple reform begins (Reform doctrine, Part 1)

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
טָהֵר / taher	to cleanse, purify (ritually)	“cleanse,” “purify”	Physical and ritual cleansing of the temple after Ahaz’s defilement (29:15-19) — the necessary precondition for restored worship, paired with but distinct from qadash (consecrate, ch. 3/7).	“ntxuav kom huv” — Medium. Distinct nuance from dawb huv (holy/set-apart, Romans TM sanctification root): taher denotes the removal of defilement, a preparatory act, while dawb huv denotes the resulting/positive state of holiness. Recommend keeping both terms distinct in teaching materials to preserve the cleanse-then-consecrate sequence.

Chapter 30 — Hezekiah’s Passover

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
פֶּסַח / pesach	Passover	”Passover”	National, unifying worship festival (extended to remnant Israelites from the fallen northern kingdom); Hezekiah’s prayer that God “pardon” (salach, 30:18-20, reusing the core-passage term) those who ate the Passover in ritual imperfection — a striking demonstration that God’s mercy (chesed/salach) can exceed strict ritual correctness when the heart genuinely seeks Him (30:19, echoing 7:14’s “seek my face”).	”Kevcai Hla Dhau” — Medium. Reuses the flagged kevcai root (shared with Romans TM baptism/circumcision collision pattern); comprehension gap, not a doctrinal collision, since Passover genuinely is a divinely-commanded rite. Reuse salach (“zam txim”) from core passage exactly.

Chapter 31 — Hezekiah’s provision for priests and Levites

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
מַעֲשֵׂר / ma’aser	tithe, a tenth	”tithe”	Structural provision sustaining the restored temple ministry (priests, Levites) as an act of ongoing covenant faithfulness, not a one-time reform gesture.	”kev muab ib feem kaum” (giving one-tenth) — Low-Medium. Comprehension-level, no collision.

Chapter 32 — Sennacherib’s siege; Hezekiah’s deliverance and later pride

Reuses power (Vajtswv hwjchim), prayer, kana (humble — 32:26), and salvation_save (kev cawm dim, anchored to Yawmsaub as deliverer against Assyria). Reviewed — no new terms; important doctrinal reuse tying deliverance-from-siege directly back to the core passage’s conditional pattern.

Chapter 33 — Manasseh’s apostasy and repentance; Amon’s evil (Critical doctrinal chapter)

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
עוֹנֵן וְנַחֵשׁ וְכָשַּׁף וְעָשָׂה אוֹב וְיִדְּעוֹנִי / onen, nachesh, kashaf, asah ov weyide’oni	he practiced soothsaying, divination, sorcery, and dealt with mediums and necromancers (33:6)	“fortune-telling,” “omens,” “sorcery,” “mediums,” “necromancers/spiritists”	The single most direct textual overlap in the entire book with contemporary Hmong traditional religious practice: Manasseh’s condemned practices closely parallel ua neeb (divination ritual), txiv neeb (spirit-medium/shaman), and saib yaig (fortune-telling/omen-reading) as practiced in Hmong animist tradition. The text condemns these practices unequivocally as covenant apostasy — yet the same chapter shows Manasseh humbling himself (kana, reused from core passage, 33:12,19,23) in captivity and being restored by God’s covenant mercy.	”kev ua neeb ua yaig thiab nrog cov dab tham” (practicing mediumship/divination and conversing with spirits) — CRITICAL. This is the highest-sensitivity term in the entire 2 Chronicles package: it names, in essence, the core practice-complex of Hmong traditional shamanic religion, and condemns it. Requires: (1) mandatory human theologian AND native-speaker pastoral review before any publication, given that many Hmong Christian believers and their extended families have direct personal/generational involvement with these practices; (2) explicit pairing of the condemnation with Manasseh’s own restoration through humble repentance in the same chapter, so the doctrinal point is framed as invitation to repentance and grace, never merely as condemnation or family-shaming; (3) careful distinction between naming a practice as spiritually harmful per Scripture and dishonoring the persons (ancestors, family members) who practiced it in good faith within their own worldview.

Chapter 34 — Josiah’s reform: the Book of the Law found (Reform doctrine, Part 2)

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
סֵפֶר הַתּוֹרָה / sefer hatorah	the book/scroll of the Law	”the Book of the Law”	The physical rediscovery of God’s written covenant word (34:14-21) triggers Josiah’s tearing his clothes and the nation’s covenant renewal — Scripture itself, not merely prophetic oracle, as the reform’s catalyst.	”phau Ntawv Txoj Kevcai” — High. Reuses Romans TM law_mosaic_divine and scripture (Vaj Lug Kub) roots in compound; must retain both mandatory qualifiers together.
קָרַע אֶת־בְּגָדָיו / qara et-begadav	to tear one’s garments	”tore his clothes”	Physical enactment of the kana (humbling) and grief-repentance complex already established from the core passage onward.	”dua nws tej ris tsho” — Low. Comprehension-level, no collision; a recognizable grief-gesture cross-culturally.

Chapter 35 — Josiah’s Passover; his death at Megiddo

Reuses pesach (Kevcai Hla Dhau, ch. 30). New term: mourning/lament for Josiah (35:25, Jeremiah’s lament) — “quaj ntsuag” (mourn/lament) — Low, comprehension-level, no collision. Reviewed.

Chapter 36 — The fall of Jerusalem; exile; Cyrus’s decree (Exile as Covenant Consequence + Hope of Restoration, climactic chapter)

Original & Translit.	Literal / Semantic Range	English Variants	Theological Meaning	Hmong Rendering & Risk
גָּלָה / galah (exile)	to go into exile, be carried away	”carried into exile,” “captivity”	The direct, explicit fulfillment of 7:20’s warning (“I will pluck you up… cast out of my sight”) — the book’s central negative consequence, and the doctrinal hinge for The Exile as Covenant Consequence.	”raug ntes coj mus rau lwm tebchaws” (captured and taken to another land) — High. Strong positive comprehension-resonance with the historical Hmong refugee/displacement experience is a double-edged asset: it can make the concept vividly accessible, but must be explicitly taught as covenantal judgment for a specific cause (unfaithfulness), not generalized to “any displaced people’s suffering” or reduced to impersonal hmoov (fate/misfortune) — same discipline required as wrath_of_god in the Romans baseline.
שַׁבָּת / shabbat (of the land, 36:21)	sabbath, rest	”until the land had enjoyed its sabbaths”	The exile’s very duration (70 years) is itself covenantally purposeful — the land’s mandated rest, finally enforced.	”kev so (ntawm lub tebchaws)” — Low-Medium. Comprehension-level; reinforces the theme that even judgment operates within God’s ordered covenant purposes, not arbitrary duration.
עוֹרֵר יְהוָה אֶת־רוּחַ כֹּרֶשׁ / he’ir YHWH et-ruach Koresh	the LORD stirred up the spirit of Cyrus	”the LORD stirred the spirit of Cyrus”	God’s sovereign action upon a pagan king’s own human spirit to accomplish the promised restoration (36:22, fulfilling Jeremiah’s word) — direct positive proof that God’s covenant purposes ultimately prevail even through unlikely, non-covenant agents, closing the book on the Hope of Restoration doctrine.	ruach here = the anthropological human spirit of a pagan king, NOT the divine Holy Spirit; correctly reuse Romans TM human_spirit_soul entry: “ntsuj plig” (no “Vaj” prefix) — High. This is a critical disambiguation point: using “Vaj Ntsuj Plig” here would wrongly imply the Holy Spirit indwelt Cyrus; the text describes God’s external, sovereign influence upon a human ruler’s own spirit/resolve, precisely the distinction the Romans TM baseline was designed to protect.
שׁוּב (הָעֹלִים) / ha’olim (those “going up,” i.e., returning)	to go up, return	”let him go up,” “return”	The book’s final word is restoration and return — deliberately open-ended and forward-looking, resolving the Exile crisis without yet fulfilling the Davidic throne’s ultimate restoration (7:18), which awaits further redemptive-historical development.	”kev rov qab los” (returning/restoration) — Medium. Positive bridge-term with resonance to Hmong diaspora longing for homeland-return; risk is under-teaching that this is covenant-fulfillment, not mere political repatriation, paralleling the “positive bridge, low collision, under-teaching risk” pattern already modeled by Romans TM heir and adoption_as_sons.

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3. Cross-Book Consistency Notes

• Every term marked “reuse Romans TM” above must appear character-for-character identical to its Romans baseline rendering, per the governing rule.
• New terms proposed above (Yawmsaub, kev cog lus, yaj saub, txo hwv siab, tig rov qab ntawm txoj kev phem, kho kom zoo (lub tebchaws), kev fav xeeb, txoj kev hlub ruaj khov, kev ua neeb ua yaig thiab nrog cov dab tham, and others) are not yet permanent TM entries — they are proposed for the forthcoming 2 Chronicles TM-revision cycle and are logged for human theologian + native-speaker review per 12_ai_translation_requirements.md §9, consistent with the escalation rule for “a genuinely new theological term/concept surfaces with no TM entry.”
• The deliberate non-reuse of Romans TM righteousness_of_god_righteous / justify_reckon_as_righteous for the Chronicles regnal formula (“walked before me,” “did right/evil in the eyes of the LORD”) is a considered doctrinal-boundary decision: Chronicles’ kingship-narrative ethical evaluation and Romans’ forensic-imputation soteriology are distinct doctrinal categories that must not be lexically merged (see §1, v.17-18 note, and §4 of the glossary).

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4. Full-Book Coverage Confirmation

All 36 chapters of 2 Chronicles have been reviewed. Chapters 4, 8, 11 (terms deferred to systematic treatment at ch. 23), 17, 21, 25, 27, and 35 are explicitly logged as contributing no new load-bearing theological vocabulary beyond terms already established elsewhere in the book, per the full-book-coverage mandate; they are not silently omitted.