2 Corinthians — Full-Book Semantic Analysis (Hmong Language Package)

0. Method and Baseline-Continuity Note

This analysis follows the method and register established by the Romans Hmong Language Package baseline. Script: RPA (White Hmong/Hmong Daw). Register: formal, reverent, literary Hmong consistent with the existing Bible translation tradition (Vaj Lug Kub Npaiv Npaum / HWB).

Rule of reuse: Every term already fixed in assets/translation_memory.json (the Romans baseline) is reused exactly, unchanged, wherever it recurs in 2 Corinthians — including its mandatory qualifier phrase (e.g., hwjchim never bare, always Vajtswv hwjchim; Txoj Kevcai always (ntawm Vajtswv / Mauxes); Vaj Ntsuj Plig never bare ntsuj plig for the divine Person; kev cawm dim always anchored to Yexus Khetos; kev xaiv always with its volitional clause). Where 2 Corinthians uses the same Greek word in a new sense not covered by the baseline entry (e.g., a third nuance of σάρξ, or λογίζομαι used negatively of sins not being counted), this is flagged explicitly as an extension requiring a teaching note, not a new lexical choice.

New terms: 2 Corinthians introduces a substantial number of terms with no dedicated Romans TM entry (covenant, letter/Spirit, veil, image, reconciliation’s companion vocabulary — ambassador, weakness, thorn in the flesh, false apostles, resurrection as an explicit term, repentance, fellowship/partnership, etc.). These are proposed here as provisional renderings for Phase 2 TM-revision review, following the same risk-tiering rubric as the baseline (Critical / High / Medium / Low, per assets/doctrine_risk_registry.json definitions).

Full-book-coverage mandate: every chapter (1–13) is treated below. A chapter contributing no new load-bearing vocabulary states this explicitly rather than being silently skipped.

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PART A — Core Passage: 2 Corinthians 5:11–21 (Verse-by-Verse)

This passage is the theological anchor of the curriculum, carrying the doctrines of Reconciliation with God and New Creation in Christ, and touching Sincerity and Apostolic Authority (5:11-13) and Genuine versus False Apostleship (5:12, ambassadorial authority).

5:11 — Εἰδότες οὖν τὸν φόβον τοῦ Κυρίου ἀνθρώπους πείθομεν, θεῷ δὲ πεφανερώμεθα· ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι.

• fear (of the Lord) — φόβον, phobon (nom. φόβος/phobos); literal: “fear/dread/terror”; semantic range: reverential awe ↔ terror/dread; English variants: “fear,” “reverence,” “awe.” Contextual meaning: reverential accountability before Christ’s judgment (cf. 5:10), motivating Paul’s sincere ministry. Hmong rendering: kev ntshai tus Tswv [risk: High] — reuses baseline tus Tswv, but the noun ntshai is the same word used for fear of dab (malevolent spirits/ghosts) in Hmong folk religion; without explicit teaching that this is reverent submission to a righteous Judge (not placatory dread of a capricious spirit), hearers default to an animistic fear-of-affliction reading. Requires the same contrast-teaching strategy already established for kev npau taws ntawm Vajtswv (wrath of God, baseline #31).
• persuade — πείθομεν, peithomen (πείθω/peithō); literal “we persuade/win over”; semantic range: persuade, convince, seek to win approval; contextual meaning: Paul’s sincere apostolic appeal to human hearers. Hmong rendering: peb thov kom lawv ntseeg [risk: Low] — new descriptive phrase, comprehension-level only.
• manifest/made plain — πεφανερώμεθα, pephanerōmetha (φανερόω/phaneroō); literal “we have been made visible/manifest”; semantic range: disclosed, laid open, exposed; contextual meaning: Paul’s sincerity is fully open before God. Hmong rendering: qhia tseeb tag nrho rau [risk: Low-Medium] — comprehension-level, ties to Sincerity doctrine.
• conscience — συνειδήσεσιν, syneidēsesin (συνείδησις/syneidēsis) — reuse baseline TM term exactly: tej kev paub zoo paub phem hauv lub siab [risk: Medium, per baseline].

5:12 — οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ.

• commend — συνιστάνομεν, synistanomen (συνίστημι/synistēmi); literal “we commend/present/set together”; semantic range: introduce favorably, vouch for, recommend; contextual meaning: Paul disclaims self-promotion, central to Sincerity and Apostolic Authority. Hmong rendering: qhuas peb tus kheej [risk: Medium] — new term; must be distinguished in teaching from the legitimate letters of commendation custom addressed in 3:1, since Paul rejects self-commendation but not all commendation.
• boast/boasting — καύχημα/καυχωμένους, kauchēma/kauchōmenous (καυχάομαι/kauchaomai) — reuse baseline TM exactly: kev khav theeb [risk: Low]. Contextual note: here boasting is repurposed positively as grounds for the Corinthians’ legitimate confidence in Paul, contrasted with boasting “in appearance” (πρόσωπον) — flag this dual usage (illegitimate self-commendation vs. legitimate grounds-for-confidence) for teaching.
• face/appearance — πρόσωπον, prosōpon; literal “face”; semantic range: face, outward appearance, presence, person; contextual meaning: superficial, external criteria for apostolic legitimacy (contrasted with καρδία/heart). Hmong rendering: ntsej muag [risk: Low-Medium] — echoes baseline idiom tsis saib ntsej muag (impartiality, #30), but here used literally for “outward appearance”; must be kept contextually distinct from the impartiality idiom to avoid confusion.
• heart — καρδίᾳ, kardia; contextual meaning: the seat of true motive, contrasted with mere outward show. Hmong rendering: lub siab [risk: Low] — standard Hmong seat-of-will/emotion term, already implicit in baseline idioms (e.g., Vajtswv lub siab nyiam).

5:13 — εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν.

• beside ourselves / out of our mind — ἐξέστημεν, exestēmen (ἐξίστημι/existēmi); literal “we stood outside [ourselves]”; semantic range: ecstatic, mad, overwhelmed with zeal; contextual meaning: charges of fanaticism Paul answers as directed toward God alone. Hmong rendering: ua txawv heev (raws li kev hlub Vajtswv) [risk: Medium] — new descriptive phrase; comprehension gap only, no traditional-religion collision, though care is needed not to suggest spirit-possession-like ecstatic states (ua neeb); should avoid any verb associated with trance/possession.
• sound mind / self-controlled — σωφρονοῦμεν, sōphronoumen (σωφρονέω/sōphroneō); literal “we think/are sensible”; contextual meaning: reasoned ministry directed toward the Corinthians. Hmong rendering: xav ncaj ncees thiab paub txiav txim zoo [risk: Low].

5:14 — ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον·

• love (of Christ) — ἀγάπη, agapē — reuse baseline TM exactly: kev hlub [risk: Low]. Contextual meaning: Christ’s self-giving love as the constraining/compelling motive for ministry — central premise for both Suffering and Comfort in Ministry and Reconciliation.
• controls/compels — συνέχει, synechei (συνέχω/synechō); literal “holds together, constrains, controls”; semantic range: hem in, compel, control; contextual meaning: love as the singular governing force of Paul’s apostolic life. Hmong rendering: kav/txhawb peb lub siab [risk: Low-Medium] — new descriptive verb-phrase.
• died — ἀπέθανεν/ἀπέθανον, apethanen/apethanon — reuse baseline TM exactly: txoj kev tuag (death) family [risk: Low]. Contextual meaning: substitutionary, representative death (“one for all”) producing corporate death (“all died”) — foundational for New Creation.
• all / one for all — εἷς ὑπὲρ πάντων, heis hyper pantōn; contextual meaning: representative/substitutionary logic paralleling the Adam-Christ typology already flagged High in the baseline (original_sin_adam_christ_typology); this is the positive mirror-image (one righteous death for all, vs. one sin for all in Romans 5). Rendering risk: High — must be explicitly taught alongside the Adam/Christ pattern to show continuity of Paul’s federal-representative logic across both letters.

5:15 — καὶ ὑπὲρ πάντων ἀπέθανεν ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.

• live/living — ζῶντες/ζῶσιν, zōntes/zōsin (ζάω/zaō); contextual meaning: reoriented existence, no longer self-directed. Hmong rendering: txoj sia / muaj txoj sia nyob [risk: Low] — reuses baseline eternal_life root vocabulary (txoj sia nyob mus ib txhis) in abbreviated form; note the distinction between ordinary biological life and this reoriented-existence sense should be taught.
• raised (resurrection) — ἐγερθέντι, egerthenti (ἐγείρω/egeirō); literal “raised up”; semantic range: to raise from sleep/death; English variants: “raised,” “resurrected.” Contextual meaning: Christ’s bodily resurrection as the ground of the believer’s reoriented life. NEW ENTRY — no dedicated Romans TM entry despite doctrinal centrality. Hmong rendering: sawv hauv qhov tuag rov qab los [risk: Medium-High] — Hmong ancestral belief holds that a deceased person’s soul(s) continue in an ongoing, sometimes-active existence (ancestral spirits, hu plig soul-calling) but does not include bodily return to embodied life; this creates a comprehension gap (not a direct collision) that must be taught explicitly: Christ’s resurrection is a unique, historical, bodily event, not a continuation of the soul’s wandering or a spirit’s ongoing presence among the living.

5:16 — Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν.

• according to the flesh — κατὰ σάρκα, kata sarka (σάρξ/sarx). Rendering risk: CRITICAL — flags a third sense of σάρξ not covered by the baseline’s two-way distinction. The Romans TM fixes exactly two senses: (1) neutral descent/body — lub cev nqaij tawv, and (2) moral/sinful-nature — kev xav/kev ua raws li lub cev nqaij tawv. Here in 5:16, κατὰ σάρκα means neither literal descent nor moral corruption but rather “by worldly/external/human standards of judgment” (a sense also present at 2 Cor 1:17, 10:2-3, 11:18). Proposed provisional rendering: raws li kev pom ntawm neeg ntiajteb (tsis yog raws li Vajtswv) (“according to human/worldly perception, not according to God”) — a third, distinct periphrasis, deliberately NOT reusing either baseline flesh-phrase, to avoid collapsing this evaluative sense into either the neutral-descent or moral-corruption sense. [TRANSLATOR REVIEW NEEDED: confirm whether this third sense should become a formal TM-revision addition to the σάρξ family before Phase 2 generation.]

5:17 — ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά.

• in Christ — ἐν Χριστῷ, en Christō — reuse baseline TM exactly: nyob hauv Khetos (in_christ_union_formula) [risk: High, per baseline]. Must retain its mandatory co-text anchoring to union with Christ’s death/resurrection, not bare spatial “inside.”
• new creation — καινὴ κτίσις, kainē ktisis; literal “new creation/creature”; semantic range: a newly-created thing, a renewed state of being, either cosmic-new-order or individual-new-person (both readings are held in Pauline scholarship); English variants: “new creation,” “new creature.” Contextual meaning: the eschatologically decisive, definitive transformation of anyone united to Christ — the doctrinal peak of the passage. NEW ENTRY — CRITICAL. Proposed rendering: tus/tej raug tsim dua ua tus tshiab (“a thing/person made anew as a new one”), built on the baseline creation root (tej uas raug tsim los) plus the qualifier tshiab (new) — consistent derivation from existing TM vocabulary. Risk: Critical — must be explicitly distinguished from ordinary Hmong renewal-of-life language (e.g., shamanic soul-restoration rites, ua neeb kho, which “restore” a soul to its prior state) — Paul’s “new creation” is not a restoration of what was, but the inbreaking of an entirely new order of existence. Requires the same rigor as kev raug ua kom dawb huv (sanctification, baseline High risk).
• old things passed away — τὰ ἀρχαῖα παρῆλθεν, ta archaia parēlthen; contextual meaning: the old order/identity has decisively ended. Hmong rendering: tej qub tau dhau lawm [risk: Low].

5:18 — τὰ δὲ πάντα ἐκ τοῦ θεοῦ, τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς,

• reconcile / reconciliation — καταλλάξαντος / καταλλαγῆς, katallaxantos/katallagēs (καταλλάσσω/katallassō, καταλλαγή/katallagē) — reuse baseline TM exactly: kev sib haum xeeb (nrog Vajtswv) [risk: Medium, per baseline]. This is the doctrinal center of the entire passage; the baseline’s mandatory God-ward anchoring note (“must be explicitly directed God-ward… to avoid a merely horizontal reading”) is directly load-bearing here, since 5:18-20 uses the term four times in six verses.
• ministry (of reconciliation) — διακονίαν, diakonian (διακονία/diakonia) — cognate of baseline deacon_servant (διάκονος). Proposed compound rendering: kev ua haujlwm tshaj tawm kev sib haum xeeb (nrog Vajtswv) [risk: Critical] — this is the Pauline apostolic vocation itself (announcing God’s reconciling work), doctrinally load-bearing for Reconciliation with God and Sincerity and Apostolic Authority simultaneously; the phrase must always retain the God-ward reconciliation qualifier.

5:19 — ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.

• world — κόσμον, kosmon — reuse baseline TM exactly: lub ntiajteb [risk: Low].
• counting/reckoning (not) — λογιζόμενος, logizomenos (λογίζομαι/logizomai) — reuse baseline TM exactly: suav / suav tias [risk: Critical, per baseline]. Doctrinally significant extension: the baseline entry documents this verb exclusively in its positive imputation sense (righteousness credited to the believer, Rom 4). Here Paul uses the same forensic-accounting verb negatively — sins not counted against the world. This is the necessary flip-side of imputed righteousness (2 Cor 5:21’s “reckoned righteousness” and “reckoned sin-bearer”) and must be taught as the same single accounting logic operating in both directions: sin transferred away from the believer, righteousness credited to the believer. [Note for Phase 2: this positive/negative symmetry across 5:19 and 5:21 is a strong teaching opportunity and must not be flattened into two unrelated verbs.]
• trespasses — παραπτώματα, paraptōmata (παράπτωμα/paraptōma) — cognate of baseline original_sin_adam_christ_typology term. Reuse root rendering: kev ua txhaum [risk: High, consistent with baseline].
• word/message (of reconciliation) — λόγον, logon (λόγος/logos); contextual meaning: the content of the gospel proclamation entrusted to the apostles. Hmong rendering: Txoj Lus (hais txog kev sib haum xeeb nrog Vajtswv) [risk: Low-Medium] — new compound, built transparently on kev sib haum xeeb.

5:20 — Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος διʼ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ.

• ambassador(s) — πρεσβεύομεν, presbeuomen (πρεσβεύω/presbeuō); literal “we act as elder-envoys/ambassadors”; semantic range: authorized diplomatic representative, one who speaks with another’s delegated authority; English variants: “ambassadors,” “we represent.” Contextual meaning: apostolic authority as delegated representation of Christ, not self-generated status — core to Genuine versus False Apostleship. NEW ENTRY. Proposed rendering: tus sawv cev (ntawm Khetos) (“a representative/one who stands in place of, [for Christ]”) [risk: Medium] — bridges reasonably to the existing Hmong clan-representative/spokesperson role already used as a partial bridge for apostle (baseline #9, Medium risk); should be taught alongside tus Tub Txib (apostle) as a complementary image of delegated, not self-originated, authority.
• appeal/implore — παρακαλοῦντος / δεόμεθα, parakalountos/deometha (παρακαλέω/parakaleō, δέομαι/deomai); contextual meaning: God’s own pleading voice, through the apostles, urging reconciliation. Hmong rendering: thov kom nej... [risk: Low] — shares root with the new paraklēsis/comfort family (see Ch.1 below); should be noted as the same word-family used for pastoral comfort, now used for evangelistic appeal.
• be reconciled — καταλλάγητε, katallagēte (imperative of καταλλάσσω) — reuse baseline TM exactly: kev sib haum xeeb (nrog Vajtswv), rendered here as an imperative call: cia li sib haum xeeb rov qab nrog Vajtswv [risk: Medium, per baseline].

5:21 — τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ.

• sin — ἁμαρτίαν, hamartian — reuse baseline TM exactly: txhaum / kev txhaum [risk: High, per baseline].
• made [to be sin] — ἐποίησεν, epoiēsen (ποιέω/poieō); literal “he made”; contextual meaning: the astonishing substitutionary transaction — the sinless Christ was “made” sin (i.e., treated/reckoned as the sin-bearer) so that believers might become righteousness. This is the same forensic-imputation logic as reckon_impute (#26/#40 in the baseline registry), even though the verb here is ποιέω rather than λογίζομαι — the doctrinal content is identical to imputation. Proposed rendering, built directly on the baseline imputation phrase: Vajtswv muab nws suav tias yog tus ris kev txhaum (“God counted/reckoned him as the one bearing sin”) [risk: CRITICAL] — must not be rendered with a transformation verb implying Christ’s nature became sinful (which would be heretical); the rendering must preserve strictly forensic/positional language, mirroring raug suav tias ncaj ncees (justification) exactly in reverse.
• righteousness of God — δικαιοσύνη θεοῦ, dikaiosynē theou — reuse baseline TM exactly: Vajtswv txoj kev ncaj ncees [risk: Critical, per baseline]. Contextual meaning: the double imputation — Christ reckoned as sin-bearer, believers reckoned as righteous — is the single most theologically dense clause in the whole book and must carry the full weight of the baseline’s justification-doctrine preservation rule (§4, doctrine 1 of the Romans package, extended here to 2 Corinthians).
• in him — ἐν αὐτῷ, en autō — variant of the en Christō formula — reuse baseline TM exactly: nyob hauv nws (Khetos) [risk: High, per baseline].

Summary doctrinal note for 5:11-21: This passage compresses Reconciliation with God and New Creation in Christ into a single unbroken argument, with Sincerity and Apostolic Authority framing it (5:11-13) and the ambassadorial-representation motif (5:20) anchoring Genuine versus False Apostleship. The single highest-risk translation decision in the whole book occurs at 5:21, where the imputation logic already established as Critical in the Romans baseline (justification) must be extended, without contradiction, to Christ’s own sin-bearing.

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PART B — Chapter-by-Chapter Full-Book Coverage

Chapter 1 — Comfort, Affliction, Sincerity, the Spirit as Guarantee

• comfort/consolation — παράκλησις/παρακαλέω, paraklēsis/parakaleō (1:3-7, recurring ~10x); literal “a calling-alongside”; semantic range: comfort, encouragement, exhortation, appeal; English variants: “comfort,” “consolation,” “encouragement.” Contextual meaning: God as “Father of comfort,” comforting Paul in affliction so Paul can comfort others — core to Suffering and Comfort in Ministry. NEW ENTRY. Rendering: kev nplig siab [risk: Medium] — bridges to existing Hmong funeral/mourning consolation customs (visiting and comforting the bereaved), a genuinely positive cultural anchor, but must be taught as flowing specifically from union with Christ’s own sufferings (1:5), not generic condolence.
• affliction/suffering — θλῖψις, thlipsis (1:4,6,8); literal “pressure, crushing”; semantic range: distress, tribulation, persecution. NEW ENTRY. Rendering: kev txom nyem nyuaj siab [risk: Medium] — comprehension-level; should be paired with the comfort term as a fixed pair throughout the book.
• Father of mercies — πατὴρ τῶν οἰκτιρμῶν, patēr tōn oiktirmōn (1:3) — reuses baseline Father God (Leej Txiv) [Low] plus baseline mercy (txoj kev khuv leej) [Medium, per baseline] — the Greek noun (οἰκτιρμός) differs from Romans’ ἔλεος but is the same doctrinal category; reuse the mercy TM entry.
• sufferings of Christ — τὰ παθήματα τοῦ Χριστοῦ, ta pathēmata tou Christou (1:5) — compound of new affliction term + Yexus Khetos [risk: Medium].
• sincerity — ἁπλότης/εἰλικρίνεια, haplotēs/eilikrineia (1:12); literal “singleness/simplicity” and “judged-in-sunlight purity”; semantic range: guilelessness, integrity, transparency of motive; English variants: “sincerity,” “simplicity,” “godly sincerity.” Contextual meaning: Paul’s defense of his own integrity as the ground of apostolic trustworthiness — the seed of the whole Sincerity and Apostolic Authority doctrine. NEW ENTRY — HIGH RISK. Proposed rendering: lub siab dawb paug tsis ntxeev siab (“a heart that is pure/undivided and does not turn/double-deal”) [risk: High] — must be kept lexically distinct from the baseline sanctification term dawb huv (ritual-purity collision risk, baseline High) even though both use dawb; recommend the qualifier tsis ntxeev siab (does not double-deal/betray) always accompany it to prevent drift toward a ritual-purity reading.
• seal — σφραγίζω/σφραγίς, sphragizō/sphragis (1:22); literal “to stamp/mark with a seal”; contextual meaning: God’s ownership-mark on believers via the Spirit. NEW ENTRY. Rendering: kaw cim rau [risk: Low-Medium] — comprehension gap only (official seals/stamps are a familiar concept via modern documentation, not a traditional-religion collision).
• guarantee/down payment — ἀρραβών, arrabōn (1:22, also 5:5); literal “earnest money, first installment”; semantic range: pledge, deposit, guarantee of a future full payment; English variants: “guarantee,” “deposit,” “down payment,” “pledge.” Contextual meaning: the Holy Spirit given now as the certain guarantee of future resurrection glory. NEW ENTRY. Rendering: thawj nqi them ua pov thawj [risk: Medium-High] — good economic bridge (parallels the baseline’s redemption debt-culture anchor), but MUST always retain the fixed Vaj Ntsuj Plig collocation as its referent (never bare ntsuj plig), since this concerns the Holy Spirit specifically.
• witness — μάρτυς, martys (1:23) — reuse baseline TM exactly: tus timkhawv [risk: Low]. “God is my witness.”
• faith — πίστις, pistis (1:24) — reuse baseline TM exactly: kev ntseeg [risk: Medium, per baseline].

Chapter 2 — Forgiveness, Satan, the Fragrance of Christ, Peddlers of the Word

• forgive — χαρίζομαι, charizomai (2:7,10); literal “to grant as a favor” (cognate of χάρις/grace); semantic range: to forgive, pardon, graciously release. NEW ENTRY. Rendering: zam txim [risk: Medium] — good bridge to Hmong clan-reconciliation/apology custom (a genuinely positive cultural anchor, similar to the baseline’s redemption and adoption bridges), but must be taught as flowing from, and modeled on, God’s own gracious forgiveness (χάρις-rooted), not merely social peacemaking.
• Satan — Σατανᾶς, Satanas (2:11); proper name, personal chief adversary. NEW ENTRY — HIGH RISK. Rendering: Xatas (transliteration, following existing Hmong Christian usage) [risk: High] — Hmong traditional cosmology recognizes many classes of malevolent spirits (dab) but not a single personal chief-adversary figure equivalent to Satan; without explicit teaching, “Xatas” risks being absorbed as merely one more (perhaps especially powerful) dab among many, rather than being understood as the singular personal enemy operating through “schemes” (νοήματα) against the church. Must never be rendered with generic dab.
• fragrance/aroma (of Christ) — ὀσμή, osmē (2:14-16); literal “smell, odor”; semantic range: pleasing fragrance (as of a sacrificial offering) or repugnant stench, depending on the hearer. NEW ENTRY. Rendering: tsw qab ntawm Khetos [risk: Medium-High] — draws on the sacrificial-offering domain already flagged in the baseline (living_sacrifice, fij vocabulary, High risk) though the noun itself (ὀσμή) is distinct from fij; recommend treating this as a positive missional metaphor while flagging awareness that “pleasing fragrance” language is also present in traditional spirit-offering contexts (incense burned for ancestors/spirits) — teach explicitly as describing the effect of gospel proclamation, not a literal or ritual offering.
• peddlers (of God’s word) — καπηλεύοντες, kapēleuontes (2:17); literal “retailing/hawking for profit”; semantic range: to adulterate or sell for personal gain. NEW ENTRY. Rendering: cov muag Vajtswv Txoj Lus yuav nyiaj [risk: High] — directly relevant to Genuine versus False Apostleship and to the baseline’s standing warning (in 12_ai_translation_requirements.md §9) against prosperity-gospel drift; must never be softened, since Paul’s contrast (sincere ministers vs. profiteering hucksters) is the chapter’s argument.
• sufficient/competent — ἱκανός/ἱκανότης, hikanos/hikanotēs (2:16; 3:5-6) — NEW ENTRY. Rendering: muaj peev xwm txaus [risk: Low] — comprehension-level; “Who is sufficient for these things?” ties to Power in Weakness (Paul’s answer: only God).

Chapter 3 — The New Covenant, Letter versus Spirit, the Veil, Transforming Glory

• covenant (new/old) — διαθήκη, diathēkē (3:6,14); literal “a legal disposition/will,” used in LXX/NT for God’s covenant; semantic range: testament, covenant, solemn binding arrangement; English variants: “covenant,” “testament.” Contextual meaning: the entire New Covenant versus the Old doctrine hinges on this term. NEW ENTRY — HIGH RISK, cognate to but distinct from the baseline’s promise entry (ἐπαγγελία, lus cog tseg). Proposed rendering, built on the promise root for consistency: tej lus cog tseg tshiab (new covenant) / tej lus cog tseg qub (old covenant) [risk: High] — this correctly preserves the covenant-as-solemn-pledge sense already established for “promise,” but risk arises because Hmong customary oath-swearing and ancestral-pledge ritual (blood oaths, spirit-witnessed pledges between clans) could be read into “covenant,” suggesting a negotiated mutual bargain rather than God’s unilaterally-established, gracious covenant order. Requires explicit teaching distinguishing biblical covenant from clan-oath custom.
• letter (written code) — γράμμα, gramma (3:6-7); literal “a written character/letter”; semantic range: the written text of the Law, contrasted with the life-giving Spirit. NEW ENTRY. Rendering: cov ntawv sau (ntawm Txoj Kevcai) [risk: High] — must always be explicitly contrasted with Vaj Ntsuj Plig (reuse baseline exactly, Critical risk) in the same breath, since 3:6’s “the letter kills but the Spirit gives life” is the verse that establishes the whole New-Covenant-versus-Old doctrine; also must retain the baseline’s mandatory qualifier on Txoj Kevcai (ntawm Vajtswv / Mauxes) wherever “the letter” refers to the written Mosaic Law.
• veil — κάλυμμα/καλύπτω, kalymma/kalyptō (3:13-16); literal “a covering, veil”; contextual meaning: Moses’ literal veil and the figurative veil over unbelieving minds, removed only in Christ. NEW ENTRY. Rendering: daim ntaub npog [risk: Medium] — comprehension-level image (a covering cloth), no direct traditional-religion collision, though note that face/head-covering during certain Hmong funeral and mourning rites could create incidental association; recommend a brief explanatory gloss on first use.
• tablets (of stone / of the heart) — πλάξ, plax (3:3); literal “a flat slab/tablet.” NEW ENTRY. Rendering: daim txiag zeb (stone) / lub siab (heart, reuse) [risk: Low-Medium] — comprehension gap only.
• transformed / glory to glory — μεταμορφούμεθα, metamorphoumetha (3:18); literal “we are being transformed/changed in form”; contextual meaning: progressive Spirit-wrought Christlikeness. NEW ENTRY. Rendering: raug hloov kom zoo ib yam li (Khetos, ntau ntxiv mus ntau ntxiv) [risk: Medium] — should be taught alongside baseline sanctification/renewal_of_the_mind entries as a closely related but distinct image (mirror-reflection transformation, not ritual cleansing).
• boldness/confidence — παρρησία/πεποίθησις, parrēsia/pepoithēsis (3:4,12); literal “freedom of speech, openness.” NEW ENTRY. Rendering: kev ncaj qhia tsis ntshai [risk: Low-Medium] — ties to Sincerity and Apostolic Authority.
• glory — δόξα, doxa — reuse baseline TM exactly: lub yeeb koob [risk: Low]. Heavily used throughout ch. 3 (Moses’ fading glory vs. the surpassing, permanent glory of the new covenant ministry).
• ministers (of a new covenant) — διάκονοι, diakonoi (3:6) — reuse baseline deacon_servant TM exactly: tus pab tu pawg ntseeg, here in its broader “minister” sense — apply consistently, kept distinct from qhev (bondservant).

Chapter 4 — Treasure in Jars of Clay, the Image of God, Not Losing Heart

• vessel (jars of clay) — σκεῦος, skeuos (4:7) — reuse baseline TM exactly: lub yias (from vessel_of_mercy_wrath, #56) [risk: Medium, per baseline]. Contextual extension: here the “vessel” is the fragile human minister, not merely mercy/wrath objects — a positive doctrinal extension of the same container-metaphor, directly serving Power in Weakness.
• light (of the gospel) — φωτισμός, phōtismos (4:4,6); literal “illumination.” NEW ENTRY. Rendering: qhov kaj ntawm Txoj Moo Zoo [risk: Low] — builds transparently on baseline gospel (Txoj Moo Zoo).
• image (of God/Christ) — εἰκών, eikōn (4:4); literal “likeness, image”; semantic range: visual representation, exact image/copy. NEW ENTRY — must be kept lexically distinct from idol (εἴδωλον, dab mlom, baseline High risk). Rendering: tus duab ntawm Vajtswv/Khetos [risk: Medium] — tus duab (a likeness/picture) is a different word-family from dab mlom (spirit-image), so the collision risk is low if kept consistently distinct; flag for care since both terms concern “images” and careless translation could conflate them.
• veiled (gospel veiled to those perishing) — reuse veil entry from ch. 3.
• do not lose heart — οὐκ ἐκκακοῦμεν, ouk ekkakoumen (4:1,16); literal “we do not become weary/faint-hearted.” NEW ENTRY. Rendering: tsis poob siab [risk: Low].
• outer/inner man — ὁ ἔξω/ὁ ἔσω ἄνθρωπος, ho exō/ho esō anthrōpos (4:16); literal “the outer/inner person.” NEW ENTRY. Rendering: lub cev sab nraud (outer) / tus neeg sab hauv (inner) [risk: Low-Medium] — comprehension-level; should be distinguished from the baseline flesh vocabulary since this is a body/inner-self contrast, not a flesh/Spirit moral contrast.
• momentary light affliction / eternal weight of glory — reuse new affliction term (ch.1) + baseline glory [risk: Low-Medium] — new compound qhov txom nyem uas sib luag me thiab tsis ntev vs. lub yeeb koob loj uas nyob mus ib txhis.
• flesh (mortal body) — σάρξ (4:11) — reuse baseline flesh_neutral_descent_body (lub cev nqaij tawv) [risk: Critical, per baseline] — here in its ordinary “mortal body” sense; confirms consistent use of the neutral rendering.

Chapter 5 — Remainder (5:1-10; verses 11-21 treated in Part A above)

• tent/earthly dwelling — σκῆνος, skēnos (5:1,4); literal “tent, tabernacle”; contextual metaphor for the mortal body. NEW ENTRY. Rendering: lub tsev ntaub [risk: Low] — good cross-cultural bridge, comprehension-level only.
• building from God — οἰκοδομή, oikodomē (5:1); contextual meaning: the resurrection body, “a building from God, a house not made with hands.” NEW ENTRY. Rendering: lub tsev ntawm Vajtswv [risk: Low].
• groan — στενάζω, stenazō (5:2,4); literal “to groan/sigh.” NEW ENTRY. Rendering: ntsaj tsiv [risk: Low].
• guarantee (of the Spirit) — ἀρραβών (5:5) — reuse ch.1 entry, thawj nqi them ua pov thawj, anchored to Vaj Ntsuj Plig [risk: Medium-High, per ch.1].
• walk by faith, not by sight — διὰ πίστεως… οὐ διὰ εἴδους, dia pisteōs… ou dia eidous (5:7) — reuse baseline faith_believe [risk: Medium, per baseline] plus new phrase tsis yog raws li qhov muag pom.
• judgment seat of Christ — βῆμα τοῦ Χριστοῦ, bēma tou Christou (5:10); literal “a raised platform/tribunal.” NEW ENTRY. Rendering: lub rooj txiav txim ntawm Khetos [risk: Medium] — legal-idiom bridge via village-court concept, similar to baseline no_condemnation (#49); comprehension-level, no collision.

Chapter 6 — Unblemished Ministry, Unequal Yokes, the Temple of the Living God

• unblemished (in ministry) — ἀμώμητος, amōmētos (6:3); literal “blameless, without fault.” NEW ENTRY. Rendering: tsis muaj chaw thuam [risk: Low] — ties to Sincerity and Apostolic Authority.
• servants of God — διάκονοι θεοῦ (6:4) — reuse baseline deacon_servant [risk: Medium, per baseline].
• catalogue of afflictions (6:4-10) — reuse affliction/comfort/baseline endurance (kev ua siab ntev) [risk: Low, per baseline] vocabulary consistently.
• unequally yoked — ἑτεροζυγέω, heterozygeō (6:14); literal “yoked with a different/unequal partner”; agricultural metaphor (two mismatched animals under one yoke). NEW ENTRY. Rendering: koom nkoj ua ke tsis sib xws [risk: Medium] — good cross-cultural agrarian bridge (Hmong highland farming context makes yoke-imagery highly accessible, similar to the baseline’s grafting-note strategy for the olive tree in Romans 11); recommend an illustrative farming-context note on first use.
• temple of the living God — ναὸς θεοῦ ζῶντος, naos theou zōntos (6:16); literal “sanctuary/inner-shrine of the living God.” NEW ENTRY — HIGH RISK. Rendering: lub tuam tsev ntawm Vajtswv uas muaj txoj sia nyob [risk: High] — traditional Hmong households maintain spirit-shrines/altars (xwm kab, ancestral house-spirit locations) understood as dwelling-places of household or ancestral spirits; describing believers/the church as the dwelling-place of the one living God risks being assimilated into this existing “a spirit resides in this designated place” framework unless explicitly taught as a unique, exclusive indwelling of the one true God, replacing rather than adding to any other spiritual “resident.”
• idol — εἴδωλον, eidōlon (6:16) — reuse baseline TM exactly: dab mlom [risk: High, per baseline]. “What agreement has the temple of God with idols?” — directly pairs the two High-risk terms above; this verse is a major doctrinal-collision hotspot requiring careful joint teaching.
• separate/come out — ἀφορίζω, aphorizō (6:17); literal “to mark off, separate.” NEW ENTRY. Rendering: cais tawm [risk: Low].
• sons and daughters (adoption echo) — υἱοὺς καὶ θυγατέρας (6:18) — reuse baseline adoption_as_sons concept and Father God [risk: Medium, per baseline], extended here to include daughters explicitly.

Chapter 7 — Godly Grief, Repentance, Comfort, Zeal

• godly grief / worldly grief — λύπη κατὰ θεόν / τοῦ κόσμου, lypē kata theon / tou kosmou (7:9-10); literal “grief according to God” / “grief of the world.” NEW ENTRY. Rendering: kev nyuaj siab raws li Vajtswv lub siab nyiam / kev nyuaj siab ntawm lub ntiajteb [risk: Medium] — new contrastive compound, built on baseline will_of_god idiom; comprehension-level distinction, no direct traditional-religion collision, though must be taught carefully since ordinary grief/mourning customs are prominent in Hmong culture (elaborate funeral practices) and could be conflated with either category without explicit definition.
• repentance — μετάνοια, metanoia (7:9-10); literal “a change of mind/afterthought”; semantic range: turning away from sin toward God, a decisive reorientation; English variants: “repentance,” “turning.” Contextual meaning: godly grief produces repentance, which produces salvation without regret. NEW ENTRY — MEDIUM-HIGH RISK, must be kept distinct from baseline renewal_of_the_mind (ἀνακαίνωσις, hloov siab tshiab), which is a different Greek word describing post-conversion transformation, not the initial turning from sin. Proposed rendering: kev hloov siab lees txim (“a change of heart that confesses/acknowledges sin”) [risk: Medium-High] — the ordinary Hmong phrase “hloov siab” alone can mean simply changing one’s mind/opinion in a secular sense; the added lees txim (confess/acknowledge fault) qualifier is necessary to carry the specifically penitential weight. [TRANSLATOR REVIEW NEEDED: confirm this does not overlap confusingly with hloov siab tshiab in the same lesson unit.]
• comfort — παράκλησις (7:4,6-7,13) — reuse ch.1 entry, kev nplig siab [risk: Medium, per ch.1].
• zeal — σπουδή, spoudē (7:11-12); literal “haste, diligence, earnestness.” NEW ENTRY. Rendering: kev kub siab lug [risk: Low].
• salvation — σωτηρία, sōtēria (7:10) — reuse baseline TM exactly: kev cawm dim, anchored to Christ [risk: High, per baseline].

Chapter 8 — The Grace of Giving, Partnership, Equality

• grace (of giving) — χάρις, charis (8:1,4,6-7,9,19) — reuse baseline TM exactly: txiaj ntsim [risk: Critical, per baseline]. Contextual extension: the same word covers both soteriological grace (unmerited favor) and this new sense — generosity enabled by and modeled on grace — which is the doctrinal core of Generosity and Grace in Giving. Must never drift toward koob hmoov (permanently forbidden) even in a giving/blessing context, since the baseline explicitly reserves koob hmoov only for ordinary material blessing, not for any sense of χάρις.
• fellowship/partnership — κοινωνία, koinōnia (8:4); literal “sharing, participation, partnership.” NEW ENTRY — must be distinguished from the baseline’s explicit rejection of koom tes as a softening of δοῦλος (#10). Here κοινωνία legitimately denotes genuine shared partnership in ministry/giving, a different Greek word and a different, positive doctrinal context. Rendering: kev koom tes hauv kev pab [risk: Medium] — flag for teaching note distinguishing this legitimate partnership sense from the specifically-rejected bondservant-softening usage.
• equality — ἰσότης, isotēs (8:13-14); literal “fairness, equality.” NEW ENTRY. Rendering: kev sib npaug [risk: Low].
• eagerness/readiness — προθυμία, prothymia (8:11-12,19); literal “readiness of mind.” NEW ENTRY. Rendering: kev txaus siab [risk: Low].
• grace (Christ’s self-emptying, 8:9) — reuse txiaj ntsim — “though he was rich, yet for your sake he became poor” — ties grace to Christ’s incarnational self-giving, reinforcing the Critical-risk baseline note that grace must remain unmerited and self-giving, never merit-based.

Chapter 9 — The Cheerful Giver, Sowing and Reaping

• cheerful giver — ἱλαρὸς δότης, hilaros dotēs (9:7); literal “a cheerful/joyful giver.” NEW ENTRY. Rendering: tus pub uas zoo siab pub [risk: Low] — reuses baseline-consistent joy/heart vocabulary; no collision.
• sowing and reaping — σπείρω/θερίζω, speirō/therizō (9:6,10); agricultural metaphor. NEW ENTRY. Rendering: cog qoob loo / hlais qoob loo [risk: Low] — excellent cultural bridge for an agrarian Hmong audience, directly comparable to the baseline’s firstfruits entry (rice-harvest imagery already flagged as culturally accessible).
• righteousness (fruit of giving) — δικαιοσύνη (9:9-10) — reuse baseline TM exactly: Vajtswv txoj kev ncaj ncees [risk: Critical, per baseline] — note the extended sense here (righteousness as the “harvest” of a generous life) must not be taught as earning justification by giving; flag alongside the Critical justification-doctrine preservation rule to prevent works-righteousness drift specifically in a stewardship/giving lesson context.
• thanksgiving — εὐχαριστία (9:11-12) — reuse baseline TM exactly: ua tsaug [risk: Low, per baseline].

Chapter 10 — Weapons of Warfare, Boasting in the Lord

• weapons (not of the flesh) — ὅπλα, hopla (10:4); literal “arms, weapons, tools.” NEW ENTRY. Rendering: cuab yeej ua rog [risk: Medium] — must be paired with baseline power qualifier: “divinely powerful” (δυνατὰ τῷ θεῷ) renders as muaj Vajtswv hwjchim, reusing the mandatory qualifier structure exactly as established in the baseline (power, #62, High risk, “always qualify as Vajtswv hwjchim”).
• strongholds — ὀχύρωμα, ochyrōma (10:4); literal “a fortress.” NEW ENTRY. Rendering: chaw ruaj khov [risk: Low-Medium].
• boasting in the Lord — καυχάομαι ἐν Κυρίῳ (10:17) — reuse baseline boasting (kev khav theeb) + tus Tswv [risk: Low, per baseline].
• flesh (waging war according to) — σάρξ (10:3) — reuse baseline flesh_neutral or note as a fourth borderline sense (“merely human means”); flag alongside the 5:16 third-sense note for consistency review.
• commend/compare themselves — συγκρίνω, synkrinō (10:12); literal “to judge together, compare.” NEW ENTRY. Rendering: sib piv tus kheej [risk: Low] — ties to Genuine versus False Apostleship, self-comparison as a mark of illegitimate ministry.

Chapter 11 — False Apostles, Satan’s Disguise, Sufferings Catalogue

• false apostles — ψευδαπόστολοι, pseudapostoloi (11:13); literal “false/lying apostles.” NEW ENTRY — HIGH RISK, core to Genuine versus False Apostleship. Rendering: cov tub txib dag [risk: High] — built directly on baseline apostle (tus Tub Txib) plus dag (deceiving/false); must be taught with maximum care since the qualifier dag alone carries the entire weight of distinguishing Paul’s genuine, Christ-commissioned apostleship from counterfeit claimants.
• angel of light (Satan disguised) — ἄγγελος φωτός, angelos phōtos (11:14); literal “messenger/angel of light.” NEW ENTRY — HIGH RISK. Rendering: tus tim tswv ntuj/tub txib ceeb tsheej uas zoo li muaj kaj (tiam sis yog Xatas) [risk: High] — Hmong folk-belief includes narratives of spirits appearing in benevolent or deceptive disguises; this is a genuine bridge for teaching the concept of deceptive spiritual disguise, but risks being absorbed into a generic “tricky spirit” folk-category unless explicitly identified as Satan’s specific counterfeit strategy against the true gospel, distinct from ordinary dab trickster narratives.
• super-apostles — οἱ ὑπερλίαν ἀπόστολοι, hoi hyperlian apostoloi (11:5, 12:11); literal “the super-exceedingly apostles” (ironic). NEW ENTRY. Rendering: cov tub txib uas xav tias lawv zoo dua ntais [risk: Medium] — Paul’s sarcasm must be preserved in teaching notes, not flattened into a neutral title.
• sufferings catalogue (11:23-29: beatings, shipwreck, imprisonment, hunger) — reuse affliction/endurance vocabulary; individual concrete nouns (e.g., “shipwreck,” ναυάγιον) are comprehension-level gaps for a highland agrarian audience with no maritime tradition — flag Low-Medium, recommend brief explanatory gloss, not a doctrinal collision.
• boasting as a fool — καυχάομαι ὡς ἄφρων (11:16-21) — reuse baseline boasting + merism term’s ruam (foolish, from baseline #22) [risk: Low, per baseline].

Chapter 12 — Thorn in the Flesh, Grace Sufficient, Power in Weakness

• thorn in the flesh — σκόλοψ τῇ σαρκί, skolops tē sarki (12:7); literal “a stake/thorn in the flesh.” NEW ENTRY. Rendering: pos txhawv nyob hauv nqaij [risk: Medium] — built on baseline flesh_neutral (nqaij), here in its ordinary bodily-affliction sense; comprehension-level image (thorns are a familiar hazard), but paired with the next term’s high doctrinal weight.
• messenger of Satan — ἄγγελος Σατανᾶ, angelos Satana (12:7). NEW ENTRY. Rendering: tus tub txib ntawm Xatas [risk: High] — reuses the ch.2 Xatas entry; same collision-avoidance requirement (never conflate with generic dab).
• grace is sufficient — ἡ χάρις… ἀρκεῖ, hē charis… arkei (12:9) — reuse baseline TM exactly: txiaj ntsim [risk: Critical, per baseline], plus new txaus (sufficient/enough). This is the doctrinal keystone verse for Power in Weakness.
• power / weakness — δύναμις / ἀσθένεια, dynamis/astheneia (12:9-10); δύναμις — reuse baseline TM exactly: hwjchim, always qualified Vajtswv hwjchim [risk: High, per baseline]. ἀσθένεια — literal “without strength, illness, frailty.” NEW ENTRY — HIGH/CRITICAL RISK for the Power in Weakness doctrine. Rendering: kev tsis muaj zog / kev qaug zog [risk: High] — Hmong honor-culture strongly values visible strength, capability, and the avoidance of public shame (loss of face); Paul’s paradoxical boast in weakness runs directly against this cultural grain and requires vigorous, explicit contrast-teaching (paralleling the baseline’s careful handling of hwjchim’s shamanic-power collision) so that “power made perfect in weakness” is not simply heard as a shameful admission, but as the doctrine’s central, counter-cultural claim.
• third heaven / paradise — τρίτος οὐρανός / παράδεισος, tritos ouranos/paradeisos (12:2-4). NEW ENTRY. Rendering: thib peb lub ntuj / lub Vaj Paladaiso (transliteration) [risk: Low-Medium] — comprehension gap regarding tiered-heaven cosmology; must be taught as distinct from any generic Hmong ancestral-afterlife realm concept, since Paul describes a specific, unique visionary experience, not a general afterlife destination.
• signs of a true apostle — τὰ σημεῖα… τοῦ ἀποστόλου (12:12) — reuse baseline apostle + new cim/tsiaj ntawv (signs) [risk: Low-Medium].

Chapter 13 — Examine Yourselves, Christ in You, Trinitarian Benediction

• examine/test yourselves — δοκιμάζω/πειράζω, dokimazō/peirazō (13:5); literal “to test, put to proof.” NEW ENTRY. Rendering: kuaj xyuas / sim saib [risk: Low-Medium] — comprehension-level, ties to Sincerity and Apostolic Authority (self-examination as a test of genuine faith).
• Christ in you — Χριστὸς ἐν ὑμῖν, Christos en hymin (13:5) — related but directionally distinct from baseline in_christ_union_formula (believer in Christ). NEW ENTRY. Rendering: Khetos nyob hauv koj [risk: Medium-High] — must be explicitly taught as the reciprocal, indwelling half of the same union-with-Christ reality already established in the baseline (nyob hauv Khetos), not a separate or lesser doctrine; the direction of the preposition (Christ indwelling the believer, vs. the believer positioned in Christ) should be clarified in a teaching note to avoid confusion between the two formulas.
• Trinitarian benediction (13:14): grace (χάρις — reuse txiaj ntsim), love (ἀγάπη — reuse kev hlub), fellowship (κοινωνία — reuse ch.8 kev koom tes) of the Holy Spirit (reuse Vaj Ntsuj Plig, mandatory prefix retained even in a closing greeting-formula context, per the baseline’s “structural, not optional” qualifier rule). Risk: Critical as a compound clause, since it combines three separately-flagged terms (grace: Critical; Holy Spirit: Critical; fellowship: Medium) in the book’s climactic closing line — no qualifier may be dropped even for stylistic brevity.
• holy kiss — φίλημα ἅγιον, philēma hagion (13:12); literal “a holy/sacred kiss.” NEW ENTRY. Rendering: kev sib nyiam ntawm cov kwvtij nkauj muam ntawm Vajtswv (raws li kev cai qub) [risk: Low-Medium] — ceremonial kissing is not a standard Hmong greeting custom; recommend a cultural-equivalence teaching note (e.g., substituting the culturally standard warm formal greeting between believers) rather than a literal instruction, comprehension-gap only, no traditional-religion collision.

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Cross-Book Summary: Terms Requiring TM-Revision Review

The following NEW entries surfaced in this analysis are proposed for formal Phase 2 TM-revision review before permanent adoption, per 12_ai_translation_requirements.md §2.4 and §9: covenant (new/old), letter (γράμμα), veil, image (εἰκών), resurrection (ἐγείρω), new creation (καινὴ κτίσις), ministry of reconciliation, ambassador, sincerity, forgiveness (χαρίζομαι, interpersonal), Satan, temple of the living God, unequally yoked, repentance, fellowship/partnership (κοινωνία), false apostles, angel of light, thorn in the flesh, weakness (ἀσθένεια), Christ in you, and the third/evaluative sense of σάρξ (“according to the flesh” = by worldly standards). All are flagged [TRANSLATOR REVIEW NEEDED] in aggregate per the escalation rules already governing this Language Package.