2 John — Semantic Analysis (Hmong Language Package)

§0 Governing Conventions

This document extends, and never contradicts, the Romans Hmong Language Package Baseline v1.0 (assets/translation_memory.json, assets/bible_term_registry.json, assets/doctrine_risk_registry.json, 12_ai_translation_requirements.md). Every term already fixed in the Romans TM is reused verbatim below with no re-gloss (see §0.1). Register, script (RPA, White Hmong/Hmong Daw), and risk-tier definitions (Critical/High/Medium/Low) are inherited unchanged. Citation format for this book follows the established Loos [ch]:[v] pattern; the analogous convention for this letter is 2 Yauhas 1:[verse] (2 John has a single chapter, so the chapter number “1” is retained in every citation per standard versification of one-chapter epistles).

2 John is a single-chapter letter of 13 verses. Per the full-book-coverage mandate, this document treats the entire letter as in scope: Part A gives verse-by-verse treatment of the core passage (2 John 1:4-11); Part B covers the remaining verses of the same (only) chapter — the epistolary opening (1:1-3) and closing (1:12-13) — with the same term-by-term rigor, so that all 13 verses of the book receive documented analysis.

§0.1 Terms Reused Verbatim from the Romans Baseline TM

Term	Hmong Rendering (TM-fixed)	Risk	Note
truth (ἀλήθεια)	qhov tseeb	Low	Reused unchanged; anchors “walking in truth.”
love (ἀγάπη/ἀγαπάω)	kev hlub / hlub	Low	Reused unchanged.
grace (χάρις)	txiaj ntsim	Critical	Reused unchanged; koob hmoov remains permanently forbidden.
mercy (ἔλεος)	txoj kev khuv leej	Medium	Reused unchanged; kept lexically distinct from grace.
peace (εἰρήνη)	kev thaj yeeb	Low	Reused unchanged.
God (θεός)	Vajtswv	Low	Reused unchanged.
Father (πατήρ, of God)	Leej Txiv	Low	Reused unchanged.
Son (υἱός, of God/Christ)	Leej Tub ntawm Vajtswv	Low	Reused unchanged.
Jesus Christ (Ἰησοῦς Χριστός)	Yexus Khetos	Low	Reused unchanged.
world (κόσμος)	lub ntiajteb	Low	Reused unchanged.
flesh, neutral/physical sense (σάρξ)	lub cev nqaij tawv	Critical	Reused as base lexeme; new doctrinal load documented below (§Part A, v.7) — the Romans baseline flagged this term Critical for the neutral-vs-moral flesh distinction; 2 John adds a second, distinct Critical concern (denial of the real, physical Incarnation) riding on the same lexeme.
eternal/forever idiom (αἰών-family)	mus ib txhis	Low	Reused from the Romans “eternal life” phrase (txoj sia nyob mus ib txhis); here applied to truth’s permanence (1:2).
confess (ὁμολογέω-family usage)	lees paub	Medium	Reused from the Romans 12_ai_translation_requirements.md §3.1 forbidden-substitution table (lees paub tias Yexus yog tus Tswv); reapplied here to confessing the Incarnation.

All other terms below are new to this curriculum and are logged in analysis/08_core_glossary.md for TM-revision review, per §2.4 of 12_ai_translation_requirements.md.

---

PART A — Core Passage Verse-by-Verse: 2 John 1:4-11

2 Yauhas 1:4

Greek: Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ, καθὼς ἐλάβομεν ἐντολὴν παρὰ τοῦ πατρός. Gloss: “I rejoiced greatly that I have found some of your children walking in truth, just as we received commandment from the Father.”

Terms	Variants	Contextual Theological Meaning	Rendering Risk
rejoiced ἐχάρην echarēn ”I was made glad” (aorist passive of χαίρω)	Joy, gladness, delight — often relational, evoked by news of another’s spiritual state rejoiced, was glad	The Elder’s joy is pastoral — provoked by hearing of the addressee’s children persevering in truth; sets the letter’s warm, relational tone before its warning.	Low. Rendered “kev zoo siab” (NEW — see glossary). No collision; must be kept distinct from “ua tsaug” (thanksgiving) and from “kev cia siab” (hope).
children τέκνων teknōn (gen. pl. of teknon) “born ones, offspring”	Literal children; by extension spiritual children/congregation members under one’s care children, offspring	Ambiguous referent (the Elect Lady’s literal children, or a congregation figured as a household) — a comprehension question, not a doctrinal collision.	Low. “cov me nyuam” (NEW). Comprehension-level ambiguity to flag in teaching notes, not a translation risk.
walking περιπατοῦντας peripatountas ”walking about, going on foot”	Metaphorical: habitual conduct, manner of life, lifestyle walking, living, conducting oneself	Central idiom of the letter (1:4, 1:6 [x2]) — truth and love are not propositions merely held but a path habitually walked. Doctrine: Walking in Truth and Love.	Medium. “taug kev” (NEW — see glossary). Idiomatic “walk” for lifestyle transfers reasonably but requires an explicit teaching note that it denotes ongoing conduct, not literal locomotion.
in truth ἐν ἀληθείᾳ en alētheia ”in truth”	The reality/faithfulness that stands opposed to falsehood; in John’s writings, also the sphere/domain the believer inhabits in truth, truthfully, in the truth	Truth here is both content (right belief about Christ) and domain (a way of living); this dual sense recurs at 1:1-4 and is directly opposed to the “deceivers” of v.7.	Low. Reuses TM qhov tseeb. Must be read alongside nyob hauv Khetos-style anchoring conventions established in the Romans TM (High risk there) — but here the phrase is adverbial (“in/by truth”), not the fixed en Christō union formula, so the Romans-level High-risk qualifier rules do not automatically transfer; flagged for consistency review only.
commandment ἐντολήν entolēn (acc. sing.) “an order, injunction, charge”	A binding directive; in Johannine usage frequently singular, referring to the love-command commandment, instruction, precept, charge	The “commandment…from the Father” anchors what follows (vv.5-6): love is not innovation but apostolic/dominical tradition received “from the beginning.” Doctrine: Walking in Truth and Love; also Perseverance in the Teaching of Christ.	Medium. “tej lus samhwm” (NEW — see glossary). Must be kept lexically distinct from Txoj Kevcai (ntawm Vajtswv/Mauxes) (the Romans-baseline Mosaic Law term) to avoid collapsing a specific apostolic/dominical precept into generic Law-keeping.

2 Yauhas 1:5

Greek: Καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν καινὴν γράφων σοι, ἀλλὰ ἣν εἴχομεν ἀπ’ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους. Gloss: “And now I ask you, lady, not as though writing a new commandment to you, but the one we have had from the beginning, that we love one another.”

Terms	Variants	Contextual Theological Meaning	Rendering Risk
lady κυρία kyria ”lady, mistress” (feminine of κύριος)	Honorific address to a woman of standing; possibly a literal named woman, possibly a personification of a local congregation lady, madam, “the elect lady”	The addressee of the whole letter (also 1:1); grammatical feminine of “kyrios,” but functions as a social honorific, NOT a divine title.	High. “tus Muam” (NEW — see glossary and Elect Lady entry). Specific collision risk: κυρία shares its root with κύριος, rendered tus Tswv (Lord) in the Romans TM for God/Christ; κυρία must NEVER be rendered with any form of tus Tswv, or the human addressee would appear to receive a divine title.
new commandment … from the beginning ἐντολὴν καινήν … ἀπ’ ἀρχῆς entolēn kainēn … ap’ archēs ”a new commandment … from [the] beginning”	Contrast pair: innovation vs. received tradition new commandment / from the beginning, from the first, from the start	The Elder deliberately denies novelty: the love-command is apostolic bedrock, not a fresh teaching. This directly undercuts any teacher who claims new, “advanced” revelation. Doctrine: Perseverance in the Teaching of Christ.	High. See glossary entry “progressing_beyond_the_teaching” (v.9, προάγων) for the fuller doctrinal payload of this contrast; here it must be rendered so that “new” (tshiab) is clearly marked as a rejected self-description, not an endorsed one.
love one another ἀγαπῶμεν ἀλλήλους agapōmen allēlous ”we should love one another”	Reciprocal, communal love among believers love one another, love each other	The content of the “commandment,” summarized. Doctrine: Walking in Truth and Love.	Low. Reuses TM kev hlub/hlub with reciprocal marker “ib leeg rau ib leeg” (NEW phrase, comprehension-level only).

2 Yauhas 1:6

Greek: καὶ αὕτη ἐστὶν ἡ ἀγάπη, ἵνα περιπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ. αὕτη ἐστὶν ἡ ἐντολή, καθὼς ἠκούσατε ἀπ’ ἀρχῆς, ἵνα ἐν αὐτῇ περιπατῆτε. Gloss: “And this is love, that we walk according to His commandments. This is the commandment, just as you heard from the beginning, that you should walk in it.”

Terms	Variants	Contextual Theological Meaning	Rendering Risk
this is love αὕτη ἐστὶν ἡ ἀγάπη hautē estin hē agapē ”this is the love”	Defines love not as sentiment but as obedient conduct this is love, love is this	Love and obedience are fused: love is defined operationally, by walking according to His commandments — pre-empting any sentimental or purely emotive misreading of kev hlub. Doctrine: Walking in Truth and Love.	Low-Medium. Reuses TM kev hlub. Teaching note required: love (kev hlub) here is defined as obedient walking, not mere warm feeling, to prevent an emotive-only reading.
walk according to His commandments περιπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ peripatōmen kata tas entolas autou ”we might walk according to the commandments of him”	Conduct measured/governed by a standard walk according to, live in obedience to, conduct ourselves by	Reinforces v.4-5; the plural “commandments” here (vs. singular in v.5) points to the whole body of Christ’s teaching, of which love is the summary.	Medium. See “commandment” (v.4) and “walk” (v.4) entries; same renderings apply consistently.
heard from the beginning ἠκούσατε ἀπ’ ἀρχῆς ēkousate ap’ archēs ”you heard from [the] beginning”	Reception of settled apostolic tradition you have heard from the beginning, you were taught from the start	Reinforces the tradition-vs-novelty contrast of v.5; what the readers “heard” at their conversion/founding is the standard against which any new teacher (v.7ff) must be measured.	Low-Medium. “hnov txij thaum chiv keeb los” (NEW, comprehension-level phrase). No collision; ties into Perseverance in the Teaching of Christ.

2 Yauhas 1:7

Greek: ὅτι πολλοὶ πλάνοι εἰσῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολογοῦντες Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί· οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος. Gloss: “For many deceivers have gone out into the world, who do not confess Jesus Christ coming in the flesh; this is the deceiver and the antichrist.”

This is the doctrinal hinge-verse of the letter (Doctrine: Warning against Deceivers Denying the Incarnation).

Terms	Variants	Contextual Theological Meaning	Rendering Risk
deceivers πλάνοι planoi ”wanderers, roving impostors” (from πλανάω, to lead astray)	False teachers who mislead others from the truth; related to πλάνη (“error, delusion”) deceivers, seducers, impostors	These are not merely mistaken teachers but active agents of misleading error concerning Christ’s person — the exact opposite of “walking in truth” (v.4).	High. “tus dag ntxias” (NEW — see glossary). Specific collision risk: Hmong traditional cosmology includes deceptive/luring spirits (dab ntxias) that mislead a person’s soul (plig) astray. Must be explicitly taught that the “deceiver” here is a doctrinal false teacher denying Christ’s true humanity, not a nature-spirit or soul-luring entity — otherwise the term will be absorbed into an animistic framework rather than a Christological-doctrinal one.
entered/gone out into the world εἰσῆλθον εἰς τὸν κόσμον eisēlthon eis ton kosmon ”went/came into the world”	Movement of false teachers into public circulation have gone out into the world, have appeared in the world	Signals that this deception is not local/private but a recognized pattern already active in the wider church (cf. 1 John 4:1).	Low. Reuses TM lub ntiajteb for κόσμος.
confess ὁμολογοῦντες homologountes (pres. ptc.) “saying the same [thing], acknowledging”	Public, verbal acknowledgment/affirmation of a truth-claim; legal/testimonial register confess, acknowledge, affirm	The dividing line between true and false teachers is a specific confession: whether one acknowledges Jesus Christ’s coming in the flesh. Doctrine: Warning against Deceivers Denying the Incarnation.	Medium. Reuses “lees paub” per §0.1. Must always be anchored to its specific object (Christ’s incarnation) in this context, exactly as the Romans TM requires anchoring for kev cawm dim/kev xaiv.
Jesus Christ coming in the flesh Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί Iēsoun Christon erchomenon en sarki ”Jesus Christ coming in flesh”	Affirmation of the real, bodily Incarnation of the eternal Son; opposed to docetic denial that Christ possessed a genuine physical body Jesus Christ come in the flesh, Jesus Christ has come in human flesh	The letter’s central positive confession. This is the same σάρξ lexeme as the Romans-baseline “neutral/physical” sense (lub cev nqaij tawv, of Christ “according to the flesh” in Rom 1:3, 9:5), but here the doctrinal stakes are sharper: denial is not a lesser error but places the denier outside possession of God entirely (v.9).	Critical. Rendering: “Yexus Khetos tuaj ua neeg muaj lub cev nqaij tawv tiag tiag” (NEW extension of the Romans baseline flesh-neutral term — see glossary). The bare Romans-baseline phrase lub cev nqaij tawv alone is insufficient here; a “tiag tiag” (truly/really/actually) qualifier is required to explicitly rule out an appearance-only (docetic) reading, since 2 John’s polemical context (unlike Romans 1:3/9:3) is specifically an anti-Incarnation heresy, not a genealogical statement. This is logged as a TM-extension requiring theologian review, not a contradiction of the Romans baseline.
the deceiver and the antichrist ὁ πλάνος καὶ ὁ ἀντίχριστος ho planos kai ho antichristos ”the deceiver and the antichrist”	πλάνος recurs (see above); ἀντίχριστος = “against/instead-of Christ,” a term unique to the Johannine letters (1 John 2:18,22; 4:3; 2 John 7) the deceiver and the antichrist, the deceiver, that is, the antichrist	Identifies the denial of the Incarnation as the defining mark of “antichrist” spirit/teaching — not a single future individual but any spirit/teacher, already active, that denies Christ come in flesh. Doctrine: Warning against Deceivers Denying the Incarnation.	Critical. “Tus Tawm Tsam Khetos (Antikhes)” (NEW — see glossary; transliteration retained plus descriptive gloss, following the Romans-baseline “Abba, Leej Txiv” pattern of loanword + gloss). Specific collision risk: in Hmong traditional religion, malevolent spiritual opposition is normally attributed to a generic evil spirit (dab) category; if “antichrist” collapses into generic dab vocabulary, the term loses its specific Christological content (opposition defined precisely as denial of Christ’s incarnation, not generalized malevolence) and risks becoming either (a) folk-animistic (“just another evil spirit”) or (b) sectarian-speculative (elaborate identifiable end-times-figure schemes, a drift the Romans baseline already forbids for other eschatological terms). Requires mandatory teaching note anchoring the term strictly to Johannine usage: a present, plural, doctrinal denial-of-the-Incarnation phenomenon.

2 Yauhas 1:8

Greek: βλέπετε ἑαυτούς, ἵνα μὴ ἀπολέσητε ἃ εἰργασάμεθα, ἀλλὰ μισθὸν πλήρη ἀπολάβητε. Gloss: “Watch yourselves, so that you do not lose what we have worked for, but that you may receive a full reward.”

Terms	Variants	Contextual Theological Meaning	Rendering Risk
watch yourselves βλέπετε ἑαυτούς blepete heautous ”see/look-to yourselves”	Vigilance, self-guarding attentiveness against a specified danger watch yourselves, be on your guard, look to yourselves	A direct imperative of vigilance against the deceivers just named (v.7); ties Doctrine 2 (deceivers) to Doctrine 4 (perseverance).	Low. “ceev faj rau nej tus kheej” (NEW, comprehension-level). No collision.
lose what we have worked for ἀπολέσητε ἃ εἰργασάμεθα apolesēte ha eirgasametha ”lose/destroy what we worked”	Forfeiture of the fruit of prior labor; economic/agricultural metaphor lose what we have worked for, forfeit the fruit of our labor	Perseverance is necessary precisely because a hard-won spiritual harvest (the Elder’s and readers’ shared labor) can be lost through capitulation to false teaching. Doctrine: Perseverance in the Teaching of Christ.	Low-Medium. “ua kom ploj tag tej uas peb tau khwv siv zog ua” (NEW). Economic-labor metaphor bridges cleanly to Hmong agrarian/wage culture, similar to the Romans-baseline “debtor” bridge.
full reward μισθὸν πλήρη misthon plērē ”wage/payment, full/complete”	μισθός = wages earned for labor (economic register); πλήρης = full, complete, undiminished full reward, complete wages, full recompense	The positive counterpart to “losing what we worked for” — perseverance issues in an undiminished eschatological reward.	Medium. “nqi zog puv npo” (NEW — see glossary). Economic-wage metaphor is a strong, low-risk cultural bridge (parallel to the Romans-baseline “debtor” entry); Medium risk only because “reward” must not be taught as if the wage is earned by merit apart from grace — requires a brief cross-reference to the Grace/Justification doctrines already established in the Romans baseline to avoid works-righteousness drift.

2 Yauhas 1:9

Greek: πᾶς ὁ προάγων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ θεὸν οὐκ ἔχει· ὁ μένων ἐν τῇ διδαχῇ, οὗτος καὶ τὸν πατέρα καὶ τὸν υἱὸν ἔχει. Gloss: “Everyone who goes ahead/progresses beyond and does not abide in the teaching of Christ does not have God. The one who abides in the teaching, this one has both the Father and the Son.”

This verse anchors Doctrine 4 (Perseverance in the Teaching of Christ).

Terms	Variants	Contextual Theological Meaning	Rendering Risk
goes ahead/progresses beyond προάγων proagōn (pres. ptc.) “leading forward, going ahead of”	Here used ironically/polemically: one who claims to move “forward” past the received apostolic teaching into supposedly more advanced revelation goes beyond, goes too far, progresses beyond, does not abide	Describes exactly the self-justifying posture of a teacher who claims spiritual advancement while abandoning Christ’s own teaching. Doctrine: Perseverance in the Teaching of Christ; directly reinforces the “no new commandment…from the beginning” polemic of v.5.	High. “tus uas hais tias nws mus deb dhau lawm” (NEW — see glossary). Specific collision risk flagged for theologian review: this rhetorical pattern — claiming further, updated, or more advanced revelation superseding the original apostolic deposit — closely parallels sectarian-stream patterns already forbidden in the Romans baseline (12_ai_translation_requirements.md §3.1: NWT-style substitutions, LDS-influenced “continuing revelation,” diaspora broadcast-paraphrase drift). Teaching material must make this parallel explicit as a warning, not merely translate the word.
abide μένων menōn (pres. ptc. of μένω) “remaining, staying, dwelling”	Continuing presence/permanence in a place, relationship, or body of teaching; a key Johannine verb (cf. “abide in Me,” John 15) abide, remain, continue in, dwell in	The positive counterpart to προάγων: fidelity is defined as staying within the received teaching, not advancing beyond it.	Medium. “nyob ruaj nreeg hauv” (NEW — see glossary). Should be taught with cross-reference to the Romans-baseline nyob hauv Khetos (in-Christ union formula, High risk there) since both use the same “abide/remain-in” semantic field, though 2 John’s object is “the teaching of Christ” rather than the person of Christ directly — these must be kept distinguishable in teaching notes even as the family resemblance is noted.
teaching of Christ τῇ διδαχῇ τοῦ Χριστοῦ tē didachē tou Christou ”the teaching of the Christ”	The body of authoritative apostolic/dominical instruction, especially concerning Christ’s person (the Incarnation) and the love-command the teaching of Christ, Christ’s doctrine, the doctrine of Christ	The measuring line for true fellowship with God; possessing God is defined by remaining within this teaching, not by mystical experience, ritual practice, or claimed new revelation. Doctrine: Perseverance in the Teaching of Christ; also Warning against Deceivers Denying the Incarnation.	Critical. “tej lus qhia ntawm Khetos” (NEW — see glossary). Specific collision risk: shares “teaching/instruction” register with the Romans-baseline Txoj Kevcai (ntawm Vajtswv/Mauxes) (Mosaic Law); must be kept lexically distinct — this is Christ’s own apostolic-era teaching (centered on His incarnate identity and the love-command), not Torah-observance, and must never be rendered with the kevcai root, to avoid a second collision with kev cai dab qhuas (ancestral spirit-worship customs) on top of the one already documented for Txoj Kevcai in Romans.
does not have God / has the Father and the Son θεὸν οὐκ ἔχει … τὸν πατέρα καὶ τὸν υἱὸν ἔχει theon ouk echei … ton patera kai ton huion echei ”does not have God … has the father and the son”	ἔχω (“have, hold, possess”) applied relationally: standing in covenant fellowship with, versus being cut off from does not have a relationship with God / has both the Father and the Son, is without God / has fellowship with the Father and Son	The starkest statement in the letter: doctrinal fidelity concerning Christ’s person is not adiaphora but determines whether one is in saving relationship with God at all.	High. “muaj Vajtswv nyob ntawm nws” / “tsis muaj Vajtswv nyob ntawm nws” (NEW — see glossary). Specific collision risk: the verb “muaj” (have/possess) applied to a deity closely echoes the shamanic idiom of a txiv neeb (shaman) “having” or being attended by spirit-helpers (dab qhua/neeb) who empower ritual practice. Must be explicitly taught as covenantal relationship/fellowship with God, not possession of a ritually-acquired spirit-helper, or the phrase risks being heard as a Christianized shamanic-empowerment claim rather than a statement about saving fellowship with the Father and Son.

2 Yauhas 1:10

Greek: εἴ τις ἔρχεται πρὸς ὑμᾶς καὶ ταύτην τὴν διδαχὴν οὐ φέρει, μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν, καὶ χαίρειν αὐτῷ μὴ λέγετε· Gloss: “If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not say to him, ‘Greetings.’”

This verse anchors Doctrine 3 (Hospitality and Doctrinal Discernment).

Terms	Variants	Contextual Theological Meaning	Rendering Risk
does not bring this teaching ταύτην τὴν διδαχὴν οὐ φέρει tautēn tēn didachēn ou pherei ”does not carry/bear this teaching”	φέρω = to carry, bring, convey; here of a traveling teacher’s doctrinal “baggage” does not bring this teaching, does not hold to this doctrine	Itinerant teachers in the early church literally traveled from house to house; their doctrine “traveled with them.” The test for reception is precisely the content named in v.7 and v.9 (Christ come in the flesh).	Medium. Reuses “tej lus qhia ntawm Khetos” (v.9) as the object; verb “coj tuaj” or “nqa tuaj” (carry/bring) — NEW, comprehension-level, no collision.
receive into house λαμβάνετε … εἰς οἰκίαν lambanete … eis oikian ”take/receive … into house”	Formal domestic hospitality: lodging, provision, and by extension endorsement/legitimation of an itinerant teacher’s ministry receive into your house, welcome into your home, take in, give lodging to	The command is a prohibition of ordinary hospitality in this one specific case — because in the house-church setting, receiving a traveling teacher functioned as public endorsement of his teaching, not mere social courtesy. Doctrine: Hospitality and Doctrinal Discernment.	High. “txais tos rau hauv tsev” (NEW — see glossary). Specific, grounded collision risk: hospitality toward any visitor/traveler is one of the deepest positive social obligations in Hmong culture (guest-honor customs; refusing a guest lodging is normally regarded as a serious social and even ritual breach, e.g., toward a stranger who may be kin, a spirit, or an honored elder). A bare translation of this prohibition risks being heard as sanctioning rudeness or a grave breach of Hmong hospitality ethics rather than as protective doctrinal boundary-keeping against a specific, named heresy (denial of the Incarnation). Mandatory teaching note required: this is a narrow, doctrine-specific exception (public endorsement of a false teacher), not a general license to withhold ordinary hospitality or kindness to strangers, travelers, or the needy — which the wider New Testament (and pre-existing Hmong virtue) otherwise commends.
greeting (“Rejoice”/“Hail”/“Greetings”) χαίρειν chairein ”to rejoice” (infinitive used as a fixed epistolary/oral greeting formula, lit. “[Be] rejoicing,” equivalent to “Hail” or “Greetings”)	A conventional social greeting formula (not the noun χαρά, “joy,” used independently) say to him “Greetings,” wish him well, give him God-speed (KJV)	Withholding even the customary greeting formula signals a total absence of endorsement — the sharpest form of doctrinal non-fellowship the culture’s greeting conventions could express.	Critical. “hais tias ‘Nyob zoo’” (NEW — see glossary). Specific, grounded forbidden-substitution: χαίρειν must never be rendered with any phrase built on koob hmoov (e.g., “foom koob hmoov rau” — “to pronounce a blessing/fortune upon”), even though “pronouncing a blessing” might seem the most natural formal-greeting register in Hmong. Doing so would (a) violate the Romans-baseline permanent prohibition of koob hmoov for any grace/blessing-adjacent context (fate/merit collision), and (b) wrongly imply that withholding a mere social greeting is equivalent to withholding txiaj ntsim (grace) itself, collapsing a social-courtesy formula into a soteriological category. The correct rendering must remain a plain, secular greeting expression (“Nyob zoo” — “hello/be well”) with zero koob hmoov/txiaj ntsim vocabulary.

2 Yauhas 1:11

Greek: ὁ γὰρ λέγων αὐτῷ χαίρειν κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς. Gloss: “For the one who says to him ‘Greetings’ shares/partakes in his evil works.”

Terms	Variants	Contextual Theological Meaning	Rendering Risk
shares/partakes κοινωνεῖ koinōnei ”has fellowship/partnership with, shares in”	κοινωνία-family term: participation, joint-sharing, partnership — normally positive (fellowship, communion) but here applied to shared culpability shares in, partakes of, has fellowship with, becomes a partner in	The theological point: extending doctrinal legitimation to a denier of the Incarnation is not neutral hospitality but active participation in his evil work. Doctrine: Hospitality and Doctrinal Discernment.	Medium. “koom nrog” (NEW — see glossary). Must be clearly marked as negative participation (shared guilt) in this context, not positive partnership/fellowship, to avoid confusion with the generally positive κοινωνία register used elsewhere in the NT for church fellowship.
evil works τοῖς ἔργοις αὐτοῖς τοῖς πονηροῖς tois ergois autou tois ponērois ”his works, the evil ones”	Concrete deeds proceeding from the false teacher’s denial of Christ’s incarnation his evil deeds, his wicked works	Names the deceiver’s doctrinal denial (v.7) as itself productive of “evil works” — doctrine and ethics are inseparable in this letter’s logic.	Low. “tej hauj lwm phem ntawm nws” (NEW, comprehension-level). No collision.

---

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

2 John consists of a single chapter (13 verses). Per the full-book-coverage mandate, this section documents the remaining verses outside the core passage: the epistolary opening (1:1-3) and closing (1:12-13). No verse of the letter is left undocumented.

Chapter 1, vv.1-3 (Epistolary Opening)

Greek (v.1): Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᳵ καὶ τοῖς τέκνοις αὐτῆς, οὕς ἐγὼ ἀγαπῶ ἐν ἀληθείᳵ, καὶ οὐκ ἐγὼ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν, Greek (v.2): διὰ τὴν ἀλήθειαν τὴν μένουσαν ἐν ἡμῖν, καὶ μεθ’ ἡμῶν ἔσται εἰς τὸν αἰῶνα. Greek (v.3): ἔσται μεθ’ ἡμῶν χάρις, ἔλεος, εἰρήνη παρὰ θεοῦ πατρός, καὶ παρὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρός, ἐν ἀληθείᳵ καὶ ἀγάπῃ.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the elder ὁ πρεσβύτερος ho presbyteros ”the older one, the elder”	Age-based honorific; also a recognized office/title of church leadership in the apostolic era the elder, the presbyter	The letter’s self-designation of authorship — a title of settled apostolic-era authority, likely the Apostle John in his old age, writing with pastoral, not merely age-based, authority.	Medium. “tus Kev Laus” (NEW — see glossary). Positive comprehension bridge: respect for elders is a strong, existing Hmong cultural value, but the title here also carries a specific apostolic-era teaching authority beyond generic age-respect; requires a brief teaching note distinguishing this office-sense from ordinary village-elder status, paralleling the existing “apostle” (tus Tub Txib) note in the Romans baseline.
elect lady ἐκλεκτῇ κυρίᳵ eklektē kyria ”to [the] elect/chosen lady”	Either (a) a named individual Christian woman of social standing, or (b) a personification of a local church as a corporate “lady” with “children” as members — a long-debated exegetical question the elect lady, the chosen lady, “the elect Kyria” (possible proper name)	Whether individual or corporate, the addressee is one whom God has chosen and who is now responsible for guarding her household/congregation’s fidelity — directly relevant to Doctrine 3 (Hospitality and Doctrinal Discernment), since she personally must decide whether to receive traveling teachers.	High. “tus Muam uas Vajtswv Xaiv” (NEW — see glossary). Two risks converge: (1) as noted at v.5, κυρία must never be rendered with any form of tus Tswv (Lord); (2) “elect” here (ἐκλεκτῇ) shares its root with the Romans-baseline kev xaiv (election) doctrine-term — the connection is real (both flow from ἐκλέγομαι) but this is a personal/epistolary honorific, not the soteriological election argument of Romans 9-11, and must not be taught as though it invokes that entire doctrinal apparatus. Flag exegetical referent-ambiguity (individual vs. corporate) for translator/theologian note rather than resolving silently.
children τοῖς τέκνοις αὐτῆς tois teknois autēs ”her children”	See v.4 entry above her children	Same term as v.4; if the “elect lady” is a personified church, “her children” are its members.	Low. Reuses “cov me nyuam” (v.4).
known the truth οἱ ἐγνωκότες τὴν ἀλήθειαν hoi egnōkotes tēn alētheian ”the ones having known the truth”	γινώσκω (know, come to know) + ἀλήθεια; a settled, possessed knowledge, not an ongoing search those who have come to know the truth, all who know the truth	Establishes a community bound not by kinship or geography but by shared, settled knowledge of the truth — the same “truth” that the deceivers of v.7 deny.	Low. Reuses TM qhov tseeb; verb “paub” (know) — NEW pairing “twb paub qhov tseeb lawm,” comprehension-level only.
truth abiding in us, forever τὴν ἀλήθειαν τὴν μένουσαν ἐν ἡμῖν … εἰς τὸν αἰῶνα tēn alētheian tēn menousan en hēmin … eis ton aiōna ”the truth abiding in us … into the age”	Permanence and indwelling quality of truth, contrasted with the transience of the deceivers “gone out into the world” (v.7) the truth that abides/lives in us … forever	Truth is not a possession that can be lost by mere passage of time; its abiding nature (μένουσαν — the same verb as v.9’s “abide in the teaching”) grounds the letter’s confidence and its later demand for perseverance.	Low-Medium. Reuses mus ib txhis (§0.1) for εἰς τὸν αἰῶνα; “μένουσαν” here reuses the “nyob ruaj nreeg hauv” idiom established at v.9, applied to truth rather than to a person abiding in teaching — cross-reference required for consistency.
grace, mercy, peace χάρις, ἔλεος, εἰρήνη charis, eleos, eirēnē ”grace, mercy, peace”	Triadic epistolary greeting/blessing, expanding the customary Pauline “grace and peace” (cf. Romans 1:7) with the added term “mercy” grace, mercy, and peace	Unique among NT epistolary greetings for including all three terms together; grace (unmerited favor) and mercy (compassion toward the miserable) are theologically distinct, per the Romans-baseline mercy entry, and must remain so here as well.	Reuses TM: txiaj ntsim (Critical), txoj kev khuv leej (Medium), kev thaj yeeb (Low) — no re-gloss; the Romans-baseline distinction between grace and mercy (never flattened into one term) applies with full force to this greeting.
Jesus Christ, the Son of the Father Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρός Iēsou Christou tou huiou tou patros ”of Jesus Christ, the son of the father”	Full-deity Sonship formula, paralleling the Romans-baseline Leej Tub ntawm Vajtswv Jesus Christ, the Son of the Father	Places grace, mercy, and peace as flowing jointly from God the Father and Jesus Christ the Son — an early, high-Christology co-ordination of Father and Son as joint source of the greeting-blessing, directly relevant to Doctrine 2’s insistence on Christ’s full, genuine identity.	Reuses TM: Yexus Khetos, Leej Tub ntawm Vajtswv, Leej Txiv — no re-gloss.

Chapter 1, vv.12-13 (Epistolary Closing)

Greek (v.12): Πολλὰ ἔχων ὑμῖν γράφειν οὐκ ἐβουλήθην διὰ χάρτου καὶ μέλανος, ἀλλὰ ἐλπίζω γενέσθαι πρὸς ὑμᾶς καὶ στόμα πρὸς στόμα λαλῆσαι, ἵνα ἡ χαρὰ ἡμῶν πεπληρωμένη ᾗ. Greek (v.13): Ἀσπάζεταί σε τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
paper and ink διὰ χάρτου καὶ μέλανος dia chartou kai melanos ”by means of paper and ink”	Ancient writing materials: χάρτης (papyrus sheet), μέλαν (ink, lit. “the black [substance]“) with paper and ink, in writing	A practical, personal note explaining the letter’s intentional brevity — the Elder prefers face-to-face teaching to a lengthy letter, especially given the doctrinal sensitivity of the subject (vv.7-11).	Low-Medium. “ntawv thiab kua av xeeb” (NEW). Comprehension-level gap only (unfamiliar ancient writing materials); brief explanatory note sufficient, no collision.
mouth to mouth (face to face) στόμα πρὸς στόμα stoma pros stoma ”mouth to mouth”	Idiom for direct, in-person, oral communication (cf. Numbers 12:8 LXX of God speaking to Moses) face to face, in person, mouth to mouth	Expresses the Elder’s preference for personal presence and spoken teaching over written communication for matters requiring nuance and relational trust.	Low-Medium. “tim ntsej tim muag” (NEW — Hmong idiom, lit. “facing face facing eye,” the natural equivalent of “face to face”). A literal “ncauj rau ncauj” (mouth to mouth) rendering would sound unnatural/comprehension-poor in Hmong; the idiomatic equivalent is required. Comprehension-level substitution, not a doctrinal collision — logged for TM-revision review as an idiom-substitution decision.
our joy fulfilled ἡ χαρὰ ἡμῶν πεπληρωμένη hē chara hēmōn peplērōmenē ”our joy, having been filled/completed”	χαρά = joy (noun, distinct from the χαίρειν greeting-formula of v.10-11); πληρόω = to fill, complete, make full that our joy may be complete/full	Personal presence, not merely written correspondence, is what completes the relational joy the Elder already expressed at v.4.	Low. “kev zoo siab” (NEW — same term as v.4) + “puv npo” (full/complete, cross-referencing “nqi zog puv npo” at v.8). No collision; must be kept lexically distinct from χαίρειν (v.10-11), which is a greeting formula, not this noun for joy itself.
the children of your elect sister τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς ta tekna tēs adelphēs sou tēs eklektēs ”the children of your sister, the elect [one]“	Closing greeting from the Elder’s own local congregation (likely, if the “elect lady” is corporate, another sister-congregation; if individual, a literal family greeting) your elect sister’s children greet you, greetings from the children of your chosen sister	Parallels the letter’s opening address (v.1) and reinforces the corporate/familial warmth framing the entire doctrinal warning of vv.7-11 — the letter begins and ends in relational, not merely propositional, terms.	Low-Medium. “tus muam” (sister, NEW) + “uas raug xaiv” (elect, cross-referencing the “elect lady” entry at v.1). Same referent-ambiguity note (individual vs. corporate) applies as at v.1; flagged for consistency, not re-analyzed as a new risk.

Coverage note: All 13 verses of 2 John (the entirety of the book) have now received documented term-level analysis: vv.1-3 and vv.12-13 above (Part B), and vv.4-11 in Part A. No verse or chapter has been silently skipped, consistent with the full-book-coverage mandate; since 2 John contains only one chapter, full-book coverage and core-passage coverage jointly exhaust the letter.

---

Summary of New Doctrinal Risk Concentrations (for analysis/08_core_glossary.md cross-reference)

1. Warning against Deceivers Denying the Incarnation (v.7, v.9): highest-density new risk in the letter — πλάνος (deceiver), ἀντίχριστος (antichrist), and the extended flesh/incarnation phrase converge in a single two-verse span, paralleling the concentration the Romans baseline documented at Romans 1:16-17.
2. Hospitality and Doctrinal Discernment (v.10-11): direct, named cultural-collision risk with Hmong guest-honor customs; requires the most carefully worded teaching note of any term newly introduced in this curriculum.
3. Perseverance in the Teaching of Christ (v.9, v.5 “new commandment” contrast): surfaces a fresh sectarian-stream collision risk (claims of revelation “beyond” the apostolic deposit) not previously documented in the Romans baseline, logged here for the first time.
4. Walking in Truth and Love (vv.4-6): lowest new risk of the four doctrines — built almost entirely on already-stable Romans-baseline terms (qhov tseeb, kev hlub) plus one new comprehension-level idiom (taug kev, walking).