2 Peter — Semantic Analysis (Hmong Language Package)

0. Governing Conventions

This document extends, and never contradicts, the baseline Hmong Romans Language Package (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 baseline Translation Memory (TM) is reused verbatim below (e.g. Vajtswv, tus Tswv, Yexus Khetos, Vaj Ntsuj Plig, txiaj ntsim, kev xaiv, hwjchim, Txoj Kevcai, qhev, kev cawm dim, kev hlub, kev cia siab, kev ua siab ntev, Vaj Lug Kub, lub yeeb koob, tus tsis hwm Vajtswv, txoj kev tuag, kev puas tsuaj [from katakrima], dab mlom). Register, script (RPA), and citation conventions follow the baseline exactly. Where a term is genuinely new to this curriculum, it is logged here as a candidate TM addition pending [TRANSLATOR REVIEW NEEDED] sign-off per §9 of 12_ai_translation_requirements.md, and is carried into 08_core_glossary.md with a proposed risk tier using the baseline’s four-tier definitions (Critical / High / Medium / Low).

2 Peter is short (3 chapters, 61 verses) but doctrinally dense, and shares Hmong-specific collision risk with Romans in several places (fate/hmoov, spirit-possession/dab, ritual purity/dawb huv, shamanic power/hwjchim, sacrificial fij) while introducing several new collision categories unique to this book: mythic/folkloric narrative (dab neeg), spirit-mediumship and prophetic utterance, cosmic dissolution/underworld imprisonment imagery, and the concept of “partaking of the divine nature.”

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PART A — Core Passage Verse-by-Verse: 2 Peter 1:16-21

Greek text (SBLGNT collated): οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλ’ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος… (vv. 16-21)

Verse 16 — “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
cleverly devised myths σεσοφισμένοις μύθοις / sesophismenois mythois mythos = a traditional tale, legend, fable, invented story (root of Eng. “myth”); sesophismenoi = “cleverly crafted/contrived” (perfect passive of sophizō, “to make wise/clever,” often pejoratively “to fabricate cunningly”). Semantic range: fictional narrative vs. eyewitness fact.	KJV “cunningly devised fables”; ESV “cleverly devised myths”; NIV “cleverly invented stories”	Peter explicitly denies that apostolic gospel proclamation rests on invented legend; this is the anchor term for the doctrine of Reliability and Inspiration of Scripture — testimony is grounded in eyewitness fact, not folklore.	CRITICAL. The natural Hmong term for “myth/legend/folktale” is zaj dab neeg — literally “spirit-story” (dab = spirit, neeg = person/people), the standard genre-name for traditional Hmong oral legends. This is the correct, necessary rendering (no other Hmong word means “myth”), but it is doctrinally double-edged: because dab is the very morpheme flagged elsewhere as the idol/spirit-worship root (dab mlom = idol, pehawm dab = spirit worship), a careless hearer could either (a) wrongly assume Peter’s own testimony is being classed with spirit-lore, or (b) fail to see the sharp contrast Peter is drawing. A mandatory teaching note must state: Peter here rejects zaj dab neeg-type invented spirit-tales as the ground of his testimony, in favor of what he personally saw and heard — this verse is therefore a positive apologetic opportunity (Scripture is NOT folklore) if taught with the contrast made explicit, not a collision to be hidden.
power and coming δύναμιν καὶ παρουσίαν / dynamin kai parousian dynamis = might, capability (already TM); parousia = “presence, arrival, coming” — in Hellenistic usage, the ceremonial arrival/visitation of a king or dignitary.	KJV/ESV/NIV “power and coming”	Refers primarily to the transfiguration as a preview/guarantee of Christ’s future glorious return (2nd coming) — the anchor for The Certainty of Christ’s Return.	dynamis: reuse baseline hwjchim, mandatorily qualified as Yexus Khetos lub hwjchim (never bare). parousia: NEW, CRITICAL. Propose fixed phrase “Yexus Khetos Kev Rov Qab Los” (Jesus Christ’s Return). Risk: Hmong ancestor-veneration practice includes belief in ancestral spirits “returning” to visit descendants at ritual times (New Year offerings, hu plig soul-calling); must be taught with explicit anchoring to a single, final, bodily, cosmic, unrepeatable event — never a recurring ritual visitation.
eyewitnesses ἐπόπται / epoptai Lit. “overseers/those who have personally observed” — a term also used in Greco-Roman mystery religions for initiates who had “seen” the cultic revelation, but here used generically for firsthand observation.	KJV “eyewitnesses”; ESV/NIV “eyewitnesses”	Grounds apostolic authority in direct, personal sensory experience of the Transfiguration — core evidentiary term for Reliability and Inspiration of Scripture.	NEW, Medium. Propose “cov uas pom tim ntsej tim muag” (those who saw face-to-face/with their own eyes). No traditional-religion collision; comprehension-level term needing emphasis, since eyewitness-testimony as an epistemic category is not a native Hmong legal/rhetorical category in the same codified way as in Greco-Roman rhetoric — should be explained, not merely translated.
majesty μεγαλειότητος / megaleiotēs Grandeur, magnificence, splendor of a sovereign.	KJV “majesty”; ESV/NIV “majesty”	Describes the glorified Christ revealed at the Transfiguration, anticipating His return in glory.	NEW, High. Propose “Yexus Khetos lub hwjchim ci ntsa iab” (Christ’s majestic/radiant power). Reuses the Critical-flagged hwjchim root, so the same qualifier discipline applies — must always be anchored explicitly to Yexus Khetos, never left as a bare description of generic supernatural splendor (which would read identically to descriptions of powerful spirits in shamanic cosmology).

Verse 17 — “For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, saying, ‘This is my beloved Son, with whom I am well pleased’…”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
honor and glory τιμὴν καὶ δόξαν / timēn kai doxan timē = honor, worth, esteem; doxa = glory, splendor (already TM).	KJV/ESV/NIV “honor and glory”	The Father’s public vindication of the Son at the Transfiguration.	timē: NEW, Low. Propose “kev hwm” (honor/reverence), reusing the established hwm root already present in baseline tus tsis hwm Vajtswv (ungodly). doxa: reuse baseline lub yeeb koob.
the voice … was borne φωνῆς ἐνεχθείσης / phōnēs enechtheisēs From pherō, “to carry/bring/bear” — the divine voice is “carried” from heaven; same verb root recurs in v.21 (“men were carried along by the Holy Spirit”), forming a deliberate literary link between the Father’s voice at the Transfiguration and the Spirit’s inspiration of Scripture.	KJV “there came such a voice”; ESV “such a voice was borne”; NIV “a voice came”	Ties the reliability of the apostolic eyewitness testimony (v.17-18) directly to the reliability of prophetic Scripture (v.19-21) via the shared “borne/carried” verb — a key structural argument for Reliability and Inspiration of Scripture.	NEW, Medium. Propose “raug xa/coj los” (was brought/carried) for this instance, reserving the fuller phrase “raug Vaj Ntsuj Plig coj mus” for v.21’s specific Spirit-inspiration sense (see below) so the two “carryings” are recognizably parallel without being lexically identical. Translators must preserve the verbal echo between v.17 and v.21 in a teaching note even where exact repetition is not idiomatic.
Majestic Glory μεγαλοπρεπὴς δόξα / megaloprepēs doxa A reverential periphrasis/epithet for God the Father, avoiding direct use of the divine Name — “the Majestic Glory” itself speaks.	KJV/ESV “the Majestic Glory”; NIV “the Majestic Glory”	A circumlocution for God, consistent with Second Temple Jewish reverence for the divine Name; reinforces the Father’s supreme authority behind the Son’s vindication.	NEW, Low-Medium. Propose “Tus uas Muaj Lub Yeeb Koob Ci Ntsa Iab Kawg Nkaus” (The One who has utterly majestic/radiant Glory), reusing lub yeeb koob (baseline). Comprehension-level epithet; no collision, but requires a first-use footnote identifying it as a reverential title for God the Father, not a separate being.
beloved Son ὁ υἱός μου ὁ ἀγαπητός / ho huios mou ho agapētos huios = son (cf. baseline Leej Tub ntawm Vajtswv); agapētos = “beloved,” adjectival form of agapē (already TM kev hlub).	KJV/ESV/NIV “my beloved Son”	Direct citation of the Transfiguration voice (cf. Matt 17:5), affirming Christ’s unique divine sonship — reinforces Christology underlying the certainty of His return.	Reuse baseline Leej Tub ntawm Vajtswv; agapētos: NEW, Low, propose “tus uas kuv hlub” (the one I love), reusing hlub root.
with whom I am well pleased εἰς ὃν ἐγὼ εὐδόκησα / eis hon egō eudokēsa eudokeō = “to be well pleased,” root shares the “good pleasure/delight” domain with thelēma (will/pleasure, cf. baseline Vajtswv lub siab nyiam).	KJV/ESV/NIV “with whom I am well pleased”	Divine approval of the Son, echoing His unique standing before the Father.	NEW, Low. Propose “uas kuv lub siab nyiam kawg nkaus” (in whom my heart delights utterly), consistent with the established lub siab (liver/heart as seat of will/pleasure) convention used for thelēma theou.

Verse 18 — “…we ourselves heard this voice borne from heaven, for we were with him on the holy mountain.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
we ourselves heard ἡμεῖς ἠκούσαμεν / hēmeis ēkousamen Emphatic first-person plural — Peter stresses personal, direct auditory experience.	KJV/ESV/NIV “we ourselves heard”	Reinforces eyewitness (and “ear-witness”) authority for Reliability and Inspiration of Scripture.	No new lexical risk; reinforces the ἐπόπται entry above — render with emphatic Hmong subject marking, e.g. “peb tus kheej hnov”. Low.
the holy mountain τῷ ἁγίῳ ὄρει / tō hagiō orei hagios = holy, set apart, sacred; oros = mountain. Refers to the (unnamed) Mount of Transfiguration.	KJV/ESV/NIV “the holy mountain”	Marks the Transfiguration site as sanctified by God’s manifest presence — a specific, historical, one-time location, not a permanently venerated cultic site.	NEW, High. Propose “lub roob dawb huv” (the holy mountain), reusing dawb huv (baseline sanctification root). Risk: Hmong traditional cosmology includes venerated spirit-mountains (roob dab) understood as dwelling places of powerful spirits, visited for ritual purposes. Mandatory teaching note: this is a specific, one-time historical location sanctified by a unique divine event witnessed by named apostles, not an ongoing site of pilgrimage, ritual power, or resident spirits — the holiness is derived entirely from God’s momentary self-disclosure there, not from the mountain itself.

Verse 19 — “And we have the prophetic word more fully confirmed, to which you will do well to pay attention, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
the prophetic word τὸν προφητικὸν λόγον / ton prophētikon logon prophētikos = “prophetic,” adjective from prophētēs (one who speaks forth on behalf of another, esp. God); logos = word, message.	KJV “the word of prophecy”; ESV “the prophetic word”; NIV “the prophetic message”	Refers to the OT prophetic Scriptures (and by extension all inspired Scripture) as an even more stable ground of confidence than the (already reliable) eyewitness experience — central pillar of Reliability and Inspiration of Scripture.	NEW, CRITICAL. Propose “Vajtswv Txoj Lus uas Cev Los” (God’s Word that was relayed/prophesied) or “tej lus cev Vajtswv Lus”. Risk: Hmong shamanic practice (txiv neeb) includes mediums who claim to “speak for” or relay messages from spirits while in trance; biblical prophecy must be sharply distinguished as verbal revelation from the one true God, transmitted through conscious human authors under the Holy Spirit’s superintendence (see v.21), never through trance-possession or spirit-channeling techniques. Mandatory contrast-teaching required at every occurrence.
more fully confirmed βεβαιότερον / bebaioteron Comparative of bebaios, “firm, sure, reliable, guaranteed” — “we have [something] more sure/certain [than even the eyewitness experience just described].”	KJV “a more sure word”; ESV “the prophetic word more fully confirmed”; NIV “the word of the prophets made more certain”	A striking claim: written prophetic Scripture is more certain/stable a ground of confidence than even apostolic eyewitness experience — elevates the authority of the written Word.	NEW, Medium. Propose “ntseeg tau tseeb dua thiab ruaj khov dua” (can be trusted/relied upon more certainly and firmly). No traditional-religion collision; comprehension-level emphasis needed so the comparative force is not lost (Scripture > even eyewitness experience).
a lamp shining in a dark place λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ / lychnō phainonti en auchmērō topō lychnos = a hand-held oil lamp; auchmēros = dark, dry, squalid, murky.	KJV “a light that shineth in a dark place”; ESV “a lamp shining in a dark place”; NIV “a light shining in a dark place”	Scripture as guiding illumination amid present darkness/uncertainty until Christ’s return.	NEW, Low. Propose “teeb kub uas ci nyob rau qhov tsaus ntuj” (an oil lamp that shines in a dark place). Concrete imagery transfers cleanly; oil lamps/lanterns are a familiar traditional Hmong household object. No collision.
the morning star rises φωσφόρος ἀνατείλῃ / phōsphoros anateilē phōsphoros = “light-bearer,” the planet Venus as morning star; anatellō = to rise, dawn.	KJV “the day star arise”; ESV “the morning star rises”; NIV “the morning star rises”	Messianic imagery (cf. Num 24:17; Rev 22:16) anticipating the full dawning of Christ’s return in the believer’s heart/understanding.	NEW, Low-Medium. Propose “hnub qub kaj ntug tshwm sim” (the dawn/morning star appears). Comprehension-level imagery; no collision, though the messianic-star association should be footnoted since it is not self-evident from the image alone.
in your hearts ἐν ταῖς καρδίαις ὑμῶν / en tais kardiais hymōn kardia = heart, the seat of thought, will, and emotion in Greek anthropology.	KJV/ESV/NIV “in your hearts”	The internal, personal appropriation of prophetic truth.	NEW (formalizing established convention), Medium. Following the pattern already implicit in baseline (conscience, will of God both anchored in lub siab), render kardia consistently as “lub siab” (the liver, culturally the seat of will/emotion/thought in Hmong anthropology, parallel to but not identical with the baseline’s distinct ntsuj plig/Vaj Ntsuj Plig spirit-vocabulary). Must not be confused with the anthropological-spirit entry; kardia/siab and pneuma/ntsuj plig are different anthropological categories and must remain lexically distinct.

Verse 20 — “knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
prophecy of Scripture προφητεία γραφῆς / prophēteia graphēs prophēteia = the act/content of prophesying; graphē = writing, here “Scripture” (already TM Vaj Lug Kub).	KJV/ESV/NIV “prophecy of Scripture”	Establishes that biblical prophecy is a unified category grounded in divine origin, not human invention — direct support for Reliability and Inspiration of Scripture.	NEW, CRITICAL (paired with v.19’s prophētikos logos). Propose “kev cev Vajtswv Lus hauv Vaj Lug Kub” (the prophesying/relaying of God’s word within Scripture), reusing baseline Vaj Lug Kub. Same shamanic-mediumship collision risk as v.19; must be taught as a single, closed, divinely-sourced category, distinct in kind from any ongoing human “spirit-speaking” tradition.
one’s own interpretation ἰδίας ἐπιλύσεως / idias epilyseōs idios = one’s own, private; epilysis = “a releasing, a solving, an interpretation” — a rare word; scholarly debate whether it means the origin of prophecy (it did not originate in the prophet’s private initiative) or its interpretation (it cannot be privately/arbitrarily interpreted). Most English versions favor “interpretation.”	KJV “private interpretation”; ESV “someone’s own interpretation”; NIV “the prophet’s own interpretation”	Denies that Scripture’s meaning (or origin) is a matter of individual human invention — Scripture’s message is fixed by its divine Author, not negotiable by private opinion.	NEW, Medium. Propose “kev txhais raws li nws lub siab xav” (interpretation according to one’s own private opinion/thinking). No direct traditional-religion collision, but flag the textual-critical ambiguity (origin vs. interpretation) for translator note; either reading supports the same doctrinal conclusion (Scripture’s message is not humanly self-generated) and should be taught without forcing a single resolution of the technical debate.

Verse 21 — “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
by the will of man θελήματι ἀνθρώπου / thelēmati anthrōpou thelēma = will, desire, purpose (cf. baseline thelēma theou = Vajtswv lub siab nyiam); anthrōpos = man/human.	KJV “will of man”; ESV/NIV “human will”	Negates human initiative as the source of prophecy, setting up the positive contrast with divine agency in the same verse.	NEW, Low-Medium. Propose “tib neeg lub siab nyiam” (a human being’s own will/desire), directly mirroring the established Vajtswv lub siab nyiam construction for contrastive clarity. No collision; comprehension-level contrast term.
were carried along φερόμενοι / pheromenoi (present passive participle of pherō) “Being borne/carried/moved along” — the same verb root as v.17’s “the voice was borne.” Describes the prophets’ passive reception of active, purposeful divine guidance while remaining conscious, personal authors (cf. the verb’s nautical use of a ship being driven by wind).	KJV “moved by the Holy Ghost”; ESV “carried along by the Holy Spirit”; NIV “as they were carried along by the Holy Spirit”	The doctrinal center of verbal inspiration: human authors wrote genuinely as themselves, yet were so directed by the Holy Spirit that the result is God’s own word — foundational to Reliability and Inspiration of Scripture.	NEW, CRITICAL. Propose “raug Vaj Ntsuj Plig coj mus” (were led/carried by the Holy Spirit), mandatorily retaining the Vaj prefix per baseline rule. Highest-priority collision risk in this book: Hmong shamanic trance practice (ua neeb) is described as the practitioner being “ridden,” seized, or carried by a spirit while losing ordinary self-control and awareness during possession. “Carried along by the Spirit” must be explicitly taught as not possession-trance: the biblical authors remained conscious, coherent, personally responsible writers, purposefully guided (like a ship’s sail catching a steady wind) rather than losing identity/control to an invading spirit. This is the single highest-stakes disambiguation point in the entire book and should trigger mandatory human theologian review wherever it is rendered or taught, on the same footing as the baseline’s forbidden nkag (possession-verb) substitution for “sin entered the world” in Romans 5:12.
men spoke from God ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι / elalēsan apo theou anthrōpoi laleō = to speak, utter; apo theou = “from/originating out of God.”	KJV/ESV/NIV “men spoke from God”	Confirms dual authorship: genuinely human speech, genuinely divine source/origin.	NEW, Medium. Propose “tej tib neeg hais lus tuaj ntawm Vajtswv” (human beings spoke words originating from God). No collision; must be taught alongside the pheromenoi entry above as the positive statement of the human/divine dual-authorship balance.

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

Chapter 1 (1:1-15; vv. 16-21 treated in full above in Part A)

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Simon Peter, servant and apostle Σίμων Πέτρος, δοῦλος καὶ ἀπόστολος / Simōn Petros, doulos kai apostolos Proper name + double self-designation.	—	Establishes authorial identity and apostolic authority at the outset.	Proper name: NEW, Low, propose ad hoc transliteration “Ximoos Petus” (log for TM-revision). doulos: reuse baseline qhev, Critical qualifier discipline applies. apostolos: reuse baseline tus Tub Txib.
faith of equal standing ἰσότιμον πίστιν / isotimon pistin isotimos = “of equal value/honor” — the faith Gentile believers received is of the same precious kind as the apostles’.	KJV “like precious faith”; ESV “a faith of equal standing”; NIV “a faith as precious as ours”	Universalizes apostolic-grade faith to all believers regardless of status — relevant background for Growing in Christian Virtue (the virtue-chain begins from a common faith foundation).	pistis: reuse baseline kev ntseeg. isotimos: NEW, Low, propose “kev ntseeg uas muaj nqis zoo ib yam” (faith of equally great worth). No collision.
our God and Savior Jesus Christ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ / tou theou hēmōn kai sōtēros Iēsou Christou A grammatical construction in which “God” and “Savior” both describe the single subject “Jesus Christ” (Sharp’s rule) — a direct affirmation of Christ’s deity.	KJV/ESV/NIV “our God and Savior Jesus Christ”	Explicit deity-of-Christ text, parallel in weight to Romans 9:5; must be preserved, never diluted to “God, and [separately] our Savior.”	theos: reuse baseline Vajtswv. sōtēr: NEW, Medium, propose “tus Cawmseej” (Savior/Redeemer, existing Hmong Christian title), always anchored to Yexus Khetos per the baseline’s salvation-anchoring rule. High-priority theologian flag: the single-subject grammatical construction identifying Jesus as both “God” and “Savior” must not be obscured in Hmong syntax by inserting a separating conjunction that would suggest two referents.
grace and peace … in the knowledge of God χάρις καὶ εἰρήνη … ἐν ἐπιγνώσει τοῦ θεοῦ / charis kai eirēnē … en epignōsei tou theou epignōsis = “full/precise knowledge,” an intensified form of gnōsis (mere knowledge); recurring keyword in 2 Peter (1:2,3,8; 2:20).	KJV/ESV/NIV “grace and peace … in the knowledge of God”	Epignōsis of God/Christ is the root from which the entire virtue-chain and escape-from-corruption flow — central to Growing in Christian Virtue and Divine Nature and Escaping Corruption.	charis: reuse baseline txiaj ntsim (Critical). eirēnē: reuse baseline kev thaj yeeb. epignōsis: NEW, Medium, propose “kev paub tseeb (ntawm Vajtswv thiab Yexus Khetos)” (true/full knowledge of God and Christ), kept lexically distinct from plain gnōsis (below) by the added qualifier tseeb (“true/full”), consistently applied at every occurrence (1:2,3,8; 2:20; and cf. 3:18’s gnōsis).
his divine power … life and godliness τῆς θείας δυνάμεως … ζωὴν καὶ εὐσέβειαν / tēs theias dynameōs … zōēn kai eusebeian theios = “divine, of God” (adjective); eusebeia = “godliness, piety, reverence toward God expressed in conduct” — a keyword recurring at 1:3, 1:6, 1:7, 3:11.	KJV/ESV/NIV “his divine power … life and godliness”	Grounds all Christian virtue and escape from corruption in God’s own power, not human self-effort — central to both Growing in Christian Virtue and Divine Nature and Escaping Corruption.	dynamis: reuse baseline hwjchim, qualified “Vajtswv hwjchim”. eusebeia: NEW, Medium, propose “kev hwm Vajtswv” (reverence/honoring of God, reusing the established hwm Vajtswv root already present in baseline’s asebēs/ungodly entry — a deliberately positive mirror-term to the baseline’s negative tus tsis hwm Vajtswv).
glory and excellence / precious and great promises δόξα καὶ ἀρετή … τίμια καὶ μέγιστα ἐπαγγέλματα / doxa kai aretē … timia kai megista epangelmata aretē = “virtue, moral excellence,” a term from Greek ethical philosophy; epangelma = a solemn promise/pledge (cognate of baseline epangelia).	KJV “glory and virtue … exceeding great and precious promises”; ESV “glory and excellence … his precious and very great promises”; NIV “glory and goodness … very great and precious promises”	Aretē opens the virtue-chain of 1:5-7 and is the defining term for Growing in Christian Virtue; the promises ground believers’ hope for escaping corruption.	doxa: reuse baseline lub yeeb koob. aretē: NEW, Medium, propose “kev coj tus cwj pwm zoo” (excellent/virtuous conduct and character) — must be taught alongside a reminder that this virtue is the fruit of grace received (1:3-4), never its ground, echoing the baseline’s Critical caution against “ua zoo” (do-good) framing collapsing into works-righteousness. epangelma: reuse baseline lus cog tseg root.
partakers of the divine nature θείας κοινωνοὶ φύσεως / theias koinōnoi physeōs koinōnos = partner, sharer, participant; physis = nature, essential character. “Sharers in [God’s] divine nature.”	KJV/ESV/NIV “partakers of the divine nature”	The theological climax of 1:3-4: believers escape the world’s corruption by coming to share, in a real but strictly moral/relational (not ontological-identity) sense, in God’s own holy character and incorruptibility — the defining verse for Divine Nature and Escaping Corruption.	NEW, CRITICAL. Propose “tau koom nrog Vajtswv tus cwj pwm dawb huv thiab tsis txawj puas” (have come to share in God’s holy, incorruptible character). Risk: Hmong ancestor-veneration cosmology includes concepts of deceased ancestors attaining elevated spirit-status and of living persons ritually communing with the spirit-realm; a careless rendering (e.g., “become gods/spirits,” or a bare unqualified “nature/essence” word suggesting ontological merger) risks being heard as a doctrine of human apotheosis or spirit-communion parallel to ancestor deification. Mandatory teaching note: this is participation in God’s moral character and incorruption through the new birth and indwelling Spirit — a relational, ethical transformation, never an ontological absorption into deity or elevation to ancestral-spirit status. Requires human theologian review at every occurrence.
corruption … sinful desire φθορᾶς … ἐπιθυμίᾳ / phthoras … epithymia phthora = decay, ruin, corruption, moral/physical destruction; epithymia = strong desire, craving, lust.	KJV “corruption that is in the world through lust”; ESV “the corruption that is in the world because of sinful desire”; NIV “the corruption in the world caused by evil desires”	The corrupting power from which believers “escape” through partaking of the divine nature — core to Divine Nature and Escaping Corruption.	phthora: NEW, High, propose “kev lwj piam” (decay/rot/moral ruin), kept lexically distinct from baseline kev puas tsuaj (destruction/perdition, the outcome of judgment) since phthora denotes the ongoing corrupting process, reused again at 2:12,19. epithymia: NEW, Medium, propose “kev ntshaw (kev phem)” (craving/desire for evil). No direct collision but must not be confused with neutral desire/appetite.
the virtue-chain: faith, virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, love πίστιν, ἀρετήν, γνῶσιν, ἐγκράτειαν, ὑπομονήν, εὐσέβειαν, φιλαδελφίαν, ἀγάπην (1:5-7) A deliberately ordered ethical chain (sorites), each virtue supplying and building on the last.	KJV/ESV/NIV render each individually (faith, virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, love)	The programmatic outline for Growing in Christian Virtue — progressive, cumulative sanctification flowing from faith, culminating in love.	pistis reuse kev ntseeg; aretē as above; gnōsis: NEW, Low-Medium, propose “kev paub” (knowledge, plain form, kept distinct from the intensified epignōsis = kev paub tseeb); egkrateia: NEW, Low-Medium, propose “kev tswj lub siab” (self-control/mastery over one’s own heart-desires); hypomonē reuse baseline kev ua siab ntev; eusebeia as above (kev hwm Vajtswv); philadelphia: NEW, Low, propose “kev hlub cov kwvtij ntseeg” (love for fellow believers, a species-specific narrowing of agapē); agapē reuse baseline kev hlub. No traditional-religion collisions in this chain; primarily comprehension/sequencing risk — the cumulative, additive logic of the chain (each virtue built upon, not replacing, the last) should be preserved in teaching notes.
cleansed from former sins / calling and election καθαρισμοῦ τῶν πάλαι … κλῆσιν καὶ ἐκλογήν / katharismou tōn palai … klēsin kai eklogēn (1:9-10) katharismos = cleansing, purification; klēsis = calling; eklogē = election/choosing (already TM).	KJV/ESV/NIV “cleansed/purged from his old sins”; “calling and election”	Ties present virtue-growth to the once-for-all cleansing of conversion and to God’s prior sovereign calling/election — direct link to the baseline’s Critical Election doctrine.	katharismos: NEW, Medium, propose “kev raug ntxuav kom huv” (being washed/cleansed), kept distinct from baseline kev raug ua kom dawb huv (sanctification, an ongoing process) since this is the once-for-all cleansing at conversion; flag risk of assimilation to folk ritual-purification if not anchored to the finished work of Christ. klēsis: NEW, Medium, propose “kev raug hu” (the calling), paired mandatorily with eklogē = reuse baseline kev xaiv (Vajtswv xaiv raws li nws lub siab nyiam), Critical, volitional-clause qualifier mandatory per the baseline’s Election rule — this passage directly imports the baseline’s Critical Election-doctrine collision risk (hmoov/fate) into 2 Peter and must be handled identically.
tent / body; my departure τῷ σκηνώματι … τὴν ἔξοδόν μου / tō skēnōmati … tēn exodon mou (1:13-15) skēnōma = tent, tabernacle, a temporary dwelling — metaphor for the mortal body; exodos = “a going out,” a euphemism for death (cf. the Exodus).	KJV “tabernacle … my decease”; ESV “body … my departure”; NIV “tent … my departure”	Peter frames his approaching martyrdom as a temporary tent being folded up, not an ultimate ending — background hope for The Certainty of Christ’s Return.	skēnōma: NEW, Low-Medium, propose “lub cev nyob ib ntus no” (this temporary/provisional body), rather than a literal “tent” image which could confuse rather than illuminate. exodos: NEW, Low, propose reuse of baseline txoj kev tuag root, softened as “kuv txoj kev mus” (my going/departure). No collision.

Chapter 2 — False Teachers and Their Judgment

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
false prophets … false teachers ψευδοπροφῆται … ψευδοδιδάσκαλοι / pseudoprophētai … pseudodidaskaloi (2:1) pseudo- prefix (“false”) + prophētēs (prophet) / didaskalos (teacher).	KJV/ESV/NIV “false prophets … false teachers”	The defining category for False Teachers and Their Judgment — those who falsely claim the mantle of God-given teaching/prophetic authority for personal gain.	NEW, CRITICAL. Propose “cov cev Vajtswv Lus cuav” (false ones who [claim to] relay God’s word) and “cov xibhwb qhia txhaum” (teachers who teach falsehood/error), built on the same cev Vajtswv Lus root as v.19-20’s genuine prophecy entries to make the false/true contrast lexically visible. Risk: must be carefully taught as a warning internal to the Christian community (professing believers who distort true teaching for gain), not a blanket comparison to Hmong shamanic practitioners (txiv neeb) as a category — conflating the two would wrongly imply Christian false-teacher warnings are primarily an attack on traditional Hmong religious leaders as a class rather than a warning about corrupted Christian teaching.
destructive heresies αἱρέσεις ἀπωλείας / haireseis apōleias (2:1) hairesis = a chosen opinion/sect/faction (already partially TM as divisions_factions in the Romans sense of church-splitting strife); apōleia = destruction, ruin, perdition. Here the combination denotes soul-destroying false doctrine, not mere ecclesial factionalism.	KJV “damnable heresies”; ESV “destructive heresies”; NIV “destructive heresies”	A more severe category than the Romans-baseline divisions_factions; must be kept lexically distinguishable — this is heresy that damns, not merely divides.	NEW, High. Propose “kev qhia yuam kev uas coj mus rau kev puas tsuaj” (false/deviant teaching that leads to destruction), explicitly distinct from baseline kev sib cais ua pab ua pawg (mere factionalism). apōleia: NEW, Medium, propose reuse of the baseline’s kev puas tsuaj root (already used for katakrima/no-condemnation’s negative pole), formalized here as its own TM entry for “destruction/perdition” as a judgment-outcome.
denying the Master who bought them τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι / ton agorasanta autous despotēn arnoumenoi (2:1) despotēs = master, absolute owner/sovereign (distinct from the more general kyrios); agorazō = to buy/purchase in the marketplace, redemption-purchase language.	KJV/ESV/NIV “the Master who bought them”	Applies purchase/ownership imagery to Christ’s redemptive lordship over false teachers who nonetheless reject Him — connects to the baseline’s doulos/qhev and apolytrōsis/kev txhiv redemption vocabulary.	NEW, Medium-High. Propose “tus Tswv uas Muaj Cai Kav thiab yuav lawv” (the Lord who has ruling authority and who bought them), distinguishing despotēs from the generic baseline tus Tswv (kyrios) by the added ownership/purchase clause, and reusing the baseline kev txhiv (redemption) semantic domain. Must anchor the purchase-language to Christ’s atoning death, not to any custom of literal debt-slave purchase without that anchor.
angels who sinned … cast into (chains of) gloomy darkness ἀγγέλους ἁμαρτήσαντας … σειραῖς ζόφου ταρταρώσας / angelous hamartēsantas … seirais zophou tartarōsas (2:4) angelos = messenger, angel; tartaroō = “to cast into Tartarus” (the Greek mythological abyss/underworld prison), a unique NT usage; zophos = gloom, thick darkness.	KJV “cast them down to hell … chains of darkness”; ESV “cast them into hell … chains of gloomy darkness”; NIV “sent them to hell, putting them in chains of darkness”	Establishes the certainty of angelic (and by extension human) judgment for rebellion — the opening exhibit for False Teachers and Their Judgment.	angelos: NEW, Low, propose “tus tim tswv saum ntuj” (heavenly messenger/angel). tartaroō/imprisonment imagery: NEW, CRITICAL. Propose a deliberately non-mythological, descriptive rendering: “raug muab kaw rau qhov tsaus ntuj tsaus nti (tos kev txiav txim)” (were shut up/confined in thick darkness, awaiting judgment) rather than importing “Tartarus” or any named underworld-realm term. Risk: Hmong shamanic cosmology (ua neeb) involves the ritual specialist journeying to and negotiating within multiple named spirit-world realms/levels to retrieve souls or bargain with spirits; a translated “underworld prison” term risks being assimilated into this existing multi-level spirit-cosmology framework. Must remain strictly descriptive (confinement, darkness, awaiting judgment) rather than naming or mapping a specific mythic realm, and must be flagged for theologian review at every occurrence.
the flood … Noah … a preacher of righteousness κατακλυσμὸν … Νῶε … δικαιοσύνης κήρυκα / kataklysmon … Nōe … dikaiosynēs kēryka (2:5) kataklysmos = deluge, flood (root of Eng. “cataclysm”); kēryx = herald, proclaimer.	KJV/ESV/NIV “flood … Noah … preacher of righteousness”	Establishes a second historical exhibit of God’s judgment coupled with His mercy toward the righteous remnant (Noah).	kataklysmos: NEW, Low-Medium, propose “dej nyab loj thoob ntiajteb” (the great flood that covered the whole earth). Note: Hmong oral tradition includes its own flood-narratives, which may serve as a positive cultural bridge for comprehension rather than a collision — flag for a supplementary illustrative note rather than a warning. Nōe: proper name, propose ad hoc transliteration “Nau-a” (log for TM-revision). dikaiosynē reuse baseline kev ncaj ncees.
Sodom and Gomorrah … reduced to ashes … Lot … righteous Σοδόμων καὶ Γομόρρας … τεφρώσας … Λώτ … δίκαιον / Sodomōn kai Gomorras … tephrōsas … Lōt … dikaion (2:6-8) Proper names; tephroō = to reduce to ashes (unique NT word).	KJV/ESV/NIV “Sodom and Gomorrah … to ashes … Lot … righteous”	Third historical exhibit; establishes both certain judgment on the wicked and certain rescue of the righteous — the twin themes of False Teachers and Their Judgment.	Proper names: NEW, Low, propose ad hoc transliterations “Xaudoos thiab Kaumaulaj”, “Los” (log for TM-revision, distinguish from the number “los”/“come” contextually). dikaios reuse baseline tus ncaj ncees.
sensuality / defiling lust ἀσελγείᾳ … μιασμοῦ / aselgeia … miasmou (2:2, 2:10) aselgeia = unrestrained sensuality, licentiousness; miasmos = defilement, moral pollution/stain.	KJV “pernicious ways/lasciviousness”; ESV “sensuality”; NIV “depravity”	Characterizes the moral corruption of the false teachers, in contrast to the virtue-chain of ch.1.	aselgeia: NEW, Medium, propose “kev ua nkauj ua nraug qias vuab tsuab” (shameless sexual immorality). miasmos: NEW, Medium, propose “kev qias tsis huv” (defiling impurity), kept distinct from ritual-purity dawb huv vocabulary to avoid assimilation into folk-purification categories.
despising authority / glorious ones (angelic beings) κυριότητος καταφρονοῦντες … δόξας βλασφημοῦντες / kyriotētos kataphronountes … doxas blasphēmountes (2:10) kyriotēs = lordship, dominion, ruling authority; blasphēmeō = to speak evil of, revile, slander (cognate of Eng. “blasphemy”).	KJV/ESV/NIV “despise authority … blaspheme … glorious ones”	Depicts the false teachers’ arrogant contempt even for legitimate spiritual authorities/beings, in contrast to the reverence expected of believers.	kyriotēs: NEW, Medium, propose “tus muaj cai kav” (one who has ruling authority). blasphēmeō: NEW, Medium, propose “hais lus phem rau” (speak evil against/slander). No direct collision; comprehension-level.
irrational animals / waterless springs / mists driven by a storm ἄλογα ζῷα … πηγαὶ ἄνυδροι … ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι (2:12, 17) Descriptive nature-imagery for the false teachers’ futility and coming destruction.	KJV/ESV/NIV render each descriptively	Vivid imagery reinforcing the certainty and futility of the false teachers’ fate.	NEW, Low. Render descriptively (e.g. “tsiaj tsis txawj xav”, “qhov dej uas qhuav lawm”, “pa av uas cua ntsawj mus”) — concrete natural imagery transfers cleanly, no traditional-religion collision.
slaves of corruption δοῦλοι … τῆς φθορᾶς / douloi tēs phthoras (2:19) doulos (already TM qhev) + phthora (see ch.1 entry, kev lwj piam).	KJV/ESV/NIV “slaves of corruption”	Ironic reversal: false teachers promise freedom (v.19) while being themselves enslaved to moral ruin — reinforces False Teachers and Their Judgment.	Reuse baseline qhev + the ch.1 kev lwj piam entry: “qhev rau kev lwj piam”. eleutheria (freedom, the false promise): NEW, Low-Medium, propose “kev ywj pheej” (freedom/liberty). No collision; irony must be preserved in teaching (a false, self-defeating promise).
the holy commandment τῆς ἁγίας ἐντολῆς / tēs hagias entolēs (2:21) entolē = commandment, injunction.	KJV/ESV/NIV “the holy commandment”	The body of apostolic ethical instruction that false teachers/apostates abandon.	NEW, Low-Medium. Propose “Vajtswv tej lus samhwm dawb huv” (God’s holy commandments), reusing dawb huv. No collision.
the dog … the sow (proverbial imagery) κύων … ὗς / kyōn … hys (2:22) Proverbial imagery (cf. Prov 26:11) of an animal returning to its own filth, illustrating apostasy as reversion to a former corrupt state.	KJV/ESV/NIV “dog … its own vomit … sow … wallowing in the mire”	Vivid closing image for the futility and self-degradation of abandoning true faith after tasting it.	NEW, Medium. Render proverbially: “dev uas rov qab noj nws cov ntuav”, “npua uas rov qab dhia rau hauv cov qav dej”. Flag: pigs (npua) are the primary sacrificial animal in Hmong shamanic spirit-appeasement ritual (fij dab); while this proverb’s point is about moral degradation/reversion to filth (not sacrifice), a teaching note should clarify no connection to sacrificial ritual is intended, to prevent unintended cross-association.

Chapter 3 — The Day of the Lord, Patience of God’s Timing, Final Judgment

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
scoffers … following their own sinful desires ἐμπαῖκται … κατὰ τὰς ἰδίας ἐπιθυμίας αὐτῶν πορευόμενοι / empaiktai … epithymias (3:3) empaiktēs = a mocker, scoffer (rare word, from empaizō, “to mock/deride”); epithymia as in ch.1.	KJV/ESV/NIV “scoffers … following their own sinful desires”	Predicts the rise of mockers who deny the Parousia — introduces the doctrine of The Day of the Lord and Final Judgment and The Certainty of Christ’s Return together.	NEW, Medium. Propose “cov thuam luag” (mockers/scoffers). No direct traditional-religion collision; comprehension-level term.
Where is the promise of his coming? ποῦ ἐστιν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ; / pou estin hē epangelia tēs parousias autou (3:4) Rhetorical mocking question; epangelia (already TM lus cog tseg) + parousia (see Part A, v.16).	KJV/ESV/NIV “Where is the promise of his coming?”	The scoffers’ core objection — apparent divine delay taken as proof of non-fulfillment — directly answered by the doctrine of Patience of God’s Timing.	Reuse baseline lus cog tseg + the Part A parousia entry (Yexus Khetos Kev Rov Qab Los). Same Critical anchoring discipline applies.
one day is as a thousand years μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη / mia hēmera para kyriō hōs chilia etē (3:8) Citation/echo of Psalm 90:4; God’s relationship to time transcends human measurement.	KJV/ESV/NIV “with the Lord one day is as a thousand years”	Foundational verse for Patience of God’s Timing — God’s “delay” is not delay at all from His eternal vantage point.	NEW, Medium. Propose “ib hnub rau tus Tswv zoo li ib txhiab xyoo”. No collision; comprehension-level, may benefit from an illustrative note since Hmong traditional timekeeping (lunar/agricultural calendar, generational reckoning) does not have an equivalent “divine timescale” concept to draw on — treat as a comprehension gap, not a collision.
the Lord is not slow … but is patient, not wishing that any should perish, but that all should reach repentance οὐ βραδύνει … ἀλλὰ μακροθυμεῖ … μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι / bradynei … makrothymei … metanoian (3:9) bradynō = to be slow/delay; makrothymeō/makrothymia = to be longsuffering/patient (a distinct word-family from hypomonē, “endurance,” already TM); metanoia = a change of mind/heart, repentance.	KJV/ESV/NIV “the Lord is not slow … but is patient … not wishing any should perish but all reach repentance”	The theological center of Patience of God’s Timing: God’s delay is purposeful mercy giving opportunity for repentance, not indifference, weakness, or impersonal cosmic timing.	makrothymia: NEW, HIGH. Propose “Vajtswv txoj kev ua siab ntev tos” (God’s patience that waits), deliberately distinct from baseline kev ua siab ntev (hypomonē, human endurance under trial) by the added qualifier tos (waiting/expecting). Risk: Hmong traditional cosmology contains impersonal fate/timing concepts (hmoov, ritual-calendar auspiciousness) governing when events “should” occur; God’s patience must be taught as personal, purposeful, relational forbearance aimed at giving opportunity for repentance — never as an impersonal cosmic clock or fated delay. Same collision family as the baseline’s Critical Election entry (hmoov forbidden for eklogē) and should be flagged for equivalent scrutiny. metanoia: NEW, Medium, propose “kev thim siab dua tshiab” (turning the heart anew/back to God), kept lexically distinct from baseline hloov siab tshiab (renewal of the mind, anakainōsis, an ongoing Spirit-wrought transformation) since metanoia denotes the initial turning from sin, not ongoing transformation.
the Day of the Lord will come like a thief ἡμέρα κυρίου … ὡς κλέπτης / hēmera kyriou … hōs kleptēs (3:10) hēmera = day; kyrios already TM (tus Tswv); kleptēs = thief.	KJV/ESV/NIV “the day of the Lord will come like a thief”	The central named term for The Day of the Lord and Final Judgment.	NEW, CRITICAL (though built entirely from already-TM roots). Propose fixed phrase “Hnub ntawm tus Tswv” (the Day of the Lord), reusing baseline tus Tswv; must always be capitalized-equivalent/marked as a fixed eschatological title, not read as merely “some day belonging to God” generically. Thief-imagery: NEW, Low, straightforward, no collision.
the heavens will pass away … the heavenly bodies will be burned up and dissolved οἱ οὐρανοὶ … παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται / hoi ouranoi pareleusontai, stoicheia de kausoumena lythēsetai (3:10,12) stoicheion = a fundamental element/component — here likely the heavenly bodies (sun, moon, stars) or the elemental substances of the cosmos; lyō = to loosen, dissolve, destroy.	KJV “the elements shall melt with fervent heat”; ESV “the heavenly bodies will be burned up and dissolved”; NIV “the heavenly bodies will be burned up”	Describes the cosmic dissolution accompanying final judgment — core imagery for The Day of the Lord and Final Judgment.	NEW, Medium. Propose “tej yam huv cua ntuj” (the elements/bodies of the heavens) for stoicheia, and descriptively “yuav raug hlawv kub thiab yaj/ploj mus” (will be burned and melt away/vanish) for the dissolution verbs. No direct traditional-religion collision identified; primarily a comprehension gap regarding ancient cosmology — flag for an explanatory note, and note that Hmong creation/destruction folk-narratives could serve as a possible illustrative bridge if handled carefully (opportunity, not risk).
new heavens and a new earth, in which righteousness dwells καινοὺς οὐρανοὺς καὶ γῆν καινήν, ἐν οἷς δικαιοσύνη κατοικεῖ / kainous ouranous kai gēn kainēn, en hois dikaiosynē katoikei (3:13) kainos = new (in kind, not merely in time); katoikeō = to dwell, inhabit permanently.	KJV/ESV/NIV “new heavens and a new earth in which righteousness dwells”	The positive eschatological hope answering the scoffers’ mockery — final, righteous renewal of all creation, closely tied to The Certainty of Christ’s Return and The Day of the Lord and Final Judgment.	NEW, Medium-High. Propose “lub ntuj tshiab thiab lub ntiajteb tshiab, uas Vajtswv txoj kev ncaj ncees nyob hauv”, reusing baseline Vajtswv txoj kev ncaj ncees. Must be taught as God’s promised, singular, final, linear renewal (not a cyclical destruction-and-recreation pattern, should any such cyclical cosmology exist in local folk tradition) — flag as Medium-High to ensure the linear, once-for-all eschatological framing is preserved against any cyclical-cosmology assimilation.
without spot or blemish ἄσπιλοι καὶ ἀμώμητοι / aspiloi kai amōmētoi (3:14) aspilos = unstained, spotless; amōmētos = blameless, without fault.	KJV/ESV/NIV “without spot and blameless”	Ethical goal for believers awaiting the Day of the Lord — ties The Day of the Lord to ongoing Growing in Christian Virtue.	NEW, Low-Medium. Propose “tsis muaj chaw thuam thiab dawb huv” (without blemish and holy), reusing dawb huv. No collision.
our beloved brother Paul … in all his letters … hard to understand … twist τοῦ ἀγαπητοῦ … ἀδελφοῦ Παύλου … ἐν πάσαις ταῖς ἐπιστολαῖς … δυσνόητά τινα … στρεβλοῦσιν / Paulou … dysnoēta … streblousin (3:15-16) streblousin = “twist, distort” (from streblos, “twisted”), used elsewhere of torture-racks — a vivid verb for willful misinterpretation.	KJV/ESV/NIV “Paul … in all his letters … some things hard to understand … twist”	Explicitly identifies Paul’s letters as “Scripture” (γραφαί), a key canon-formation data point; warns against willful distortion of apostolic writings — directly reinforces Reliability and Inspiration of Scripture and warns against the very kind of false teaching described in ch.2.	Proper name: reuse baseline-tradition transliteration “Povlauj” (already established per the baseline register note). streblousin: NEW, CRITICAL, propose “muab txhais yuam kev” (interpret/twist wrongly/deceptively) or more vividly “muab tig txhais dawm ceg” (twist/bend the interpretation), reusing the imagery-root of baseline’s stumbling_block (dawm ceg). Must be taught with the same weight as the ch.1 warning against private/self-generated interpretation (v.20) — willful scriptural distortion is itself judged (2:1-3’s false-teacher condemnation applies).
unstable and untaught / grow in grace and knowledge ἀστήρικτοι … αὐξάνετε ἐν χάριτι καὶ γνώσει / astēriktoi … auxanete en chariti kai gnōsei (3:16-18) astēriktos = unstable, unanchored (a nautical/architectural metaphor, “not fixed firmly”); auxanō = to grow, increase.	KJV/ESV/NIV “unstable … grow in grace and knowledge”	The book’s closing exhortation ties every doctrine together: stability comes from grounded knowledge, and the whole Christian life is summarized as ongoing growth in grace and knowledge — the capstone verse for Growing in Christian Virtue.	astēriktos: NEW, Low-Medium, propose “tsis ruaj khov” (not firm/stable). auxanō: NEW, Low, propose “loj hlob” (grow, as of a plant/child — a warm, positive, already-familiar Hmong metaphor). charis reuse baseline txiaj ntsim (Critical); gnōsis reuse the ch.1 entry kev paub. Fixed closing phrase: “loj hlob rau hauv txiaj ntsim thiab kev paub Yexus Khetos”.

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Summary Cross-Reference to Assigned Doctrines

Doctrine	Primary Supporting Terms/Passages
The Reliability and Inspiration of Scripture	mythos (1:16), epoptēs (1:16), prophētikos logos/prophēteia (1:19-20), epilysis (1:20), pheromenoi (1:21), streblousin (3:16)
Growing in Christian Virtue	aretē, epignōsis/gnōsis, egkrateia, hypomonē, eusebeia, philadelphia, agapē (1:5-8), aspiloi kai amōmētoi (3:14), auxanete en chariti kai gnōsei (3:18)
False Teachers and Their Judgment	pseudoprophētai/pseudodidaskaloi, haireseis apōleias, despotēs (2:1), tartaroō (2:4), historical exhibits (2:4-9), kyōn/hys proverb (2:22)
The Certainty of Christ’s Return	dynamis kai parousia (1:16), epangelia tēs parousias (3:4), kainous ouranous kai gēn kainēn (3:13)
The Day of the Lord and Final Judgment	hēmera kyriou (3:10), stoicheia ... lythēsetai (3:10,12), krima/krisis, tēreō (kept for judgment, 2:4,9,17;3:7)
Patience of God’s Timing	mia hēmera ... hōs chilia etē (3:8), makrothymia, bradynei, metanoia (3:9)
Divine Nature and Escaping Corruption	theias physeōs koinōnoi (1:4), phthora, epithymia (1:4; 2:12,19)

Full-book coverage confirmation: All three chapters of 2 Peter have been reviewed. Chapter 1 (vv.1-15 plus the core-passage vv.16-21) contributes the majority of new load-bearing terms tied to Scripture’s reliability, divine nature, and Christian virtue. Chapter 2 contributes the majority of new terms tied to false teachers and judgment. Chapter 3 contributes the majority of new terms tied to the Day of the Lord, Christ’s return, and God’s patience. No chapter is doctrinally “thin” in this short letter; none is logged as contributing zero new vocabulary.