2 Thessalonians — Semantic Analysis (Hmong Language Package)

0. Governing Note

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 Romans Translation Memory is reused exactly — same Hmong string, same qualifier obligations, same risk tier — whenever it recurs in 2 Thessalonians. New terms surfaced here (proper nouns and vocabulary with no Romans-package entry) are proposed with a risk tier and are flagged for TM-revision review before being treated as permanent, per the baseline’s escalation rule for genuinely new theological terms.

Risk tier definitions are inherited unchanged from assets/bible_term_registry.json:

• Critical — doctrinally load-bearing term with a strong, specific collision with Hmong traditional religion that could invert or neutralize the doctrine if unaddressed.
• High — real potential for confusion with a specific traditional-religious concept/practice; manageable with a documented disambiguating strategy.
• Medium — partial semantic mismatch, register gap, or comprehension gap, no direct collision with a competing religious system.
• Low — already-stable, safe rendering with minimal ambiguity.

Full-book coverage mandate: all three chapters of 2 Thessalonians are analyzed below; no chapter is silently skipped.

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PART A — Core Passage Verse-by-Verse: 2 Thessalonians 2:1-12

2:1 — Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν

• ἀδελφοί (adelphoi) — lit. “brothers, siblings from the same womb”; semantic range: blood kin → fellow members of the faith-community. English variants: “brothers,” “brothers and sisters.” Contextual meaning: Paul’s affectionate, familial address to the whole congregation. Hmong: kwvtij (NEW — Low risk). Established, warm existing Hmong term for kin/fellow-believers; no traditional-religion collision; recommend permanent TM entry.
• παρουσία (parousia) — lit. “presence, arrival”; semantic range: a dignitary’s official/state arrival → the technical NT term for Christ’s second coming. English variants: “coming,” “advent,” “arrival.” Contextual meaning: the climactic, visible, royal return of the Lord Jesus — the anchor concept of the whole chapter. Hmong: tus Tswv txoj kev los (NEW — Medium-High risk). Reuses baseline tus Tswv. Risk is elevated because the same Greek word (parousia) is reused at 2:9 for the lawless one’s counterfeit “coming” — the two must be kept visibly distinct in Hmong (see 2:9 below) or hearers may blur Christ’s return with the impostor’s arrival.
• ἐπισυναγωγή (episynagōgē) — lit. “a gathering together to”; semantic range: assembling, mustering. Contextual meaning: believers’ being gathered to Christ at His return (cf. Matt 24:31). Hmong: kev sib sau ua ke rau ntawm tus Tswv (NEW — Low-Medium risk). Descriptive phrase, no collision; comprehension-level only.

2:2 — εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι, μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε δι᾽ ἐπιστολῆς ὡς δι᾽ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου

• σαλευθῆναι (saleuthēnai) — lit. “to be shaken, tossed” (of a ship at anchor). Contextual meaning: emotional/doctrinal destabilization. Hmong: raug tsim kom ntxhov siab (NEW — Low risk).
• πνεῦμα (pneuma, here = a purported prophetic utterance) — must NOT be rendered with the Holy-Spirit-reserved Vaj Ntsuj Plig; this is a claimed spirit-message, possibly false. Hmong: tej lus uas hais tias yog los ntawm ib tug ntsuj plig (NEW — High risk). Flag: must be rendered so as to preserve ambiguity about the message’s truthfulness while never applying Vaj Ntsuj Plig to a claim Paul is warning against.
• ἡμέρα τοῦ κυρίου (hēmera tou kyriou) — lit. “day of the Lord.” Semantic range: OT eschatological Day-of-YHWH judgment/vindication motif, taken up by Paul for Christ’s return in judgment. English variants: “Day of the Lord,” “that Day.” Contextual meaning: the central term of the Day-of-the-Lord doctrine — the decisive, future day of divine judgment and deliverance. Hmong: Hnub ntawm tus Tswv (NEW — High risk). Reuses baseline tus Tswv. No direct lexical collision with animism was located, but the doctrinal weight is maximal and there is a real risk of collapsing this into a vague, generic “someday” or being heard through the lens of divination/omen-reading “lucky/unlucky day” folk categories if not explicitly anchored to Christ’s visible, judicial return (2:8). Recommend mandatory teaching note at every occurrence.

2:3 — μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας

• ἐξαπατήσῃ (exapatēsē) — “deceive thoroughly, delude.” Hmong: dag ntxias (NEW — Medium risk; see also 2:10-11 below, same root).
• ἀποστασία (apostasia) — lit. “a standing away from, defection, revolt.” Semantic range: political revolt → religious defection/apostasy. English variants: “rebellion,” “apostasy,” “falling away.” Contextual meaning: a decisive, end-time mass turning-away from God that must precede the Day of the Lord — core term for both the Day-of-the-Lord and Man-of-Lawlessness doctrines. Hmong: kev fav xeeb tso Vajtswv tseg (NEW — Critical risk). No existing fixed Hmong Christian term was located in the baseline. Risk is Critical because of doctrinal centrality (this is the signal-event Paul says must happen first) combined with total absence of a stable prior rendering; must never be softened to mere “confusion” or “wandering,” which would lose the decisive, willful character of the Greek.
• ἄνθρωπος τῆς ἀνομίας (anthrōpos tēs anomias) — lit. “the man of lawlessness.” ἀνομία (anomia) is a-privative + nomos (“law”) — lit. “no-law-ness,” the negation of the very nomos root that underlies the baseline’s Critical-risk Txoj Kevcai entry. Semantic range: lawlessness as a moral condition → personified eschatological embodiment of hostility to God’s law. English variants: “man of lawlessness,” “man of sin” (variant reading ἁμαρτίας in some MSS, noted for translator awareness). Contextual meaning: the climactic human agent of end-time rebellion, the central figure of the Man-of-Lawlessness doctrine. Hmong: tus neeg fav Vajtswv Txoj Kevcai (NEW — Critical risk). Deliberately built ON TOP OF the baseline’s fixed Txoj Kevcai (ntawm Vajtswv / Mauxes) term so the qualifier discipline already established for Law-collision is inherited automatically: this figure is defined precisely by his opposition to God’s Law, not to generic custom. Anomia alone (without “Man of”) is rendered kev fav Vajtswv Txoj Kevcai (see glossary #7) and must always retain the Vajtswv Txoj Kevcai root, never drift into kev tsis ncaj ncees (unrighteousness) or kev txhaum (sin) generically, which would blur this term with ordinary sin vocabulary and lose its specific “anti-Law” force.
• υἱὸς τῆς ἀπωλείας (huios tēs apōleias) — lit. “son of destruction/perdition” — a Hebraic idiom (huios + genitive of quality) meaning “one destined for/characterized by destruction.” English variants: “son of perdition,” “son of destruction,” “destined for destruction.” Hmong: tus tub uas yuav raug puas tsuaj (NEW — Critical risk). Forbidden substitution: this phrase must NEVER be rendered using the honorific Leej Tub, which is permanently reserved in the Romans TM for Christ’s unique divine sonship (Leej Tub ntawm Vajtswv). Using Leej Tub here would create a blasphemous formal parallel between the Man of Lawlessness and the Son of God — the lower-case, non-honorific tus tub is mandatory.

2:4 — ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός

• ὁ ἀντικείμενος (ho antikeimenos) — lit. “the one lying/positioned against,” “the adversary/opponent.” Hmong: tus uas tawm tsam Vajtswv (NEW — Medium risk).
• σέβασμα (sebasma) — lit. “an object of religious veneration/worship.” Related root to sebomai (worship). Hmong: tej khoom uas raug pehawm (NEW — High risk). Directly touches the baseline’s flagged pehawm term (#71, High risk, “always anchor object explicitly”): here the text describes the lawless one usurping every object/being that receives pehawm-type veneration, so the passage itself performs the very idolatry-contrast the baseline already requires teaching for.
• ναὸν τοῦ θεοῦ (naos tou theou) — “the temple of God.” Hmong: lub Tuam Tsev ntawm Vajtswv (NEW — Medium risk; comprehension gap — no Hmong cultural equivalent of a fixed temple building — requires an explanatory note, whether read literally of a future rebuilt temple or figuratively of the church).
• ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός — “publicly demonstrating himself to be God.” Contextual theological meaning: self-deification, the ultimate blasphemous claim, directly reusing the baseline’s theos/Vajtswv term in a false, usurping sense. Hmong: qhia tias nws yog Vajtswv (NEW — Critical risk). Must always be marked as a false, blasphemous claim (e.g., via surrounding narrative framing), never left to imply an actual rival deity exists — same discipline the baseline requires for dab mlom (idol).

2:5 — Οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν;

• No new load-bearing theological term; Paul appeals to his own prior oral teaching (anticipates the Traditions doctrine of 2:15). μνημονεύετε (“remember”) — ordinary vocabulary, Low risk, no dedicated entry needed.

2:6 — καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ

• τὸ κατέχον (to katechon, neuter participle) — lit. “the [thing] restraining/holding back.” Semantic range: to hold fast, possess, restrain, hold back. English variants: “what restrains,” “that which restrains.” Contextual meaning: an unnamed restraining force delaying the lawless one’s revelation — one of the most debated exegetical terms in the NT (proposals include: Roman imperial order, the preaching of the gospel, the Holy Spirit, angelic restraint). Hmong: qhov uas tswj tsis pub (nws tshwm sim) (NEW — High risk, interpretive not cultural). Flag: [TRANSLATOR REVIEW NEEDED: identity of the restrainer is exegetically disputed; render literally as an impersonal force without resolving the theological debate].
• ἀποκαλυφθῆναι (apokalyphthēnai) — “to be revealed, unveiled.” Same verb-family used of Christ’s own revelation (1:7); here of the lawless one. Hmong: raug qhia tshwm (NEW — Medium risk; must be contextually distinguished from the Lord’s own glorious revelation so the two “unveilings” are not read as morally equivalent).

2:7 — τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται

• μυστήριον τῆς ἀνομίας (mystērion tēs anomias) — “mystery of lawlessness.” Reuses the baseline’s stable mystērion rendering. Hmong: zaj lus zais cia ntawm kev fav Vajtswv Txoj Kevcai (NEW compound built on TWO baseline-consistent roots — Low-Medium risk on the mystērion root per baseline precedent, Critical risk on the anomia root per 2:3 above; net risk rated High given the combination). Contextual meaning: lawlessness is already secretly, presently at work, though not yet fully unveiled — an important nuance (already/not-yet) for teaching.
• ὁ κατέχων (ho katechōn, masculine participle) — “the one who restrains” (personal form, contrasted with the neuter “what restrains” in v.6). Hmong: tus uas tswj tsis pub (NEW — High risk, same interpretive flag as v.6; the shift from neuter to masculine participle is a key exegetical data point and should be preserved/noted, not smoothed over, in any teaching material).

2:8 — καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [Ἰησοῦς] ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ

• ὁ ἄνομος (ho anomos) — “the lawless one,” shorthand for the man of lawlessness (2:3). Hmong: tus limhiam / tus neeg fav Vajtswv Txoj Kevcai (NEW — Critical risk, same entry as 2:3; tus limhiam may be used as a short-form epithet once the full title has been introduced, per baseline’s first-occurrence-gloss convention).
• ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ — “will destroy/slay with the breath/spirit of his mouth” (echoing Isaiah 11:4). πνεῦμα here = “breath,” NOT the Holy Spirit or a human soul — must not be rendered Vaj Ntsuj Plig nor ntsuj plig. Hmong: nws lub qhov ncauj tshuab tawm cua (NEW — Medium risk; deliberately avoids both baseline pneuma renderings to prevent confusion).
• ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ — “the appearing/manifestation of his coming” — a doubled-up glory term (epiphaneia + parousia) describing Christ’s return in maximal splendor, contrasted with the lawless one’s parousia in the very next verse. Hmong: thaum tus Tswv tshwm plaws los, tsim txiaj kawg nkaus (NEW — Medium risk).

2:9 — οὗ ἐστιν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους

• ἡ παρουσία [τοῦ ἀνόμου] — the counterfeit “coming” of the lawless one, deliberately mirroring the vocabulary used of Christ in 2:1 and 2:8. Hmong: tus limhiam txoj kev tuaj (NEW — High risk). Forbidden substitution: must never be rendered with the exact same phrase used for Christ’s coming (tus Tswv txoj kev los); the parallel vocabulary in Greek is a deliberate satanic-parody device, but Hmong renderings must still be visibly distinct strings so uninstructed readers do not conflate the two “arrivals.”
• Σατανᾶς (Satanas) — proper name, “the Adversary.” Hmong: Xatas (also glossed tus dab Ntxwg Nyoog) (NEW — High risk). Transliteration Xatas is preferred as the primary form to avoid over-identifying Satan with the generic dab (spirit) category that covers ancestor-spirits and nature-spirits in Hmong traditional religion; tus dab Ntxwg Nyoog may be used as an explanatory gloss on first occurrence only, clearly marked as the chief adversarial spirit, categorically distinct from ancestor/household spirits.
• δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους — “power and signs and wonders of falsehood/deceit” (genitive of source: false/lying signs). This directly reuses the baseline’s Critical/High-risk dynamis (hwjchim) term but in Satan’s, not God’s, service. Hmong: hwjchim ntawm Xatas, tej txuj ci tseem ceeb thiab tej txuj ci phem uas cuav (NEW — Critical risk). Forbidden substitution: this hwjchim must NEVER appear bare, and must NEVER be qualified with Vajtswv (which would attribute counterfeit satanic power to God); the mandatory qualifier here is the inverse of the baseline’s rule — always hwjchim ntawm Xatas, explicitly counterfeit, explicitly NOT God’s power. This is arguably the single highest-risk clause in the letter, structurally parallel to the baseline’s flag on Romans 1:16.

2:10 — καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς

• ἀπάτῃ ἀδικίας — “deceit/deception of unrighteousness.” Reuses baseline adikia = kev tsis ncaj ncees (Low risk, stable). ἀπάτη (apatē, deceit) — NEW: Hmong: kev dag ntxias (Medium risk; same root already used at 2:11 planē).
• τὴν ἀγάπην τῆς ἀληθείας — “the love of the truth.” Reuses baseline agapē = kev hlub (Low risk) and alētheia = qhov tseeb (Low risk). Contextual meaning: saving faith is characterized as a love for truth, not mere intellectual assent — significant for teaching on genuine vs. false belief.
• σωθῆναι (sōthēnai) — “to be saved.” Reuses baseline Critical/High-risk sōtēria/sōzō = kev cawm dim / cawm (High risk, must always anchor to Yexus Khetos as sole agent). Here used negatively (they refused the love of the truth “so as to be saved”) — the anchoring discipline is especially important so the text is not misread as salvation-by-intellectual-agreement divorced from Christ.

2:11 — καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει

• ἐνέργειαν πλάνης (energeian planēs) — lit. “a working/operative power of deception/error.” πλάνη (planē) semantic range: wandering, straying → deception, delusion. Hmong: kev dag ntxias uas Vajtswv tso tuaj (NEW — Critical risk). Contextual theological meaning is doctrinally sensitive and central to the God’s-Righteous-Judgment doctrine: God Himself is the subject who “sends” this deluding influence as a judicial act against those who already rejected the truth — this must be taught carefully as righteous, retributive judgment (hardening the already-rejecting, cf. Romans 1:24-28 pattern already documented in the Romans baseline for orgē theou), never as God originating evil arbitrarily or capriciously (which would collide with the Hmong folk-religious picture of arbitrary, appeasement-driven spirit-anger the Romans baseline already flags for kev npau taws ntawm Vajtswv).
• τῷ ψεύδει (tō pseudei) — “the lie” (definite, singular — “the Lie” as a specific object, likely the lawless one’s self-deification claim of 2:4). Hmong: tej lus cuav (NEW — Low-Medium risk; contrast term to baseline’s qhov tseeb, truth).

2:12 — ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθεί�ᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ

• κριθῶσιν (krithōsin, from krinō) — “might be judged/condemned.” Hmong: raug txiav txim (NEW — Medium risk). Related to, but distinct from, the baseline’s katakrima (kev raug txiav txim rau kev puas tsuaj, “no condemnation,” Medium risk, Romans 8) — here the same judicial-verdict domain is invoked positively (condemnation actually falling), the mirror image of the Romans 8 promise; should be taught alongside, not confused with, the Romans “no condemnation” entry.
• εὐδοκήσαντες τῇ ἀδικίᾳ — “having taken pleasure/delight in unrighteousness.” Reuses baseline adikia (Low risk, stable). εὐδοκέω (eudokeō, “take pleasure in, delight in, approve”) — NEW: Hmong: nyiam kev tsis ncaj ncees (Low risk).

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PART B — Chapter-by-Chapter Whole-Book Study

Chapter 1 (1:1-12)

Load-bearing terms not already covered above:

Term	Greek/Translit.	Literal meaning / range	Contextual theological meaning	Hmong rendering	Risk
God our Father	θεὸς πατὴρ ἡμῶν	—	Standard Pauline greeting formula	Vajtswv, peb Leej Txiv (baseline Vajtswv + Leej Txiv reused exactly)	Low
Grace / Peace	χάρις / εἰρήνη (charis/eirēnē)	unmerited favor / wholeness	Opening/closing benediction formula	txiaj ntsim / kev thaj yeeb (baseline, reused exactly)	Critical / Low
Faith, love	πίστις, ἀγάπη (pistis, agapē)	trust; affection-in-action	Growing faith and abounding mutual love commended as evidence of genuine church life (1:3)	kev ntseeg / kev hlub (baseline, reused exactly)	Medium / Low
Boasting (apostolic)	καυχᾶσθαι (kauchasthai)	to glory/boast	Paul’s legitimate apostolic boasting in the churches about the Thessalonians’ endurance — same lexeme as the baseline’s Romans “boasting” entry but used in a commendatory, not sinful, sense; needs a brief teaching distinction	kev khav theeb (baseline, reused exactly)	Low
Endurance / persecutions / afflictions	ὑπομονή / διωγμοί / θλίψεις (hypomonē / diōgmoi / thlipseis)	patient perseverance / hostile pursuits / pressures	Core vocabulary of the Perseverance-under-Persecution doctrine (1:4)	kev ua siab ntev (baseline, reused exactly) / kev tsim txom (NEW) / kev raug txom nyem (NEW)	Low / Low-Medium / Low
Righteous judgment of God	δικαία κρίσις τοῦ θεοῦ (dikaia krisis tou theou)	just verdict	Core term of the God’s-Righteous-Judgment doctrine: God’s judgment vindicates the persecuted and condemns persecutors (1:5-6)	Vajtswv txoj kev txiav txim ncaj ncees (NEW)	Critical — see glossary note distinguishing from the baseline’s forensic-justification ncaj ncees entry
Counted worthy of the kingdom	καταξιωθῆναι τῆς βασιλείας τοῦ θεοῦ	reckoned worthy	Reuses baseline kingdom_of_god = lub Nceeg Vaj ntawm Vajtswv (Low, stable) + new “worthy” vocabulary	tsim nyog rau lub Nceeg Vaj ntawm Vajtswv	Low-Medium
Recompense / vengeance	ἀνταποδοῦναι / ἐκδίκησιν (antapodounai / ekdikēsin)	repay / retributive justice	God’s future repayment of affliction to afflicters and rest to the afflicted (1:6-8)	pauj (NEW) / kev pauj taub (NEW)	Medium / High — see glossary note on collision with Hmong clan-vengeance custom
Flaming fire	ἐν πυρὶ φλογός (en pyri phlogos)	—	Judgment imagery	nplaim taws kub (NEW)	Low
Obey not the gospel	ὑπακούουσιν τῷ εὐαγγελίῳ (ptc. neg.)	—	Reuses baseline gospel = Txoj Moo Zoo + obedience_of_faith root	tsis mloog Txoj Moo Zoo	Low
Eternal destruction / presence of the Lord / glory of his power	ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ	everlasting ruin, away from the Lord’s face and glorious might	Antonym-pairing with baseline eternal_life; core Day-of-the-Lord/Judgment imagery (1:9)	kev puas tsuaj mus ib txhis (NEW) / ntawm tus Tswv lub xubntiag (NEW) / lub yeeb koob ntawm nws lub hwjchim (baseline lub yeeb koob + hwjchim, qualified Vajtswv hwjchim)	Medium / Low / High (hwjchim qualifier discipline applies)
Saints	ἁγίοις (hagiois)	holy ones	Christ glorified “in his saints” at His coming (1:10) — reuses baseline sanctification root dawb huv	cov ntseeg dawb huv (NEW)	Low-Medium
Worthy of this calling	ἀξιώσῃ τῆς κλήσεως (axiōsē tēs klēseōs)	—	Prayer for the church’s fitness for God’s summons (1:11)	tsim nyog rau Vajtswv txoj kev hu (NEW)	Low-Medium
Name of our Lord Jesus glorified	δοξασθῇ τὸ ὄνομα (doxasthē to onoma)	—	Reuses baseline glory = lub yeeb koob (Low, stable)	kom Yexus Khetos lub npe tau lub yeeb koob	Low

Chapter 2 — remaining verses (2:13-17) [verses 1-12 given full verse-by-verse treatment in Part A above]

Term	Greek/Translit.	Literal meaning / range	Contextual theological meaning	Hmong rendering	Risk
Chosen / election	εἵλετο (heileto, from haireomai — “to choose for oneself”)	to select/choose	God’s electing choice of the Thessalonians “from the beginning” unto salvation (2:13) — same doctrinal territory as the baseline’s Critical election_choose entry (Romans 8-9), though a different Greek verb (haireomai rather than eklegomai)	kev xaiv (Vajtswv xaiv raws li nws lub siab nyiam) (baseline TM entry, reused exactly per the baseline’s mandatory volitional-clause rule)	Critical — same hmoov-collision prohibition applies
Sanctification of the Spirit	ἁγιασμῷ πνεύματος (hagiasmō pneumatos)	—	Reuses baseline sanctification = kev raug ua kom dawb huv and Holy Spirit = Vaj Ntsuj Plig — both Critical/High, both reused exactly	kev raug ua kom dawb huv los ntawm Vaj Ntsuj Plig	Critical/High (compound of two baseline entries)
Belief of the truth	πίστει ἀληθείας (pistei alētheias)	—	Reuses baseline faith and truth	kev ntseeg qhov tseeb	Medium
Obtaining of the glory	περιποίησιν δόξης (peripoiēsin doxēs)	acquisition of glory	Reuses baseline glory	tau txais lub yeeb koob	Low
Stand fast / hold the traditions	στήκετε καὶ κρατεῖτε τὰς παραδόσεις (stēkete kai krateite tas paradoseis)	stand firm and grasp/hold fast the things handed down	Core clause of the Standing-Firm-in-the-Traditions doctrine (2:15)	sawv ruaj thiab khaws tuav tej lus qhuab qhia uas tau txais ntawm Povlauj — see glossary #25 for full discussion	Critical (traditions) / Low (stand firm, hold fast)
Word or letter of ours	διὰ λόγου εἴτε δι᾽ ἐπιστολῆς ἡμῶν (dia logou eite di’ epistolēs hēmōn)	—	Distinguishes authoritative apostolic oral and written teaching from the false “spirit/word/letter” of 2:2	los ntawm lus hais los sis ntawv sau	Low
Comfort / strengthen	παρακαλέσαι / στηρίξαι (parakalesai / stērixai)	encourage / establish firmly	Closing prayer-wish (2:16-17), reused again in 3:3	nplig siab (NEW) / txhawb kom ruaj khov (NEW)	Low / Low
Every good word and work	παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ (panti ergō kai logō agathō)	—	Practical outworking of the traditions just commended	txhua yam haujlwm thiab lus zoo	Low

Chapter 3 (3:1-18)

Term	Greek/Translit.	Literal meaning / range	Contextual theological meaning	Hmong rendering	Risk
Word of the Lord run and be glorified	ὁ λόγος τοῦ κυρίου τρέχῃ καὶ δοξάζηται	—	Prayer for the gospel’s advance (3:1); reuses baseline gospel/glory concepts	Vajtswv Txoj Lus khiav mus thiab tau lub yeeb koob	Low
Delivered from unreasonable and wicked men	ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων	—	Ties to Perseverance-under-Persecution doctrine; note shared root with ho anomos/limhiam epithet	dim ntawm cov neeg limhiam thiab phem (reuses baseline kev cawm dim root dim, anchored contextually to deliverance from human opposition, NOT primarily eschatological salvation — flagged so the two senses of dim are not conflated)	High (potential blending with the Critical kev cawm dim entry; recommend context-marking)
Faith not of all	οὐ γὰρ πάντων ἡ πίστις (3:2)	—	Reuses baseline faith	tsis yog txhua tus muaj kev ntseeg	Low
The Lord is faithful	πιστός ἐστιν ὁ κύριος (pistos estin ho kyrios, 3:3)	trustworthy, reliable	God’s covenant reliability, grounding confidence amid opposition	tus Tswv yog tus ntseeg tau (NEW)	Low
Establish and guard from the evil one	στηρίξει καὶ φυλάξει ἀπὸ τοῦ πονηροῦ (3:3)	—	ὁ πονηρός here = a title for Satan, parallel to ch.2’s Satanas/ho anomos figures	tiv thaiv ... ntawm tus limhiam (reuses tus limhiam epithet established in 2:3-9)	High (same entry as Satan/lawless-one epithets)
Direct hearts into love of God / patience of Christ	κατευθύναι τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ (3:5)	—	Reuses baseline love/endurance	qhia lub siab kom hlub Vajtswv thiab ua siab ntev ib yam li Khetos	Low
Tradition received from us	τὴν παράδοσιν ἣν παρελάβετε παρ᾽ ἡμῶν (3:6)	—	Second load-bearing occurrence of paradosis, tied concretely here to the work-ethic instruction that follows	tej lus qhuab qhia uas [lawv] tau txais ntawm peb — same fixed rendering as 2:15, glossary #25	Critical
Walking disorderly / idle	ἀτάκτως περιπατοῦντος (ataktōs peripatountos, 3:6, 11)	out of formation, disorderly (military metaphor)	Church-discipline concern: believers refusing to work, living off others	nyob dawh dawb tsis ua haujlwm (NEW)	Low-Medium
Working with quietness, eating own bread	μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν (3:12)	—	Positive counter-instruction; resonates well with Hmong communal work-ethic values	nyob kaj siab lug ua haujlwm noj ntawm tus kheej	Low
Busybody / meddler	περιεργαζομένους (periergazomenous, 3:11)	working around, meddling	Idle believers turned into meddlers in others’ affairs	khiav dej num luag (NEW)	Low
Weary in doing good	μὴ ἐκκακήσητε καλοποιοῦντες (3:13)	lose heart, grow weary	Encouragement parallel to Perseverance doctrine	tsis txhob poob siab rau kev ua zoo	Low
Note him, have no company, admonish as a brother	σημειοῦσθε … μὴ συναναμίγνυσθαι … νουθετεῖτε ὡς ἀδελφόν (3:14-15)	mark him out / do not mix with / warn as a brother	Restorative, not punitive, church-discipline procedure	cim nws ... tsis txuas lus/koom nrog nws ... ntuas nws ib yam li ib tug kwvtij (reuses kwvtij)	Medium (must be taught as restorative, not shunning-as-punishment)
Lord of peace, give you peace	ὁ κύριος τῆς εἰρήνης δῷη ὑμῖν τὴν εἰρήνην (3:16)	—	Reuses baseline peace	tus Tswv uas muaj kev thaj yeeb pub kev thaj yeeb rau nej	Low
Salutation with my own hand — token/sign	τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον (3:17)	mark, sign, token	Authentication device against forged letters (cf. 2:2’s warning about a false letter)	Povlauj kos npe rau tes kuv, uas yog tim khawv tias tsab ntawv tiag tiag	Low
Grace of our Lord Jesus Christ be with you all	ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν (3:18)	—	Closing benediction; reuses baseline grace exactly	txiaj ntsim ntawm peb tus Tswv Yexus Khetos nrog nraim nej txhua tus	Critical (grace term discipline applies)

Chapter coverage note: No chapter of 2 Thessalonians was found to contribute zero new load-bearing vocabulary; all three chapters are documented above as required by the full-book-coverage mandate.

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Appendix — Proper Names Requiring TM-Revision Logging

Per the baseline’s rule that new terms without TM entries may be rendered ad hoc using established transliteration conventions but must be logged, the following proper names occur in 2 Thessalonians and are proposed for permanent adoption:

• Παῦλος (Paulos) → Povlauj (already implicitly established in baseline register notes as a fixed transliteration)
• Σιλουανός (Silouanos) → Xilavanus
• Τιμόθεος (Timotheos) → Timaute
• Θεσσαλονικεῖς (Thessalonikeis) → cov ntseeg hauv lub nroog Thexalaunikes

[TRANSLATOR REVIEW NEEDED: confirm Xilavanus/Timaute transliterations against any pre-existing Hmong Bible tradition rendering for Acts/1 Thessalonians before permanent TM adoption.]