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

§0. Register, Script, and Baseline Continuity

This document follows, without exception, the register, script, and citation conventions established in the Romans Hmong Language Package Baseline v1.0:

• Script: RPA (Romanized Popular Alphabet), White Hmong / Hmong Daw.
• Register: Formal, reverent, literary Hmong, consistent with the existing Hmong Bible translation tradition (Vajtswv Txoj Lus / Vaj Lug Kub Npaiv Npaum, HWB stream). No colloquial or diaspora-broadcast-paraphrase vocabulary is used or proposed anywhere in this analysis.
• Book name convention: 2 Timothy is cited as 2 Timautes (following the “Povlauj”-style established-transliteration pattern used for “Loos”/Romans in the baseline); citation format 2 Timautes [chapter]:[verse], e.g. 2 Timautes 3:16.
• Term reuse rule: Every term already fixed in assets/translation_memory.json (the Romans baseline) that recurs in 2 Timothy is reused character-for-character, with no alternate gloss proposed, per the governing rule in analysis/12_ai_translation_requirements.md §2. Such terms are marked [INHERITED] throughout this document.
• New-term rule: Terms with no dedicated Romans TM entry are marked [NEW — CANDIDATE] and given a provisional Hmong rendering for review purposes only. No candidate rendering below is to be treated as a permanent TM entry until it passes the theologian/native-speaker review cycle described in 12_ai_translation_requirements.md §9 (Escalation Rules). Critical/High-risk new terms are flagged explicitly for [TRANSLATOR REVIEW NEEDED].
• Risk tier definitions (reused verbatim 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 or practice; manageable with a documented disambiguating strategy.
  • Medium — partial semantic mismatch, register gap, or comprehension gap with no direct collision with a competing religious system.
  • Low — already-stable, safe rendering with minimal ambiguity.

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Part A — Core Passage Verse-by-Verse Analysis: 2 Timautes 3:14–4:5

This is the theological anchor of the curriculum. Every load-bearing term is analyzed individually below.

2 Timautes 3:14

“But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
μένε	menō (imper.)	“remain, stay, abide”	continue, persist, dwell, endure	continue, abide, remain	Timothy is charged to remain fixed in apostolic teaching against the drift of the false teachers just described (3:1-13) — persistence, not novelty, is the mark of faithfulness.	[NEW — CANDIDATE] “nyob ruaj/ncaj nraim rau” (remain firmly in). Low-Medium: comprehension-level only; pairs naturally with the existing nyob hauv Khetos [INHERITED] union formula, which should NOT be conflated with this distinct verb of doctrinal steadfastness.
ἔμαθες	emathes (from μανθάνω, manthanō)	“you learned”	to learn, be taught, come to understand through instruction	learned, was taught	Refers to Timothy’s catechetical instruction, distinguishing the teaching Timothy received (traceable to Paul and Scripture) from the novel “fables” of 4:4.	[NEW — CANDIDATE] “kawm tau” (has learned). Low.
ἐπιστώθης	epistōthēs (from πιστόω, pistoō)	“you were assured/convinced/made certain”	to be firmly persuaded, given confidence, certified as trustworthy	wast assured of, were convinced of, became sure of	Note the root connection to pistis (faith): Timothy’s certainty about the content of his teaching is itself a faith-act, not mere intellectual assent — ties Guarding Sound Doctrine to Faith.	[NEW — CANDIDATE] “ntseeg tau tseeb tias yog li” (came to firmly believe/be assured that it is so). Medium: must not be rendered so as to imply the assurance rests on Timothy’s own reasoning rather than on the trustworthy source (his teachers/Scripture) named in the next clause.
εἰδὼς παρὰ τίνων	eidōs para tinōn	”knowing from whom”	knowledge of source/origin, personal knowledge of a trustworthy transmitter	knowing of whom	Anchors Faithful Transmission of the Gospel doctrine: the reliability of Scripture’s content is bound up with the known, traceable chain of faithful transmitters (Paul → Timothy’s mother/grandmother, and Paul → Timothy, cf. 1:5, 3:10).	See term #84 below (transmission chain), Part B Ch.1/2.

2 Timautes 3:15

“And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
ἱερὰ γράμματα	hiera grammata	”sacred letters/writings”	the sacred writings (here specifically the Hebrew Scriptures Timothy learned as a child from his Jewish mother/grandmother), distinct in wording from graphē in v.16	holy scriptures, sacred writings	This is a different Greek phrase than “all scripture” in v.16 (πᾶσα γραφή). Paul moves from Timothy’s personal, familial, childhood exposure to the OT (hiera grammata) to a universal, canon-wide claim about all Scripture (graphē). The distinction matters for Sufficiency of Scripture: personal formation history broadens into a doctrine of Scripture’s objective, God-given nature.	[NEW — CANDIDATE] “cov ntawv dawb huv” or, to avoid a second competing term, simply anchor as “Vaj Lug Kub” [INHERITED, reused] with a footnote explaining the two underlying Greek phrases are distinct (v.15 hiera grammata vs v.16 graphē). Medium: risk is losing this v.15/v.16 distinction if both collapse silently into one Hmong word without a teaching note — recommend flagging for a first-occurrence footnote.
δυνάμενά σε σοφίσαι	dynamena se sophisai	”able to make you wise”	to render wise, instruct unto wisdom, equip with discernment	able to make thee wise	Scripture is not inert information but an effectual, wisdom-producing instrument — directly supports Sufficiency of Scripture (Scripture itself is sufficient to lead to saving wisdom, no supplementary revelation required).	[NEW — CANDIDATE] “muaj hwjchim/peev xwm ua kom koj txawj ntse” (has the power/capacity to make you wise). Medium-High: if “hwjchim” (power) is used here it must carry the same mandatory Vajtswv hwjchim-style qualifying anchor established in the Romans baseline (never bare, unqualified power-language, to avoid a shamanic-power reading of Scripture’s efficacy). Recommend “muaj peev xwm” (capacity/ability) instead of “hwjchim” to sidestep the collision entirely.
εἰς σωτηρίαν	eis sōtērian	”unto/for salvation”	goal/purpose clause — the end result of Scripture’s wisdom-giving work	unto salvation	Directly ties the Inspiration/Sufficiency doctrine to the Gospel: Scripture’s wisdom-giving purpose is not generic moral education but salvific.	[INHERITED] kev cawm dim (salvation_save), reused exactly; per baseline rule, must remain anchored explicitly to “Yexus Khetos” — satisfied here by the immediately following clause.
διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ	dia pisteōs tēs en Christō Iēsou	”through faith which is in Christ Jesus”	the instrumental means (faith) and its object/location (Christ Jesus)	through faith which is in Christ Jesus	Confirms that Scripture’s sufficiency is never detached from faith in Christ — Scripture is sufficient to lead to faith-based salvation, not sufficient as an independent system of merit.	[INHERITED] kev ntseeg / ntseeg (faith_believe) + nyob hauv Khetos (in_christ_union_formula), both reused exactly. Low, given correct co-textual anchoring per baseline rule.

2 Timautes 3:16

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
πᾶσα γραφή	pasa graphē	”all scripture / every scripture”	the entire body of sacred writing, or (debated) “every passage of scripture”	all scripture, every scripture	The universal-scope claim underlying the whole doctrine of Inspiration and Sufficiency of Scripture — no portion of Scripture is excluded from what follows.	[INHERITED] Vaj Lug Kub (scripture), reused exactly, qualified with “tag nrho” (all/entire) — Low, stable term.
θεόπνευστος	theopneustos	”God-breathed” (θεός “God” + a verbal adjective from πνέω “to breathe/blow”)	divinely breathed-out, God-exhaled; a coined compound found nowhere else in the NT outside this verse	given by inspiration of God, God-breathed, inspired by God	This is the linchpin term of the Inspiration and Sufficiency of Scripture doctrine. Scripture’s authority rests not on human religious insight but on its literal origination in the breath/Spirit of God — the same breath-root (πνέω/πνεῦμα) that underlies the “Vaj Ntsuj Plig” (Holy Spirit) baseline term.	[NEW — CRITICAL — TRANSLATOR REVIEW NEEDED]. Two candidates considered: (A) “raug Vajtswv tshuab pa rau” (God blew/breathed [this] into being) — rejected as primary candidate because the verb tshuab (“to blow”) is the identical verb used for shamanic ritual blowing (tshuab, foom) performed by a txiv neeb to bless, heal, or curse; an unqualified use would assimilate Scripture’s divine origin into a shamanic breath-ritual category. (B) Recommended provisional candidate: “yog Vajtswv tus kws tshaj tawm ua kom muaj” / more precisely “yog Vajtswv ua kom muaj los, thiab nws lus tseeb tshaj plaws” (God caused it to come into being, and it is His own true word) — a periphrasis that preserves divine origination without the tshuab collision, at the cost of losing the vivid “breath” imagery. This term requires mandatory theologian + native-speaker review before any TM lock, given its Critical doctrinal weight and the shamanic-breath collision risk.
ὠφέλιμος	ophelimos	”useful, profitable, beneficial”	practically advantageous, beneficial	profitable	Establishes Scripture’s sufficiency — it is not merely true but sufficient/adequate for the four functions listed.	[NEW — CANDIDATE] “muaj qab hau/pab tau” (useful/beneficial). Low.
διδασκαλία	didaskalia	”teaching, doctrine”	the content or act of instruction	doctrine, teaching	The first of Scripture’s four profitable uses; connects directly to the Guarding Sound Doctrine theme developed throughout the letter (1:13, 4:2-3).	[NEW — CANDIDATE] “kev qhia” (teaching). Low-Medium; see also hygiainousa didaskalia (sound doctrine) treated in Part B Ch.4/core passage 4:3 below as the doctrine’s central fixed collocation.
ἐλεγμός	elegmos	”reproof, conviction (of error/sin)“	exposing/convicting of wrong, refutation	reproof	Scripture’s diagnostic, sin-exposing function — parallel to the Law’s sin-exposing role established in the Romans baseline (law_mosaic_divine, doctrine 5).	[NEW — CANDIDATE] “kev qhia txim / qhia kom pom qhov txhaum” (showing/exposing fault). Low-Medium.
ἐπανόρθωσις	epanorthōsis	”correction, restoration to an upright condition”	setting right again, correcting a fault, restoring	correction	Moves from diagnosis (elegmos) to remedy — Scripture actively restores, not merely accuses.	[NEW — CANDIDATE] “kev kho kom raug/ncaj” (correcting to make right). Low.
παιδεία ἐν δικαιοσύνῃ	paideia en dikaiosynē	”training/discipline in righteousness”	child-rearing-style formative discipline, instruction-with-correction	instruction in righteousness	Uses the language of formative upbringing (paideia, the same root behind “pedagogy”) — Scripture disciples believers toward righteous living, reusing the baseline righteousness_of_god_righteous term.	[INHERITED] Vajtswv txoj kev ncaj ncees root reused for “righteousness”; “paideia” itself: [NEW — CANDIDATE] “kev cob qhia” (formative training/discipline, as of raising a child) — Medium: comprehension gap only, transfers well since Hmong culture has a strong concept of disciplined child-rearing (qhia me nyuam) as a positive bridge, not a collision.

2 Timautes 3:17

“That the man of God may be perfect, throughly furnished unto all good works.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
ὁ τοῦ θεοῦ ἄνθρωπος	ho tou theou anthrōpos	”the man of God”	a person set apart for and belonging to God’s service; used of OT prophets/leaders and, here, transferred to any believer/minister shaped by Scripture	man of God	The immediate goal-clause of 3:16: Scripture’s inspiration and profitability exist so that God’s person is fully equipped — closes the Inspiration/Sufficiency doctrine’s logical chain.	[NEW — CANDIDATE] “tus neeg ntawm Vajtswv” (the person belonging to God). Low-Medium: comprehension-level; note this is not gender-restrictive in intended sense; a teaching note should clarify the phrase functions as a title of consecrated service, not a claim about ontological status.
ἄρτιος	artios	”complete, capable, fit for use”	whole, adequate, fully equipped	perfect	Emphasizes adequacy/completeness, not sinless perfection — critical for Sufficiency doctrine: Scripture alone renders the man of God adequately equipped, no additional revelation needed.	[NEW — CANDIDATE] “txaus, tiav” (sufficient, complete). Medium: must be distinguished from a “moral perfection” reading (which would collide with the Critical justification/sanctification distinctions already established in the Romans baseline) — recommend the gloss always co-occur with the following term (exartizō) to keep the “adequately equipped” sense clear.
ἐξηρτισμένος	exērtismenos (from ἐξαρτίζω, exartizō)	“fully equipped, thoroughly furnished”	outfitted completely, supplied in full	throughly furnished	Reinforces artios; military/nautical background sense of “fully outfitted/provisioned.”	[NEW — CANDIDATE] “npaj txhij kom muaj peev xwm ua tau” (fully prepared/equipped to be able to do). Low-Medium.
πρὸς πᾶν ἔργον ἀγαθόν	pros pan ergon agathon	”for every good work”	purpose clause: all manner of good deeds/works	unto all good works	Confirms that Scripture’s sufficiency terminates in practical obedience, not abstract knowledge — must not be read as works-based justification (cf. baseline Critical rule on justify_reckon_as_righteous), but as the fruit of a Scripture-equipped life.	[NEW — CANDIDATE] “txhua yam haujlwm zoo” (every good work). Low, provided the surrounding teaching maintains the justification/sanctification distinction already fixed in the Romans baseline.

2 Timautes 4:1

“I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and kingdom.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
διαμαρτύρομαι	diamartyromai	”I solemnly charge/testify”	to give a formal, weighty charge as before witnesses; intensified form of martyromai (testify)	I charge, I solemnly testify/charge	Opens the letter’s climactic charge (The Charge to Preach the Word doctrine); the verb’s root shares the martys (witness) family already in the baseline.	[NEW — CANDIDATE] “kuv thov ceeb toom thiab kom koj cog lus” (I solemnly charge/urge and bind you) — building on [INHERITED] tus timkhawv (witness) root. Low-Medium.
ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ	enōpion tou theou kai Christou Iēsou	”before/in the presence of God and Christ Jesus”	a solemn legal/covenantal formula invoking two divine witnesses	before God and the Lord Jesus Christ	Places the entire preaching-charge under divine oath — the highest possible level of accountability.	[INHERITED] Vajtswv + Yexus Khetos, reused exactly. Low.
τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς	tou mellontos krinein zōntas kai nekrous	”who is about to judge the living and the dead”	future eschatological judgeship over all humanity, living and deceased	who shall judge the quick and the dead	Grounds the Charge to Preach in the certainty of final judgment — connects also to Assurance of Reward (4:8’s “righteous Judge,” same κριτής root).	[NEW — CANDIDATE] “tus yuav txiav txim rau cov tseem ciaj sia thiab cov tuag” (the one who will judge the living and the dead). Medium: reuses [INHERITED] txoj kev tuag (death) root; “judge/krinō-kritēs” family is new and should be logged consistently with 4:8’s “righteous Judge” below.
κατὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ	kata tēn epiphaneian autou kai tēn basileian autou	”according to his appearing and his kingdom”	his future visible manifestation and the inauguration/consummation of his reign	at his appearing and kingdom	Introduces epiphaneia — a term recurring at 1:10 (Christ’s first appearing, abolishing death), 4:1, and 4:8 (loving “his appearing”) — an inclusio spanning the whole letter.	[NEW — CANDIDATE — MEDIUM-HIGH] “nws lub sijhawm tshwm plaws los” (his time of appearing/manifesting). Medium-High: Hmong animistic cosmology includes spirits “appearing/manifesting” (dab tshwm) to the living, often as an ambivalent or feared event; teaching must consistently anchor “epiphaneia” to Christ’s visible, glorious, judicial return, never left as a bare “appearing” that could be heard as an ordinary spirit-apparition motif. lub Nceeg Vaj ntawm Vajtswv (kingdom_of_god) [INHERITED] reused exactly for “basileia.”

2 Timautes 4:2

“Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
κήρυξον	kēryxon (from κηρύσσω, kēryssō)	“herald/proclaim!” (imperative)	to publicly announce as an authorized town-crier/herald, proclaiming a message not one’s own	preach	The central imperative of the entire epistle and of The Charge to Preach the Word doctrine — proclamation, not negotiation or private opinion-sharing.	[NEW — CANDIDATE] “tshaj tawm” (proclaim/announce publicly — the existing Hmong verb for formal public announcement). Medium: comprehension-level bridge (no exact “royal herald” office in Hmong village structure, similar gap already documented for apostle/tus Tub Txib in the Romans baseline); no collision, but requires the same kind of bridging teaching note used for apostolos.
τὸν λόγον	ton logon	”the word”	the message, i.e., the Gospel-content/apostolic teaching, as a fixed object of proclamation	the word	”The word” here functions as a near-synonym for the Gospel/apostolic deposit — ties directly to Faithful Transmission and Guarding Sound Doctrine.	[NEW — CANDIDATE] “Txoj Lus” (the Word, capitalized as a title, parallel in construction to Vaj Lug Kub Scripture and Txoj Moo Zoo Gospel [INHERITED]). Low-Medium: must be kept distinct from ordinary “lus” (mere words/speech) by consistent capitalization/title treatment.
εὐκαίρως ἀκαίρως	eukairōs akairōs	”in season, out of season” (lit. “well-timed, ill-timed”)	at every opportunity, whether convenient or not	in season, out of season	Demands constancy of proclamation regardless of circumstance — reinforces Perseverance under Suffering as the backdrop for ministry.	[NEW — CANDIDATE] “txhua lub sijhawm, txawm yog sijhawm zoo los tsis zoo” (at every time, whether a good time or not). Low.
ἔλεγξον, ἐπιτίμησον, παρακάλεσον	elegxon, epitimēson, parakaleson	”reprove! rebuke! exhort/encourage!“	three escalating pastoral-corrective verbs: expose fault, sternly rebuke, then comfort/urge	reprove, rebuke, exhort	A three-part pastoral toolkit balancing confrontation and comfort — Guarding Sound Doctrine requires both correction and encouragement, not correction alone.	[NEW — CANDIDATE] “qhia kom pom qhov yuam kev, ntuas, thiab txhawb siab” (show the error, admonish, and encourage). Low-Medium.
ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ	en pasē makrothymia kai didachē	”with all longsuffering and teaching/doctrine”	the manner in which the three verbs above must be carried out: patient endurance plus sound instructional content	with all longsuffering and doctrine	Rules out harsh or impatient correction; pairs Perseverance under Suffering (makrothymia, already flagged in ch.3) with Guarding Sound Doctrine (didachē).	[NEW — CANDIDATE] “nrog kev ua siab ntev thiab kev qhia” — reusing [INHERITED] kev ua siab ntev (endurance) for makrothymia. Low.

2 Timautes 4:3

“For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
τῆς ὑγιαινούσης διδασκαλίας	tēs hygiainousēs didaskalias	”the health-giving/sound teaching”	didaskalia (teaching) modified by hygiainō, “to be healthy/sound” — a medical metaphor: doctrine that produces spiritual health, as opposed to doctrine that sickens (cf. 2:17’s “gangrene”)	sound doctrine	This is the fixed doctrinal anchor-phrase for Guarding Sound Doctrine, recurring at 1:13 (“pattern of sound words,” hypotypōsis hygiainontōn logōn) and here at 4:3.	[NEW — CRITICAL] Candidate: “tej lus qhia tseeb uas raug cai” (true, correct teaching), built on [INHERITED] qhov tseeb (truth) root. Risk: the Greek’s health/sickness body-metaphor is lost in this gloss; recommend a mandatory first-occurrence teaching note explaining that Paul contrasts doctrine that gives spiritual health (hygiainō) against doctrine that spreads like gangrene (2:17, gaggraina) — the metaphor should be preserved didactically even if not lexically. High risk of doctrinal flattening if the health/sickness contrast is never explained.
οὐκ ἀνέξονται	ouk anexontai	”they will not endure/put up with”	to tolerate, bear with, patiently accept	will not endure	Predicts active rejection of sound teaching — grounds for the Apostasy and False Teachers in the Last Days doctrine.	[NEW — CANDIDATE] “yuav tsis kam ua siab ntev nrog” (will not be willing to patiently bear with). Low.
κατὰ τὰς ἰδίας ἐπιθυμίας	kata tas idias epithymias	”according to their own desires/lusts”	self-directed appetite/craving as the driving motive, replacing submission to truth	after their own lusts	Diagnoses the root cause of doctrinal drift as disordered desire, not intellectual error alone — consistent with the vice-list diagnosis of 3:1-5.	[NEW — CANDIDATE] “raws li lawv lub siab xav/ntshaw” (according to what their heart desires/craves). Low-Medium.
ἐπισωρεύσουσιν ἑαυτοῖς διδασκάλους	episōreusousin heautois didaskalous	”they will heap up/pile up teachers for themselves”	to accumulate in excess, stockpile	heap to themselves teachers	Vivid image of consumer-driven religion: multiplying agreeable teachers rather than submitting to one true doctrine — directly relevant to Apostasy doctrine in a media-saturated context.	[NEW — CANDIDATE] “sau/khaws cov xibhwb coob coob rau lawv tus kheej” (gather up many teachers for themselves). Low-Medium.
κνηθόμενοι τὴν ἀκοήν	knēthomenoi tēn akoēn	”having itching ears”	a vivid idiom: an itch that craves scratching — insatiable appetite for novel, flattering messages	itching ears	One of the most memorable images in the letter; describes an appetite for novelty/flattery rather than truth.	[NEW — CANDIDATE] “muaj qhov ntsej uas yeej tsis txaus siab, xav hnov lus tshiab tas li” (having ears that are never satisfied, always wanting to hear new things) — descriptive periphrasis since Hmong has no identical idiom of “itching ears” for craving novel talk. Low-Medium: comprehension gap only; a vivid one-word idiom becomes a longer descriptive clause, acceptable given register conventions.

2 Timautes 4:4

“And they shall turn away their ears from the truth, and shall be turned unto fables.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
ἀποστρέψουσιν	apostrepsousin (from ἀποστρέφω, apostrephō)	“they will turn away”	to turn back/away from, reject, abandon	turn away	The core verb of the Apostasy doctrine in this letter, echoing 1:15 (“all in Asia turned away from me”) and anticipating 4:10 (Demas’ desertion).	[NEW — CANDIDATE — HIGH] “tig plhis tawm ntawm” (turn one’s back away from). High: this verb-family (apostrephō, 1:15; 4:4) is the closest lexical anchor for the doctrine “Apostasy and False Teachers in the Last Days” in this letter (the noun apostasia itself does not occur in 2 Timothy); this rendering should be used consistently across all three occurrences (1:15, 4:4, and thematically 4:10) so that the pattern is visible to Hmong readers as a single recurring motif, not three unrelated events.
τῆς ἀληθείας	tēs alētheias	”from the truth”	objective, revealed truth (the Gospel/apostolic content), as opposed to mythoi	from the truth	The object being abandoned — truth here is not abstract philosophy but the specific, transmitted apostolic content (cf. Faithful Transmission doctrine).	[INHERITED] qhov tseeb (truth), reused exactly. Low.
ἐπὶ τοὺς μύθους ἐκτραπήσονται	epi tous mythous ektrapēsontai	”they will be turned aside/diverted toward myths/fables”	mythos = a traditional tale, fictitious or legendary story, often religious/cosmological in ancient usage; ektrepō = to be turned out of the way, diverted, deflected (medical/mechanical image of dislocation)	shall be turned unto fables	Names the destination of apostasy: not simply “no belief” but replacement belief-systems — fabricated religious narratives substituting for apostolic truth.	[NEW — CANDIDATE — HIGH] “yuav tig mus ntseeg tej dab neeg qhia tsis muaj tseeb” (will turn to believe legendary/spirit-tale stories that have no truth). High: the natural Hmong word for “legend/traditional tale,” dab neeg, contains the morpheme dab (“spirit”), since much of the traditional Hmong oral-narrative corpus is explicitly about spirits and the spirit world; while this is lexically the correct and most natural word for “myths/fables” in Hmong (parallel to how dab mlom, “idol,” was correctly retained as-is in the Romans baseline because it is doctrinally accurate), it must be explicitly taught that Paul is not condemning Hmong oral literature itself, but any teaching — however religious-sounding — that displaces the apostolic Gospel. Recommend teaching note parallel to the baseline’s handling of idol.

2 Timautes 4:5

“But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.”

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
νῆφε	nēphe (from νήφω, nēphō)	“be sober! be watchful!“	literally “be free from intoxication”; figuratively, clear-headed vigilance and self-control	watch, be sober, be vigilant	Calls Timothy (and by extension every minister) to a clear-headed alertness that resists the doctrinal drift of 4:3-4 — a defensive posture matching the Guarding Sound Doctrine doctrine.	[NEW — CANDIDATE] “ceev faj, nyob tos tsis pw tsaug zog” (be watchful/alert, not asleep/careless). Low-Medium.
κακοπάθησον	kakopathēson (from κακοπαθέω, kakopatheō)	“suffer hardship/endure evil”	to bear up under suffering, endure affliction	endure afflictions	This verb (also 1:8, 2:3, 2:9) is the recurring backbone-verb of the Perseverance under Suffering doctrine — Timothy’s calling to preach is explicitly a calling to suffer, not merely to teach.	[NEW — CANDIDATE — MEDIUM] “ua siab ntev thev kev txom nyem” (endure/bear up under hardship with patience), building on [INHERITED] kev ua siab ntev (endurance). Medium: should be rendered identically at all four occurrences (1:8, 2:3, 2:9, 4:5) to preserve the recurring-motif structure for Perseverance under Suffering, per the full-book coverage mandate.
ἔργον ποίησον εὐαγγελιστοῦ	ergon poiēson euangelistou	”do the work of an evangelist”	euangelistēs, “one who proclaims good news,” an office/function distinct from apostle/teacher (cf. Eph 4:11)	do the work of an evangelist	Names a specific ministry office — related to but distinct from the offices already established in the Romans baseline (apostle, deacon_servant, priestly_minister).	[NEW — CANDIDATE] “tus tshaj tawm Txoj Moo Zoo” (proclaimer/herald of the Gospel), built on [INHERITED] Txoj Moo Zoo (gospel). Low-Medium: office-comprehension gap only, parallel strategy to the existing apostle/deacon_servant entries — needs its own registry line so it is not confused with either.
πληροφόρησον	plērophorēson (from πληροφορέω, plērophoreō)	“fulfill fully / bring to full completion”	to carry out completely, fully discharge a duty, fully accomplish	make full proof of, fully carry out, fulfill	The letter’s final ministry-imperative — do not merely begin the ministry but complete it fully, echoing 4:7’s “I have finished the course.”	[NEW — CANDIDATE] “ua tiav tas nrho” (carry out to full completion). Low-Medium.
τὴν διακονίαν σου	tēn diakonian sou	”your ministry/service”	diakonia, the same root as the baseline’s deacon_servant (diakonos) entry, here in its broader “service/ministry” sense	thy ministry	Ties Timothy’s entire preaching-charge back to the concept of humble service already anchored in the Romans baseline.	[INHERITED — extended sense] built on tus pab tu pawg ntseeg (deacon_servant) root; render diakonia here as “koj txoj haujlwm pab Vajtswv” (your work of serving God). Low-Medium: note this is diakonia’s broader “ministry” sense, not the narrow office of “deacon” — should not be confused with the Phoebe-specific office use in Romans 16:1.

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Part B — Chapter-by-Chapter Study of the Whole Book

Chapter 1 (2 Timautes 1:1-18)

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
ἀπόστολος…διὰ θελήματος θεοῦ	apostolos dia thelēmatos theou	”apostle…through the will of God”	commissioned envoy, by divine appointment	apostle by the will of God	Establishes Paul’s authority as the source of the “sound words” pattern Timothy must guard.	[INHERITED] tus Tub Txib (apostle) + Vajtswv lub siab nyiam (will_of_god), both reused exactly.
κατ᾿ ἐπαγγελίαν ζωῆς	kat’ epangelian zōēs	”according to the promise of life”	the covenant pledge of life granted in Christ	promise of life	Grounds the letter’s opening in the same promise-theology as the Romans baseline.	[INHERITED] lus cog tseg (promise) + txoj sia nyob mus ib txhis (eternal_life), reused exactly.
χάρις, ἔλεος, εἰρήνη	charis, eleos, eirēnē	”grace, mercy, peace”	the tripartite apostolic salutation	grace, mercy, and peace	Note this salutation adds eleos (mercy) to the Pauline grace-peace pair found in Romans — mercy must be kept lexically distinct from grace per the Romans baseline’s Critical distinction.	[INHERITED] txiaj ntsim (grace), txoj kev khuv leej (mercy), kev thaj yeeb (peace) — all three reused exactly and kept distinct, satisfying the baseline’s Medium-risk warning against flattening grace/mercy.
καθαρ᷇ συνειδήσει	katharā syneidēsei	”with a pure/clean conscience”	inner moral integrity, a clear moral self-assessment	pure conscience	Paul’s self-testimony of integrity, grounding his authority to charge Timothy.	[INHERITED] tej kev paub zoo paub phem hauv lub siab (conscience), reused exactly.
ἀνυπόκριτος πίστις	anypokritos pistis	”unfeigned/sincere faith”	genuine, without hypocrisy or play-acting	unfeigned faith	Describes the faith transmitted through Lois and Eunice to Timothy — the first link in the Faithful Transmission chain.	[NEW — CANDIDATE] “kev ntseeg tseeb, tsis yog dag” (genuine faith, not pretense), built on [INHERITED] kev ntseeg (faith). Low-Medium.
ἀναζωπυρεῖν τὸ χάρισμα	anazōpyrein to charisma	”to rekindle/stir into flame the gift”	to fan a smoldering fire back to flame (vivid metaphor); charisma = a grace-gift	stir up the gift	Ties the Guarding Sound Doctrine and Perseverance doctrines together: the God-given ministry gift, received via the laying on of hands, must be actively kept alive, not passively assumed.	[NEW — CANDIDATE] “tshoov/rhu kom cig rov qab” (stir up/rekindle to blaze again), applied to [INHERITED] ib yam khoom plig ntawm Vaj Ntsuj Plig (spiritual_gift). Low-Medium; the fire-fanning image transfers well since Hmong hearth-fire tending is a familiar domestic image, no collision.
διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου	dia tēs epitheseōs tōn cheirōn mou	”through the laying on of my hands”	ordination/commissioning gesture	by the laying on of my hands	Names the specific occasion of Timothy’s gift/commissioning — an ecclesial-office concept parallel to apostle/deacon_servant already flagged in the Romans baseline.	[NEW — CANDIDATE] “thaum kuv tsa tes rau saum koj lub taubhau” (when I laid hands upon your head). Medium: comprehension gap only; no direct animistic collision identified, though Hmong shamanic healing/blessing rites also involve hand-gestures (e.g., hu plig ceremonies) — recommend a brief teaching note distinguishing apostolic ordination from folk hand-blessing rites, out of caution, even though no direct lexical collision exists.
πνεῦμα δειλίας…δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ	pneuma deilias…dynameōs kai agapēs kai sōphronismou	”spirit of cowardice/fear…[but of] power and love and sound-mindedness/self-discipline”	contrast between a paralyzing timidity and a Spirit-given triad of power, love, and self-mastery	spirit of fear…power, love, sound mind	Directly counters the fear that suffering for the Gospel provokes — foundational verse for Perseverance under Suffering.	[INHERITED] hwjchim (power, must carry mandatory Vajtswv hwjchim qualifier) + kev hlub (love), both reused exactly. σωφρονισμός (sōphronismos, “sound/disciplined mind”): [NEW — CANDIDATE] “kev ruaj siab thiab tswj tau lub siab” (steadiness and self-control of mind). Low-Medium.
μαρτύριον τοῦ κυρίου ἡμῶν	martyrion tou kyriou hēmōn	”the testimony of our Lord”	the Gospel-witness concerning Christ	the testimony of our Lord	Extends the witness root already fixed in the Romans baseline into a noun for the Gospel-message itself.	[INHERITED] tus timkhawv root (witness), extended as “tej lus timkhawv txog peb tus Tswv.” Low.
συγκακοπάθησον τῷ εὐαγγελίῳ	synkakopathēson tō euangeliō	”suffer together with [me] for the gospel”	share fully in gospel-related hardship	be partaker of the afflictions of the gospel	First occurrence of the kakopatheō family (Perseverance doctrine backbone verb, cf. Part A 4:5 note above); “syn-” prefix adds partnership-in-suffering nuance.	[NEW — CANDIDATE] “koom nrog kuv thev kev txom nyem vim Txoj Moo Zoo” (join with me in enduring hardship for the sake of the Gospel), consistent with the Part A 4:5 rendering strategy. Medium.
κατὰ δύναμιν θεοῦ	kata dynamin theou	”according to the power of God”	God’s own enabling might, as the ground for enduring suffering	according to the power of God	Grounds Perseverance under Suffering explicitly in divine power, not human resolve — the mandatory qualifier is structurally present in the Greek itself.	[INHERITED] Vajtswv hwjchim (power, qualified form), reused exactly.
σώσαντος…καλέσαντος κλήσει ἁγίᾳ	sōsantos…kalesantos klēsei hagia	”having saved…having called with a holy calling”	God’s twin acts of salvation and vocational summons, holy in character	who hath saved us, and called us with an holy calling	Introduces “holy calling” — a new fixed phrase combining the baseline’s election_choose and salvation_save families.	[INHERITED] kev cawm dim (salvation) reused; “κλῆσις ἁγία” (holy calling): [NEW — CANDIDATE] “kev hu uas dawb huv” (a holy calling/summons), reusing [INHERITED] dawb huv root from sanctification. Medium: must not collapse into ordinary occupational “calling” language; needs anchoring to God as the caller.
οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν	ou kata ta erga hēmōn alla kata idian prothesin kai charin	”not according to our works but according to His own purpose and grace”	excludes human merit as the ground of the calling; grounds it instead in God’s own eternal purpose	not according to our works, but according to his own purpose and grace	A direct echo of the Romans baseline’s Critical Grace/Salvation-by-Faith-Alone doctrine — must never be softened toward merit.	[INHERITED] txiaj ntsim (grace), reused exactly, with the baseline’s Critical “never koob hmoov” prohibition fully in force here.
πρὸ χρόνων αἰωνίων	pro chronōn aiōniōn	”before times eternal”	before the ages began; timeless divine purpose predating creation	before the world began	Echoes the Election and Sovereignty theme of Romans 8-9 without using the identical Greek vocabulary (eklogē) — the concept of a purpose fixed before time is present even though the specific “election” word-family is absent here.	[NEW — CANDIDATE] “ua ntej lub ntiajteb yug los” (before the world was born/created). Medium; should be cross-referenced with the baseline’s Critical foreknow_predestine entry and its mandatory anti-hmoov (fate) framing, even though 2 Timothy does not use the identical vocabulary.
φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας	phanerōtheisan de nyn dia tēs epiphaneias	”but now made manifest through the appearing”	God’s eternal purpose disclosed at a specific historical point — Christ’s incarnation	manifest by the appearing	First occurrence of epiphaneia in the letter (of Christ’s first coming); see Part A 4:1 analysis for the full risk discussion, which applies identically here.	[NEW — CANDIDATE — MEDIUM-HIGH] Same treatment as Part A 4:1’s epiphaneia entry; must be handled identically at all three occurrences (1:10, 4:1, 4:8).
καταργήσαντος τὸν θάνατον, φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν	katargēsantos ton thanaton, phōtisantos de zōēn kai aphtharsian	”having abolished death, and having illuminated life and incorruption”	rendering death powerless/inoperative; bringing to light life and imperishability	abolished death…brought life and immortality to light	A concentrated Gospel-summary verse.	[INHERITED] txoj kev tuag (death), reused exactly. ἀφθαρσία (aphtharsia, “incorruption/immortality”): [NEW — CANDIDATE] “txoj sia uas yuav tsis lwj tsis puas” (a life that will never decay/perish). Medium: comprehension-level, no collision, may be merged conceptually with txoj sia nyob mus ib txhis (eternal_life) but should retain the “incorruptibility” nuance where possible.
κήρυξ καὶ ἀπόστολος καὶ διδάσκαλος	kēryx kai apostolos kai didaskalos	”herald and apostle and teacher”	three-fold ministry self-description	preacher, and an apostle, and a teacher	Establishes kēryx (herald) as a title distinct from but related to apostle; foundational for The Charge to Preach the Word doctrine, since 4:2’s imperative kēryxon derives from this same root.	[NEW — CANDIDATE] “tus tshaj tawm” (herald/proclaimer) alongside [INHERITED] tus Tub Txib (apostle); “διδάσκαλος” (didaskalos, teacher): [NEW — CANDIDATE] “xibhwb” (teacher, an existing general Hmong term for teacher/instructor). Low-Medium.
οὐκ ἐπαισχύνομαι	ouk epaischynomai	”I am not ashamed”	absence of shame despite suffering, echoing Rom 1:16’s thesis statement	I am not ashamed	Direct verbal echo of the Romans baseline’s ashamed entry, itself tied to Romans’ Gospel-power doctrine — a strong intertextual link between the two books.	[INHERITED] txaj muag (ashamed), reused exactly.
τὴν παραθήκην μου	tēn parathēkēn mou	”my deposit / that which has been entrusted to me”	a valuable item placed in trust with another for safekeeping (banking/legal metaphor)	that which I have committed unto him	The central term for the Guarding Sound Doctrine doctrine, recurring at 1:14 (“guard the good deposit committed to you” — τὴν καλὴν παραθήκην φύλαξον) with the object reversed (Paul’s deposit with God; the Gospel-deposit entrusted to Timothy).	[NEW — CRITICAL — TRANSLATOR REVIEW NEEDED] Candidate: “qhov uas kuv muab cev rau nws saib xyuas” / “tej kev ntseeg uas raug muab khaws cia” (that which has been entrusted to Him/kept in trust). Risk: Hmong has a strong, positive cultural concept of entrusted valuables/heirlooms kept safe for a lineage (qub txeeg qub teg, already a positive TM bridge for heir), which could either help (concrete “something precious entrusted for safekeeping” is intuitive) or hurt (risk of reducing the Gospel-deposit to a static heirloom-object rather than a living, transmissible body of true doctrine that must be actively taught, not merely stored). Recommend mandatory teaching note distinguishing “guarding the deposit” from inert heirloom-keeping — the deposit must be transmitted, not just preserved (cf. 2:2).
τὴν καλὴν παραθήκην φύλαξον διὰ Πνεύματος Ἁγίου	tēn kalēn parathēkēn phylaxon dia Pneumatos Hagiou	”guard the good deposit through the Holy Spirit”	active, vigilant safekeeping, Spirit-enabled	keep…by the Holy Ghost	Directly pairs the paratheke term with the Holy Spirit as the enabling agent of doctrinal guarding — reinforces the mandatory “Vaj” prefix rule from the Romans baseline.	[INHERITED] Vaj Ntsuj Plig (Holy Spirit), reused exactly, mandatory prefix retained. φύλαξον (phylaxon, “guard!”): [NEW — CANDIDATE] “zov/saib xyuas kom zoo” (watch over/guard carefully). Low.
ὑποτύπωσιν ὑγιαινόντων λόγων	hypotypōsin hygiainontōn logōn	”a pattern/outline of sound words”	a model/template to be followed, composed of health-giving speech	form of sound words	The sister-phrase to 4:3’s hygiainousa didaskalia — together these form the fixed doctrinal collocation for Guarding Sound Doctrine across the whole letter.	[NEW — CANDIDATE — CRITICAL, same family as 4:3] “tus qauv ntawm tej lus qhia tseeb uas raug cai” (the pattern of true, correct teaching). Must be rendered consistently with the 4:3 hygiainousa didaskalia candidate so Hmong readers recognize the recurring health-metaphor doctrine-family across 1:13, 4:3.
οἰκεῖ ἐν ἡμῖν	oikei en hēmin	”dwells in us”	to inhabit, take up permanent residence	dwelleth in us	Describes the Holy Spirit’s indwelling presence as the enabling ground for guarding sound doctrine.	[INHERITED] Vaj Ntsuj Plig (Holy Spirit), reused exactly; “dwells in”: [NEW — CANDIDATE] “nyob hauv peb” — Medium: must be distinguished from the mere-physical-location sense already flagged for nyob hauv Khetos in the Romans baseline; here it is the Spirit indwelling the believer, a related but distinct union-formula.

Chapter 1 doctrine touchpoints: Guarding Sound Doctrine (paratheke, hypotypōsis hygiainontōn logōn), Faithful Transmission of the Gospel (anypokritos pistis, ordination), Perseverance under Suffering (pneuma deilias contrast, synkakopatheō), The Charge to Preach the Word (kēryx/apostolos/didaskalos).

Chapter 2 (2 Timautes 2:1-26)

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
ἐνδυναμοῦ ἐν τῇ χάριτι	endynamou en tē chariti	”be strengthened/empowered in the grace”	be made strong by means of grace	be strong in the grace	Grace as the enabling power for ministry, not merely the ground of justification — extends the Romans baseline’s Critical grace entry into a sanctification/ministry context.	[INHERITED] txiaj ntsim (grace), reused exactly, with hwjchim-family verb “kho kom muaj zog” (make strong). Low, given correct anchoring.
ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι	tauta parathou pistois anthrōpois, hoitines hikanoi esontai kai heterous didaxai	”entrust these things to faithful men who will be able to teach others also”	paratithēmi (same root as paratheke, 1:12,14): to deposit/hand over for safekeeping and further use	commit thou to faithful men…able to teach others also	The single most important verse in the letter for Faithful Transmission of the Gospel: it establishes a deliberate four-generation transmission chain (Paul → Timothy → faithful men → others), making doctrinal fidelity a matter of intentional, verifiable succession rather than spontaneous individual insight.	[NEW — CRITICAL — TRANSLATOR REVIEW NEEDED] Candidate: “muab tej no cev rau cov neeg ncaj ncees uas yuav muaj peev xwm qhia lwm tus tau thiab” (entrust these things to trustworthy/faithful people who will have the ability to teach others also). Risk: High. Hmong oral-tradition culture (customary law, genealogy recitation, funeral chant transmission) provides a strong positive structural bridge (multi-generational faithful transmission is a familiar Hmong cultural value), but Hmong oral tradition is also characteristically adaptive/fluid across retellings, whereas Paul’s chain insists on transmitting fixed, unchanging apostolic content. Must be taught explicitly that this is transmission of fixed truth, not organically evolving oral tradition — recommend theologian review given the doctrine-defining weight of this single verse.
ὡς καλὸς στρατιώτης Ἰησοῦ Χριστοῦ	hōs kalos stratiōtēs Iēsou Christou	”as a good soldier of Jesus Christ”	military metaphor for disciplined, single-minded service	good soldier of Jesus Christ	First of three vocational metaphors (soldier, athlete, farmer) illustrating Perseverance under Suffering and disciplined ministry.	[NEW — CANDIDATE] “tub rog zoo ntawm Yexus Khetos” (a good soldier of Jesus Christ), using the existing Hmong word for soldier (tub rog, familiar from Hmong military history — a strong, non-collision-risk positive bridge). Low.
μηδεὶς ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις	mēdeis empleketai tais tou biou pragmateiais	”no one entangles himself with the affairs of [civilian] life”	to become enmeshed/entwined, as in a net	entangleth himself with the affairs of this life	Reinforces single-minded devotion required of Christ’s soldier.	[NEW — CANDIDATE] “tsis txhob dhia mus koom nrog tej kev lag luam ntawm lub neej no” (should not get entangled in the business/affairs of this life). Low.
ἀθλῇ…νομίμως	athlē…nomimōs	”competes [as an athlete]…according to the rules”	athletic contest imagery; lawful, rule-following competition	strive…lawfully	Second metaphor (athlete); introduces the stephanoō (crowning) motif that culminates in 4:8’s crown of righteousness — Assurance of Reward doctrine.	[NEW — CANDIDATE] “sib tw ua raws li kevcai” (compete according to the rules). Low-Medium: “kevcai” here is the neutral “rule of a contest” sense, not to be confused with the Critical, qualifier-mandatory Txoj Kevcai (ntawm Vajtswv/Mauxes) baseline term — must be clearly contextualized as a sports-rule, never left ambiguous with the Mosaic Law term.
στεφανοῦται	stephanoutai	”he is crowned”	receiving the victor’s wreath at the close of an athletic contest	is crowned	First occurrence of the crown/reward motif that anchors Assurance of Reward, prior to its climactic restatement at 4:8.	[NEW — CANDIDATE — MEDIUM] “tau txais lub mom kub/lub koob meej” (receives the crown/the honor). Medium: no native laurel-wreath victory tradition in Hmong culture; recommend illustrative teaching note (paralleling the Romans baseline’s handling of the unfamiliar olive-tree grafting image) explaining the Greco-Roman athletic-victory-crown custom.
ὁ λόγος τοῦ θεοῦ οὐ δέδεται	ho logos tou theou ou dedetai	”the word of God is not bound/chained”	dedetai from deō, “to bind, chain, fetter”	the word of God is not bound	A powerful contrast between Paul’s literal chains and the Gospel’s freedom — central to Faithful Transmission of the Gospel: the message’s spread does not depend on any one human messenger’s freedom.	[NEW — CANDIDATE — HIGH] “Vajtswv Txoj Lus tsis raug khi” (God’s Word is not bound/tied up), built on [NEW] Txoj Lus (the Word, cf. Part A 4:2). High: must be carefully distinguished from any suggestion that the Word possesses independent magical potency apart from God (avoiding an animistic “powerful object/word-charm” reading, analogous to the caution already applied to hwjchim) — recommend anchoring this clause explicitly to God as the Word’s active guarantor, not to the words themselves as an autonomous force.
διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς	dia touto panta hypomenō dia tous eklektous	”therefore I endure all things for the sake of the elect”	hypomenō, endurance; eklektoi, the chosen/elect	I endure all things for the elect’s sakes	Directly reuses the Romans baseline’s Critical election_choose term and its mandatory anti-hmoov framing, now applied within a suffering/perseverance context.	[INHERITED] kev xaiv (Vajtswv xaiv raws li nws lub siab nyiam) (election_choose), reused exactly with mandatory volitional-clause qualifier, and kev ua siab ntev (endurance), reused exactly.
πιστὸς ὁ λόγος	pistos ho logos	”the saying is faithful/trustworthy”	a formulaic introduction marking a fixed, reliable, quotable maxim	it is a faithful saying	Introduces a hymn/creed-fragment (2:11-13) — evidence of an early fixed, transmitted confessional tradition, itself an example of Faithful Transmission of the Gospel in action.	[NEW — CANDIDATE] “tej lus no yog lus tseeb thiab ntseeg tau” (these words are true and trustworthy), reusing [INHERITED] qhov tseeb (truth) + kev ntseeg (faith) roots. Low.
εἰ συναπεθάνομεν, καὶ συζήσομεν… εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς	ei synapethanomen, kai syzēsomen… ei arnēsometha, kakeinos arnēsetai hēmas	”if we died with [him], we will also live with [him]…if we deny [him], he also will deny us”	a chiastic union-with-Christ and covenant-faithfulness formula; the compound verbs (syn-) mark co-death/co-life with Christ	if we be dead with him, we shall also live with him…if we deny him, he also will deny us	This is a Union with Christ formula (cf. the Romans baseline’s in_christ_union_formula entry) applied specifically to the danger of apostasy — denial of Christ under pressure results in reciprocal denial.	[NEW — CANDIDATE] For the syn- compounds: “yog peb tuag nrog nws, peb yuav nyob nrog nws” (if we died with him, we will live with him), built on [INHERITED] nyob hauv Khetos (in_christ_union_formula) family and txoj kev tuag/txoj sia nyob mus ib txhis. For ἀρνέομαι (arneomai, “deny”): [NEW — CANDIDATE] “tsis lees yuav” (refuse to acknowledge/deny). Medium-High: this “deny Christ” language must be kept doctrinally distinct from ordinary interpersonal denial and explicitly tied to apostasy under persecution, given the letter’s Perseverance-under-Suffering context.
εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει	ei apistoumen, ekeinos pistos menei	”if we are unfaithful/unbelieving, he remains faithful”	apisteō, negation of pistis; God’s own unwavering faithfulness regardless of human failure	if we believe not, yet he abideth faithful	A crucial Assurance-of-Reward-adjacent statement: God’s faithfulness is not contingent on human faithfulness, though it does not excuse apostasy (the following clause: “he cannot deny himself”).	[NEW — CANDIDATE] “tus Tswv yeej tseem ncaj ncees/ntseeg tau” (the Lord remains faithful/trustworthy), reusing [INHERITED] kev ntseeg root inverted. Medium: care needed so this is not misheard as cheapening apostasy’s seriousness (the surrounding clauses of warning must remain intact).
μὴ λογομάχειν	mē logomachein	”not to fight about words”	verbal wrangling/quibbling disputes	not to strive about words	Contrasts destructive doctrinal quarreling with the constructive “rightly handling” of 2:15 — a Guarding Sound Doctrine caution against unhealthy contentiousness.	[NEW — CANDIDATE] “tsis txhob sib cav txog tej lus” (should not argue/dispute over words). Low.
ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας	orthotomounta ton logon tēs alētheias	”rightly cutting/handling the word of truth”	orthotomeō, literally “to cut straight” (agricultural/road-building image: plowing a straight furrow, or cutting a straight path)	rightly dividing the word of truth	A central term for Guarding Sound Doctrine: correct doctrinal handling as a skill of precision, not merely sincerity.	[NEW — CANDIDATE — HIGH] “qhia Txoj Lus tseeb kom raug thiab ncaj, tsis muab ntxias lossis fee meem” (teach the word of truth correctly and straightly, without distorting or twisting it). High: recommend exploring a positive cultural bridge via Hmong plowing imagery (laim/nqai kab ncaj, “plowing a straight furrow”), since wet-rice/dry-field agriculture with furrow-plowing is a familiar Hmong image, paralleling the Greek’s own agricultural metaphor — flagged for translator review to determine whether a furrow-plowing idiom can be naturally incorporated without forcing the metaphor.
βέβηλοι κενοφωνίαι…ὡς γάγγραινα νομήν ἕξει	bebēloi kenophōniai…hōs gaggraina nomēn hexei	”profane empty-babblings…will spread like gangrene”	bebēlos, “profane/unhallowed”; kenophōnia, “empty/vain talk”; gaggraina, a medical term for spreading tissue-death	profane and vain babblings…will eat as doth a canker/gangrene	The vivid disease-metaphor names Hymenaeus and Philetus as concrete examples of false teachers whose error “spreads” — key illustrative material for Apostasy and False Teachers doctrine, and completing the health/sickness metaphor-family with 1:13/4:3’s “sound [healthy] doctrine.”	[NEW — CANDIDATE] “tej lus qhuab qhia dawb qhwv tsis muaj qab hau…yuav sib kis mus li tus mob ua tsw lwj” (worthless, profane teaching with no benefit…will spread like a rotting/gangrenous disease). Low-Medium: the disease-spreading image transfers well cross-culturally (illness/infection concepts are universally intuitive); no collision, but should be explicitly linked to the “sound/healthy doctrine” phrase-family for full doctrinal coherence.
ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν	ho mentoi stereos themelios tou theou hestēken	”nevertheless the firm foundation of God stands”	themelios, a building’s foundation-stone; stereos, solid/firm	the foundation of God standeth sure	Assures Timothy that individual apostasies (Hymenaeus, Philetus) do not overturn God’s overall redemptive purpose — an Assurance-adjacent statement grounding the whole doctrinal-guarding project in God’s unshakable sovereignty.	[NEW — CANDIDATE] “lub taw tsev ntawm Vajtswv uas ruaj khov yeej sawv ruaj nrees” (God’s firm building-foundation stands solidly). Low.
ἔχων τὴν σφραγίδα ταύτην	echōn tēn sphragida tautēn	”having this seal”	sphragis, a signet/wax seal marking ownership, authenticity, or security	having this seal	Introduces the two-part inscription (“the Lord knows those who are his” / “let everyone who names the name of the Lord depart from iniquity”) as if engraved on the foundation-stone — a legal-authentication image.	[NEW — CANDIDATE] “muaj lub cim/lub npe uas sau tseg” (having this mark/seal that is inscribed). Medium: comprehension-level (ancient signet-seal custom unfamiliar), but a workable bridge exists via Hmong clan-seal/stamp concepts used in some legal-document customs; recommend a brief explanatory note rather than a lexical fix.
σκεῦος εἰς τιμὴν… εἰς ἀτιμίαν	skeuos eis timēn…eis atimian	”a vessel unto honor…unto dishonor”	container/instrument metaphor, now applied to honor/dishonor rather than mercy/wrath	vessels of gold and silver…wood and earth, some to honor, some to dishonor	Directly extends the Romans baseline’s vessel_of_mercy_wrath metaphor family into a new context (moral self-purification rather than sovereign election) — must be kept distinct in teaching from the Romans 9 usage.	[INHERITED — extended context] lub yias (vessel) root reused; qualify with “rau txoj kev hwm” / “rau txoj kev txaj muag” (unto honor / unto shame) rather than the Romans-specific mercy/wrath qualifiers. Medium: flag explicitly that this is a distinct application of the same base metaphor (self-purification, not unconditional election), to avoid readers conflating 2 Timothy 2:20-21 with Romans 9:21-23.
ἁγιασμένον, εὔχρηστον τῷ δεσπότῃ	hagiasmenon, euchrēston tō despotē	”sanctified, useful to the Master”	hagiazō, the same root as the Romans baseline’s sanctification entry	sanctified, and meet for the master’s use	Ties personal moral self-purification (2:21) to the sanctification doctrine already fixed in the Romans baseline.	[INHERITED] kev raug ua kom dawb huv (sanctification), reused exactly.
τὰς νεωτερικὰς ἐπιθυμίας φεῦγε	tas neōterikas epithymias pheuge	”flee youthful lusts/desires”	epithymia, strong desire/craving, here age-specific (youthful impulsiveness)	flee also youthful lusts	Practical holiness instruction supporting the “vessel unto honor” metaphor.	[NEW — CANDIDATE] “khiav tawm ntawm tej kev xav phem uas tub hluas nyiam” (flee the evil desires that young men are prone to). Low.
δίωκε δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην	diōke dikaiosynēn, pistin, agapēn, eirēnēn	”pursue righteousness, faith, love, peace”	diōkō, actively chase/pursue	follow righteousness, faith, charity, peace	A four-virtue summary list combining several baseline terms in one clause.	[INHERITED] Vajtswv txoj kev ncaj ncees (righteousness), kev ntseeg (faith), kev hlub (love), kev thaj yeeb (peace) — all four reused exactly. Low.
τοὺς ἀντιδιατιθεμένους ἐν πραΰτητι παιδεύοντα	tous antidiatithemenous en prautēti paideuonta	”instructing those who oppose [themselves] with gentleness”	prautēs, gentleness/meekness (not weakness); paideuō, formative discipline/instruction (same root as 3:16’s paideia)	instructing those that oppose themselves…in meekness	Models the pastoral manner required for Guarding Sound Doctrine — correction delivered gently, not harshly.	[NEW — CANDIDATE] “qhia cov uas tawm tsam nrog kev txo hwjchim/txo siab” (instruct those who oppose, with a lowered/humbled manner). Low-Medium.
μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας	mēpote dōē autois ho theos metanoian eis epignōsin alētheias	”that perhaps God may grant them repentance unto full knowledge of the truth”	metanoia, a change of mind/heart, turning away from error toward God; epignōsis, fuller/deeper knowledge	if God peradventure will give them repentance to the acknowledging of the truth	Repentance here is explicitly something God grants, not something the sinner self-generates — directly parallel to the Critical Grace doctrine already fixed in the Romans baseline (justification not by works).	[NEW — CANDIDATE — MEDIUM-HIGH] “tso siab tias Vajtswv yuav pub kev hloov siab lees txim rau lawv, kom lawv paub tseeb tias yog li cas” (hoping that God will grant them a change-of-heart repentance, so that they may truly know what is true). Medium-High: Hmong custom (thov txim, “ask forgiveness/apologize”) frames repentance as a socially-initiated human act toward an offended party (elder, spirit, or ancestor) to restore relational balance; here Paul frames repentance itself as God’s gift, not the sinner’s achievement — same collision-risk shape as the Grace doctrine, requires an identical anti-merit teaching note.
ἐκ τῆς τοῦ διαβόλου παγίδος	ek tēs tou diabolou pagidos	”out of the snare of the devil”	pagis, a hunting trap/snare; diabolos, “slanderer/accuser,” the proper title for Satan	out of the snare of the devil	Names the personal spiritual enemy explicitly by title for the first time in the letter — critical term requiring careful, consistent handling across the whole book (cf. 1 Tim/2 Tim’s other diabolos references and 4:18’s rescue-from-evil language).	[NEW — CRITICAL — TRANSLATOR REVIEW NEEDED] διάβολος (diabolos): candidate “dab Ntxwg Nyoog” — the established proper name used in existing Hmong Christian usage for Satan/the devil, deliberately distinct from the generic, plural, undifferentiated dab (spirit) vocabulary of Hmong animism (which recognizes countless ancestral, nature, and household spirits). Per the same structural logic as the mandatory “Vaj” prefix on Vaj Ntsuj Plig, the proper name “Ntxwg Nyoog” must always accompany any use of “dab” for this referent — bare, unqualified “dab” for the devil would collapse the singular archenemy of God into merely one more spirit among the countless dab of folk religion, understating his unique adversarial role and inviting ritual-appeasement responses (offerings to placate dab) rather than the resistance/repentance response 2 Timothy calls for. πάγις (pagis, “snare/trap”): [NEW — CANDIDATE] “lub cuab/tsuas” (trap/snare — a concrete, positive cross-cultural bridge via familiar Hmong hunting-trap imagery). Low for pagis itself; Critical risk resides entirely in diabolos.

Chapter 2 doctrine touchpoints: Faithful Transmission of the Gospel (paratithēmi chain, 2:2), Guarding Sound Doctrine (orthotomeō, gaggraina/hygiainō metaphor family, theme foundation), Perseverance under Suffering (stratiōtēs/athlēs/geōrgos metaphors), Assurance of Reward (stephanoutai), Apostasy and False Teachers (Hymenaeus/Philetus, diabolos, metanoia).

Chapter 3 (2 Timautes 3:1-13)

(Note: 3:14-17 is the beginning of the core passage and is fully treated in Part A above; this section covers 3:1-13 only, per the full-book-coverage mandate.)

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
ἐν ἐσχάταις ἡμέραις	en eschatais hēmerais	”in the last days”	the final eschatological era preceding Christ’s return	in the last days	The temporal-eschatological anchor of the Apostasy and False Teachers in the Last Days doctrine.	[NEW — CANDIDATE — HIGH] “nyob rau lub sijhawm kawg” (in the last time/days). High: Hmong cultural-religious history includes documented indigenous messianic/millenarian movements (expectation of a coming Hmong king or savior figure who will restore the Hmong people, historically associated with various resistance and revival movements). Teaching on “the last days” risks being unintentionally absorbed into or confused with these folk-messianic expectation patterns rather than being understood as the specific, Christ-centered biblical eschatology Paul describes. Recommend explicit contrast-teaching distinguishing biblical last-days doctrine (centered on Christ’s return and apostasy within the church) from folk-messianic national-deliverer expectation.
καιροὶ χαλεποὶ	kairoi chalepoi	”difficult/dangerous/harsh times”	perilous, hard-to-bear seasons	perilous times	Sets the tone for the vice-list that follows.	[NEW — CANDIDATE] “lub sijhawm nyuaj/phem” (a difficult/evil time). Low.
φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι	(vice list, 3:2-4)	“self-lovers, money-lovers, boastful, arrogant, blasphemous, disobedient to parents, ungrateful, unholy, without family-affection, unforgiving/implacable, slanderers, without self-control, savage/untamed, haters of good, traitors, reckless, conceited, lovers of pleasure rather than lovers of God”	an extended catalogue of vices, climaxing in the deliberate wordplay φιλήδονοι/φιλόθεοι (“pleasure-lovers” vs “God-lovers”)	(see individual English variants above)	The list functions as a diagnostic checklist for recognizing the last-days moral climate — note that item 12, διάβολοι (diaboloi), is the adjectival/plural form (“slanderers”), grammatically and semantically distinct from the proper-noun singular ὁ διάβολος (“the devil,” 2:26) analyzed above; the two must not be confused in rendering.	[NEW — CANDIDATE, bulk-listed] Render each item with existing plain Hmong descriptive terms (e.g., “cov hlub tus kheej,” “cov nyiam nyiaj txiag,” “cov khav theeb” [reusing [INHERITED] kev khav theeb, boasting], “cov tsis mloog niam txiv lus,” “cov tsis paub ua tsaug” [contrast with [INHERITED] ua tsaug, thanksgiving], “cov hais lus phem,” “cov tsis hlub tsev neeg,” “cov dag ntxias” [distinct from the singular diabolos], “cov tsis tswj tau lawv tus kheej,” “cov nyiam kev lomzem tshaj Vajtswv” [climactic term, directly opposing [INHERITED] pehawm Vajtswv, worship]). Low-Medium overall: mostly comprehension-level descriptive phrases; the one genuine risk point is ensuring διάβολοι (plural adjective, “slanderers”) is rendered distinctly from ὁ διάβολος (the proper title “the devil,” 2:26) so Hmong readers do not think 3:3 is calling ordinary sinful people literally “devils” in the same sense as 2:26’s archenemy.
μόρφωσιν εὐσεβείας ἔχοντες, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι	morphōsin eusebeias echontes, tēn de dynamin autēs ērnēmenoi	”having a form/outward shape of godliness, but having denied its power”	morphōsis, an outward shape/semblance without the corresponding inner reality; eusebeia, godly reverence/piety; arneomai, deny/repudiate	having a form of godliness, but denying the power thereof	A central diagnostic verse for both Apostasy/False-Teachers and Guarding Sound Doctrine: outward religious appearance decoupled from the Spirit’s actual transforming power.	[NEW — CANDIDATE — HIGH] εὐσέβεια (eusebeia, “godliness”): recommend “kev hwm Vajtswv” (reverence/honor toward God), deliberately built on the same “hwm” root already fixed in the Romans baseline’s ungodly entry (asebēs → “tus tsis hwm Vajtswv”), giving a clean, consistent positive/negative pair across both books. μόρφωσις (morphōsis, “outward form”): “tsw qauv/sawv cev” (outward appearance/pattern). δύναμις (dynamis, “power”): [INHERITED] Vajtswv hwjchim, reused exactly, mandatory qualifier retained — combined clause: “muaj tsw qauv hwm Vajtswv, tab sis tsis lees yuav Vajtswv hwjchim uas nyob hauv qhov kev hwm ntawd” (has the outward appearance of honoring God but denies the power of God within that reverence). High: this verse is the letter’s sharpest warning against merely external, ritually-correct religiosity — a warning that must be taught with particular sensitivity in a context where honor-rituals (ancestor veneration, correct ceremonial procedure) can themselves become substitutes for the very “denial of power” Paul condemns; must be handled as a warning applicable within the church, not weaponized as blanket commentary on Hmong traditional religion generally.
ἐνδύνοντες εἰς τὰς οἰκίας…αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις	endynontes eis tas oikias…aichmalōtizontes gynaikaria sesōreumena hamartiais, agomena epithymiais poikilais	”worming/creeping their way into houses…taking captive weak/silly women loaded down with sins, led about by various lusts”	vivid intrusion + captivity imagery describing false teachers’ predatory methods	creep into houses…leading captive silly women laden with sins	Names a specific predatory tactic of false teachers — practically relevant for the Apostasy doctrine’s warning about how, not merely what, false teaching spreads.	[NEW — CANDIDATE] “nkag mus rau hauv tej tsev…ntes cov poj niam mob siab uas raug lub txim nyav thiab raug tej kev xav phem coj mus ntxiag” (creep into houses…capture troubled/weak women who are burdened by sin and led about by various evil desires). Low-Medium: no direct collision, though care should be taken in cross-cultural teaching not to universalize this into a blanket statement about women generally, since the text targets a specific predatory pattern, not women as a category.
μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα	mēdepote eis epignōsin alētheias elthein dynamena	”never able to come to the full knowledge of the truth”	epignōsis, deep/full personal knowledge (contrast with mere gnosis)	never able to come to the knowledge of the truth	Diagnoses endless spiritual seeking without ever arriving at settled truth — a caution directly relevant to Sufficiency of Scripture (truth is knowable and attainable through Scripture, cf. 3:15-17, not an endless quest).	[NEW — CANDIDATE] “yeej tsis muaj hnub paub qhov tseeb tiag tiag li” (never having a day of truly knowing the real truth), reusing [INHERITED] qhov tseeb (truth). Low-Medium.
Ἰάννης καὶ Ἰαμβρῆς	Iannēs kai Iambrēs	proper names: “Jannes and Jambres”	traditional (extrabiblical) names given to Pharaoh’s court magicians who opposed Moses (Exodus 7)	Jannes and Jambres	An extrabiblical typological example naming ancient false-teacher opposition to God’s true messenger (Moses) as a pattern for present-day opposition to true doctrine.	[NEW — CANDIDATE] Transliterate as proper names “Ias Nes thiab Iamees” (or nearest standard Hmong Bible transliteration if an established rendering already exists in current Hmong Scripture translations — flag for verification against existing published Hmong OT Exodus material). Low: proper-name transliteration only, logged per §2.4 of the governing AI requirements for new ad hoc names.
κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν	katephtharmenoi ton noun, adokimoi peri tēn pistin	”corrupted in mind, disqualified/rejected concerning the faith”	katapthora, moral/intellectual ruin; adokimos, failing the test, unapproved	corrupt minds, reprobate concerning the faith	Combines an intellectual-corruption diagnosis with a “testing” metaphor (dokimos family) that will resurface positively at 2:15’s “approved” (dokimon).	[NEW — CANDIDATE] “lub siab puas tsuaj, thiab tsis dhau qhov kev sim siab ntawm kev ntseeg” (ruined in mind, and failing the test of faith), reusing [INHERITED] kev ntseeg (faith). Medium.
ἀλλ᾿ οὐ προκόψουσιν ἐπὶ πλεῖον	all’ ou prokopsousin epi pleion	”but they will not progress/advance further”	prokoptō, to make progress/advance	they shall proceed no further	A note of divine limit placed on the false teachers’ influence — an Assurance-adjacent reassurance to Timothy amid the Apostasy warnings.	[NEW — CANDIDATE] “lawv yuav tsis mus deb tshaj qhov no li lawm” (they will not go further beyond this point). Low.
πάντες οἱ θέλοντες εὐσεβῶς ζῆν ἐν Χριστῷ Ἰησοῦ διωχθήσονται	pantes hoi thelontes eusebōs zēn en Christō Iēsou diōchthēsontai	”all who desire to live godly in Christ Jesus will be persecuted”	eusebōs (adverbial form of eusebeia, cf. above); diōkō (here passive, “be persecuted/pursued”)	all that will live godly in Christ Jesus shall suffer persecution	The letter’s most explicit, universally-scoped statement of the Perseverance under Suffering doctrine: persecution is presented as normal and expected for all genuinely godly believers, not exceptional or a sign of divine displeasure.	[NEW — CANDIDATE — MEDIUM-HIGH] “txhua tus uas xav hwm Vajtswv thiab nyob hauv Khetos yuav raug tsim txom” (everyone who desires to honor God and live in Christ will be persecuted), reusing [INHERITED] nyob hauv Khetos (in_christ_union_formula) and the newly-proposed kev hwm Vajtswv (eusebeia/godliness) root above. Medium-High: this must be taught carefully so that persecution is understood as expected normal Christian experience rather than being confused with the very different traditional Hmong framework in which misfortune/suffering typically signals ancestral or spirit displeasure requiring ritual remedy — persecution for godliness is the opposite of that framework: it is suffering that accompanies faithfulness, not a sign of ritual failure.
πονηροὶ ἄνθρωποι καὶ γόητες	ponēroi anthrōpoi kai goētes	”evil men and impostors/sorcerers”	goēs, literally “a magician/sorcerer/wizard,” extended to mean a swindling impostor	evil men and seducers	Paul’s chosen word for false teachers is, remarkably, the actual Greek term for a sorcerer/magician — a deliberate rhetorical move casting false teachers as spiritual con-artists.	[NEW — CANDIDATE — HIGH] Candidate: “cov neeg phem uas ua khawv koob dag ntxias” (evil people who practice magic/sorcery to deceive). High: this is a case where the most lexically accurate Hmong rendering (using khawv koob, an existing Hmong term for folk magic/sorcery) is doctrinally faithful to Paul’s own intent (he does mean “sorcerer-like impostor”), paralleling the Romans baseline’s precedent of retaining dab mlom (“idol”) as-is because it is accurate to what is condemned. However, this requires explicit teaching that Paul is using goēs to characterize false teachers’ deceptive method (staged trickery, exploiting credulity for gain), not making a blanket statement about all forms of traditional Hmong practice — recommend the same disambiguation discipline used for idol in the Romans baseline.
πλανῶντες καὶ πλανώμενοι	planōntes kai planōmenoi	”deceiving and being deceived”	planaō, to lead astray/cause to wander (root of the English “planet,” originally “wanderer”)	deceiving, and being deceived	Names the reciprocal, self-perpetuating nature of false teaching — deceivers are themselves caught in their own deception, a key diagnostic for the Apostasy doctrine.	[NEW — CANDIDATE — HIGH] “ntxias lwm tus thiab raug ntxias lawv tus kheej thiab” (deceiving others and also being deceived themselves). High: this deceive/deceived verb-pair (planaō) should be tracked consistently everywhere false teaching is discussed in the letter (3:13; conceptually also underlying 4:4’s “turned aside to myths”) as the letter’s core Apostasy-vocabulary verb, parallel in importance to apostrephō (turn away, 1:15/4:4).

Chapter 3 (1-13) doctrine touchpoints: Apostasy and False Teachers in the Last Days (eschatai hēmerai, vice list, morphōsis eusebeias, goētes, planaō), Perseverance under Suffering (3:12’s universal persecution statement), Guarding Sound Doctrine (dynamis/eusebeia contrast).

Chapter 4 (2 Timautes 4:6-22)

(Note: 4:1-5 is the conclusion of the core passage and is fully treated in Part A above; this section covers 4:6-22 only, per the full-book-coverage mandate.)

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
ἐγὼ γὰρ ἤδη σπένδομαι	egō gar ēdē spendomai	”for I am already being poured out [as a libation]“	spendō, the technical cultic verb for pouring out a liquid drink-offering to a deity	I am now ready to be offered	A direct sacrificial/cultic metaphor for Paul’s approaching martyrdom — Paul frames his death itself as an act of worship, extending the Romans baseline’s living_sacrifice/fij domain into a new, climactic personal application.	[NEW — CRITICAL — TRANSLATOR REVIEW NEEDED] Candidate: “kuv txoj sia twb yuav raug muab nchuav/hliv ua khoom fij lawm” (my life is about to be poured out as an offering), reusing the flagged [INHERITED] fij (sacrifice) root from the Romans baseline (living_sacrifice, propitiation). Critical: this is a direct and specific collision with actual Hmong ancestral ritual practice — pouring out liquor (nchuav cawv) as a libation to ancestors and household/nature spirits is a well-documented, still-practiced Hmong funeral and New Year ritual act. Rendered without extremely careful anchoring, “I am being poured out” would be assimilated almost perfectly into this existing libation-to-spirits ritual category. Mandatory teaching note required: Paul’s “pouring out” is a metaphor for his own faithful, once-only life of gospel-suffering culminating in martyrdom — it is not a repeatable ritual offering to any spirit, ancestor, or even to God in a cultic-appeasement sense, but a personal testimony of total, self-giving devotion (cf. Rom 12:1’s khoom fij uas muaj txoj sia nyob, living sacrifice, itself already flagged High in the Romans baseline — this term should be cross-referenced and handled with at least equal, likely greater, caution).
ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκεν	ho kairos tēs emēs analyseōs ephestēken	”the time of my release/departure has arrived”	analysis, literally “an unloosing” — image of a ship being cast off from its moorings, or a tent being struck/dismantled	the time of my departure is at hand	A euphemism for death framed as a release, not a defeat — reinforces Perseverance under Suffering’s positive framing of the cost of ministry and anticipates Assurance of Reward.	[NEW — CANDIDATE] “lub sijhawm kuv yuav ncaim lub ntiajteb no twb los ze lawm” (the time for me to depart this world has drawn near). Low-Medium: comprehension-level periphrasis; the ship/tent imagery is not preserved literally but the “departure, not defeat” sense is retained.
τὸν καλὸν ἀγῶνα ἠγώνισμαι	ton kalon agōna ēgōnismai	”I have fought/competed in the good contest”	agōn, an athletic or combative contest (root of English “agony”)	I have fought a good fight	First of three summary-of-life clauses (fight, race, faith-kept) forming the letter’s climactic Assurance-of-Reward statement.	[NEW — CANDIDATE] “kuv twb sib tw/ntaus tsov rog zoo lawm” (I have already competed/fought well). Low-Medium.
τὸν δρόμον τετέλεκα	ton dromon teteleka	”I have finished the race/course”	dromos, a running-track/race-course; teleō, to bring to completion	I have finished my course	Second summary clause, athletic-race imagery, directly echoing 4:5’s plērophorēson (“fulfill fully”).	[NEW — CANDIDATE] “kuv twb dhia tas kuv txoj kev sib tw lawm” (I have already finished running my race). Low.
τὴν πίστιν τετήρηκα	tēn pistin tetērēka	”I have kept the faith”	tēreō, to guard/keep watch over, same semantic family as phylassō (1:14’s “guard the deposit”)	I have kept the faith	Third summary clause — explicitly links back to the paratheke (“deposit”) of 1:12,14 and forward to 4:8’s crown: guarding sound doctrine faithfully to the end results in reward.	[INHERITED] kev ntseeg (faith), reused exactly; “kept”: [NEW — CANDIDATE] “tau tsom kwm/khaws cia” (has watched over/kept safe), deliberately echoing the paratheke-family vocabulary from 1:12,14 and 2:2 for doctrinal consistency across the letter. Low-Medium.
ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος	apokeitai moi ho tēs dikaiosynēs stephanos	”there is laid up/reserved for me the crown of righteousness”	apokeimai, to be stored up/reserved for future use; stephanos, victor’s wreath (cf. 2:5)	there is laid up for me a crown of righteousness	The doctrinal climax of Assurance of Reward: a future, certain, God-secured reward for faithful ministry, explicitly grounded in righteousness rather than in any residual works-merit framework.	[NEW — CANDIDATE — MEDIUM] “muaj lub mom kub ntawm txoj kev ncaj ncees twb npaj tos kuv lawm” (a crown of the righteousness has already been prepared and awaits me), reusing [INHERITED] Vajtswv txoj kev ncaj ncees (righteousness) and building on the 2:5 stephanos candidate. Medium: comprehension gap regarding the crown/wreath image (no native tradition), same handling strategy as 2:5; additionally must be taught carefully alongside the Critical Justification-by-Faith doctrine so that this “crown for righteousness” reward-language is not misread as contradicting salvation-by-grace-not-works — the crown is a reward for faithful service after salvation, not the ground of justification itself.
ὃν ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής	hon apodōsei moi ho kyrios en ekeinē tē hēmera, ho dikaios kritēs	”which the Lord will award to me on that day, the righteous Judge”	apodidōmi, to give back/pay out what is due; kritēs, judge (cf. 4:1’s krinein)	which the Lord shall give me at that day, the righteous judge	Directly parallels 4:1’s “who will judge the living and the dead” — the Judge who judges is also the Judge who rewards, tying judgment and reward into a single divine action.	[NEW — CANDIDATE] “tus Tswv, uas yog tus txiav txim ncaj ncees, yuav muab pub rau kuv nyob rau hnub ntawd” (the Lord, who is the righteous Judge, will give it to me on that day), reusing [INHERITED] tus Tswv (Lord) and ncaj ncees (righteous) roots and the newly-proposed judge/krinō vocabulary from 4:1. Medium: same justification/reward-distinction caution as the previous entry applies.
πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ	pasi tois ēgapēkosi tēn epiphaneian autou	”to all who have loved his appearing”	agapaō (love) + epiphaneia (cf. above)	unto all them also that love his appearing	Closes the epiphaneia inclusio begun at 1:10 — third and final occurrence; the reward is explicitly for those whose desire/love is oriented toward Christ’s future, visible, glorious return.	[INHERITED] kev hlub (love), reused exactly; epiphaneia rendered identically to the 1:10 and 4:1 treatment above (Medium-High, same collision caution regarding spirit-manifestation resonance).
Δημᾶς…ἀγαπήσας τὸν νῦν αἰῶνα	Dēmas…agapēsas ton nyn aiōna	”Demas…having loved the present age”	aiōn, “age/era” (a bounded period of time), distinct from kosmos (“world,” the inhabited created order, already fixed in the Romans baseline)	Demas…having loved this present world	A concrete, named case-study of apostasy through misplaced love — deliberately contrasted with the previous verse’s “those who have loved his appearing.”	[NEW — CANDIDATE — MEDIUM] αἰών (aiōn, “age/era,” here “this present age”) should be rendered distinctly from [INHERITED] lub ntiajteb (world/kosmos): candidate “lub sijhawm/tiam neej tam sim no” (this present era/generation) rather than reusing lub ntiajteb. Medium: if both aiōn and kosmos collapse into the same Hmong word (“world”), the reader loses Paul’s deliberate eschatological time-contrast (this present age vs. the age to come, cf. 4:1’s kingdom and 4:18’s heavenly kingdom) — recommend logging this distinction for TM-revision review, as it recurs conceptually across the NT and is not unique to this verse.
Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο· ἀποδώσει αὐτῷ ὁ κύριος κατὰ τὰ ἔργα αὐτοῦ	Alexandros ho chalkeus polla moi kaka enedeixato; apodōsei autō ho kyrios kata ta erga autou	”Alexander the coppersmith did me much harm; the Lord will repay him according to his works”	apodidōmi (cf. above, “repay/render what is due”)	Alexander the coppersmith did me much evil: the Lord reward him according to his works	The negative counterpart to 4:8’s positive reward — Assurance of Reward includes both vindication for the faithful and just recompense for those who do harm, entrusted entirely to the Lord rather than personal vengeance.	[NEW — CANDIDATE] “tus Tswv yuav muab tej uas nws tsim nyog tau txais rau nws raws li nws tej haujlwm” (the Lord will give him what he deserves according to his deeds), reusing the apodidōmi-family vocabulary established at 4:8. Low-Medium.
ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με…ἐρύσθην ἐκ στόματος λέοντος	ho de kyrios moi parestē kai enedynamōsen me…errysthēn ek stomatos leontos	”but the Lord stood by me and strengthened me…I was rescued/delivered out of the lion’s mouth”	rhyomai, to rescue/pluck out of danger (distinct verb from sōzō, “save,” already fixed in the Romans baseline)	the Lord stood with me, and strengthened me…I was delivered out of the mouth of the lion	A vivid personal-deliverance testimony reinforcing both Perseverance under Suffering (God sustains through trial) and Assurance of Reward (God’s faithfulness in present rescue anticipates final vindication).	[NEW — CANDIDATE — HIGH] rhyomai: candidate reuses [INHERITED] cawm (save/rescue, from kev cawm dim/cawm) with the qualifying phrase “cawm…tawm ntawm” (rescue…out from). High: rhyomai and sōzō are two related-but-distinct Greek verbs; if both collapse into the single Hmong verb cawm without any distinguishing co-text, hearers may not distinguish a this-worldly rescue-from-danger event (rhyomai, here and 4:18) from the full soteriological salvation already Critically flagged in the Romans baseline (sōzō/sōtēria). Recommend flagging for TM-revision review to determine whether a distinct qualifying phrase is warranted for rhyomai specifically, given that the “lion” image could otherwise be assimilated into folk narratives of deliverance from wild-animal/spirit-attack (a known genre in Hmong oral literature) rather than being understood as God’s specific historical intervention for Paul. Vajtswv hwjchim-family verb ἐνδυναμόω (endynamoō, “strengthen”): [INHERITED] reused, consistent with 1:7’s dynamis family.
ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον	rhysetai me ho kyrios apo pantos ergou ponērou kai sōsei eis tēn basileian autou tēn epouranion	”the Lord will deliver me from every evil work and will save [me] into his heavenly kingdom”	combines rhyomai (rescue) and sōzō (save) in a single verse — note Paul himself uses both verbs together, suggesting they are related but not strictly identical in his own usage	the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom	The letter’s final, comprehensive statement of Assurance: present deliverance and final salvation into the heavenly kingdom form a single unbroken divine action.	[INHERITED] kev cawm dim/cawm (salvation_save) and lub Nceeg Vaj ntawm Vajtswv (kingdom_of_god), both reused exactly, qualified here as “epouranios” (heavenly): [NEW — CANDIDATE] “lub Nceeg Vaj ntawm Vajtswv saum ntuj ceeb tsheej” (God’s heavenly/celestial kingdom), adding the existing Hmong Christian phrase “ceeb tsheej” (heaven) as the qualifier. Low, given both root terms are already stable baseline entries.
ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων	hō hē doxa eis tous aiōnas tōn aiōnōn	”to whom be glory forever and ever”	a doxological formula; “ages of ages,” the strongest available Greek superlative for eternity	to whom be glory for ever and ever	Standard closing doxology.	[INHERITED] lub yeeb koob (glory), reused exactly, with “mus ib txhis tsis kawg” (forever without end) as the “ages of ages” qualifier. Low.
ὁ κύριος μετὰ τοῦ πνεύματος σου	ho kyrios meta tou pneumatos sou	”the Lord [be] with your spirit”	pneuma here in its anthropological sense — Timothy’s own human spirit, not the Holy Spirit	the Lord be with thy spirit	Final benediction of the letter.	[INHERITED] ntsuj plig (human_spirit_soul, anthropological pneuma), reused exactly — mandatory distinction from Vaj Ntsuj Plig maintained: this must never carry the “Vaj” prefix, as it refers to Timothy’s own spirit, not the Holy Spirit.
ἡ χάρις μεθ᾿ ὑμῶν	hē charis meth’ hymōn	”grace [be] with you [plural]“	closing grace-benediction, plural “you,” addressed beyond Timothy alone to the wider church	Grace be with you [all]	Closing benediction.	[INHERITED] txiaj ntsim (grace), reused exactly.

Chapter 4 (6-22) doctrine touchpoints: Assurance of Reward (spendomai, agōn/dromos/pistis-kept triad, stephanos dikaiosynēs, dikaios kritēs, apodidōmi), Perseverance under Suffering (analysis, rhyomai, lion-deliverance), Apostasy (Demas/nyn aiōn), The Charge to Preach (kērygma, 4:17).

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Part C — Cross-Book Doctrine-to-Term Mapping Summary

Doctrine	Core Passage Anchor	Whole-Book Supporting Passages	Key Load-Bearing Terms
Inspiration and Sufficiency of Scripture	3:14-17	1:5 (hiera grammata implied via Lois/Eunice), 2:15 (orthotomeō applied to Scripture)	theopneustos, hiera grammata/graphē, artios/exartizō
Perseverance under Suffering	4:5	1:8, 1:12, 2:3, 2:9-10, 2:12, 3:11-12, 4:6-7, 4:16-18	kakopatheō, pneuma deilias contrast, hypomenō, rhyomai, eusebōs zēn…diōchthēsontai
Guarding Sound Doctrine	3:16-17, 4:2-3	1:13-14 (paratheke, hypotypōsis), 2:2, 2:14-19 (orthotomeō, gaggraina)	paratheke, hygiainousa didaskalia/hygiainontōn logōn, orthotomeō
Faithful Transmission of the Gospel	3:14-15	1:5 (Lois/Eunice), 1:13-14, 2:2, 2:9 (logos ou dedetai)	paratithēmi/paradosis chain, pistois anthrōpois, ho logos tou theou ou dedetai
The Charge to Preach the Word	4:1-2	1:11 (kēryx/apostolos/didaskalos), 4:5 (ergon euangelistou), 4:17 (kērygma)	diamartyromai, kēryssō/kēryx/kērygma, euangelistēs
Apostasy and False Teachers in the Last Days	3:1-9, 4:3-4	1:15 (apostrephō), 2:16-19 (Hymenaeus/Philetus, gaggraina), 2:26 (diabolos), 4:10 (Demas)	eschatai hēmerai, morphōsis eusebeias, goētes, planaō, apostrephō, diabolos, nyn aiōn
Assurance of Reward	4:1, 4:8 (immediately post-core-passage)	2:5 (stephanoutai), 2:12 (syzēsomen/symbasileusomen), 4:7-8, 4:14, 4:17-18	stephanos (dikaiosynēs), agōn/dromos/pistis-kept, dikaios kritēs, apodidōmi, rhyomai

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Part D — Full-Book Coverage Confirmation

Per the PRD Phase 1 full-book-coverage mandate, all four chapters of 2 Timothy have been reviewed in this analysis:

• Chapter 1 — reviewed; contributes new load-bearing terms (paratheke, hypotypōsis hygiainontōn logōn, epiphaneia, aphtharsia, anazōpyreō, epithesis tōn cheirōn, anypokritos pistis) plus multiple inherited-term reuses.
• Chapter 2 — reviewed; contributes new load-bearing terms (paratithēmi transmission-chain, orthotomeō, gaggraina/hygiainō family, stephanoutai, diabolos, metanoia, logos ou dedetai) plus multiple inherited-term reuses.
• Chapter 3 — reviewed in two parts: 3:1-13 (chapter-by-chapter study above: eschatai hēmerai, vice list, morphōsis eusebeias, goētes, planaō) and 3:14-17 (core passage verse-by-verse, Part A: theopneustos, hiera grammata, artios/exartizō).
• Chapter 4 — reviewed in two parts: 4:1-5 (core passage verse-by-verse, Part A: diamartyromai, kēryxon ton logon, hygiainousa didaskalia, knēthomenoi tēn akoēn, mythoi) and 4:6-22 (chapter-by-chapter study above: spendomai, agōn/dromos/pistis-kept, stephanos dikaiosynēs, dikaios kritēs, rhyomai).

No chapter of 2 Timothy was silently skipped; every chapter contributed new theological vocabulary requiring analysis, consistent with the short, doctrinally dense character of this pastoral letter.