Deuteronomy — Full-Book Semantic Analysis (Hmong Language Package)

§0. Methodology Note — Original Language Correction

The Phase 2 instruction template inherited from the Romans package specifies “original Koine Greek.” Deuteronomy is Torah, composed in Biblical Hebrew (with the received consonantal/Masoretic text as the primary witness); it is not a Greek-composed document. To preserve scholarly accuracy and doctrinal reliability — and because the destination-language authority (the baseline Hmong Romans Language Package) was itself built from Greek NT vocabulary — this analysis proceeds as follows for every load-bearing term:

1. Hebrew original (transliterated, since RPA/Hmong tooling does not render Hebrew script) is given as the primary source-language field.
2. Septuagint (LXX) Greek transliteration is supplied as a secondary cross-reference field wherever the term has a documented equivalence chain to a term already fixed in assets/translation_memory.json (e.g., Hebrew torah → LXX nomos → Hmong Txoj Kevcai (ntawm Vajtswv / Mauxes)). This preserves Translation Memory continuity across Testaments.
3. Where no such chain exists (the majority of Deuteronomy’s distinctive vocabulary — berith, shema, echad, berakah/qelalah, nabi, etc.), a new TM candidate entry is proposed and logged in analysis/08_core_glossary.md, following the same risk-tier discipline (Critical/High/Medium/Low) and citation conventions as the baseline.

All destination-language renderings below are in RPA script, formal/literary register, consistent with the existing Hmong Bible translation tradition (Vaj Lug Kub Npaiv Npaum / HWB), per the governing baseline. Any term already fixed in the baseline Romans TM is reused verbatim below and marked “[TM — inherited].” New terms are marked “[NEW — Deuteronomy package candidate].”

Important note on the Divine Name. Deuteronomy uses the Tetragrammaton (YHWH, “the LORD”) several hundred times — far more densely than the generic kyrios usage inherited from the Romans baseline. Existing Hmong Bible tradition renders the Tetragrammaton with a distinct, dedicated term, “Yawmsaub,” kept lexically separate from “tus Tswv” (used for Adonai/generic “Lord,” and for Christ in the NT). This distinction did not surface in the Romans package (which contains no OT quotations of the Tetragrammaton) and is therefore a new, load-bearing addition required for full-book Deuteronomy coverage. See §1 below and the glossary.

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Part A — Core Passage Verse-by-Verse: Deuteronomy 6:1-9

Doctrine anchor: The Shema and Exclusive Love for God (also touches Obedience Motivated by Love not Merit).

Deuteronomy 6:1

Field	Content
Original term(s)	מִצְוָה (mitzvah), חֻקִּים (chuqqim), מִשְׁפָּטִים (mishpatim)
Transliteration	mitzvah / chuqqim / mishpatim
LXX Greek	ἐντολή (entolē), δικαιώματα (dikaiōmata), κρίματα (krimata)
Literal meaning	”commandment” (sing., from tsavah, “to command”); “engraved/inscribed statutes” (from chaqaq, “to carve/inscribe”); “judgments/legal rulings” (from shaphat, “to judge”)
Semantic range	Together this triad names the whole body of covenant instruction Moses is about to teach — not three separate categories learners must distinguish, but a rhetorical fullness (“every kind of command”).
English variants	”the commandment, the statutes, and the rules” (ESV); “the commandments, the statutes, and the judgments” (KJV); “the command… the decrees and laws” (NIV)
Contextual theological meaning	Frames the whole Shema unit as covenant instruction, not independent legislation — it is instruction Moses was himself commanded to relay, establishing a chain of transmitted revelation.
Destination rendering / risk	[NEW] “tej lus samhwm, tej kevcai, thiab tej kev txiav txim” — rendered as a descriptive triad rather than three separate fixed nouns, since Hmong lacks a native three-way legal taxonomy matching Hebrew’s. Medium risk: must not be collapsed into a single bare “Txoj Kevcai” occurrence without the mandatory (ntawm Vajtswv / Mauxes) qualifier from the baseline, since this verse’s chuqqim/mishpatim are the substance the qualifier protects.

Deuteronomy 6:2

Field	Content
Original term(s)	יָרֵא (yare), שָׁמַר (shamar)
Transliteration	yare / shamar
LXX Greek	φοβέομαι (phobeomai), φυλάσσω (phylassō)
Literal meaning	”to fear/stand in awe” — “to keep/guard/watch over”
Semantic range	Yare ranges from cringing terror to reverent awe; here it is covenantal reverence, not servile dread. Shamar ranges from “guard a flock” to “keep a commandment faithfully.”
English variants	”fear the LORD” / “revere the LORD”; “keep all his statutes” / “observe all his decrees”
Contextual theological meaning	Fear-of-YHWH here is the motive for lifelong covenant-keeping, paired immediately with the long-life blessing — reverent awe, not appeasement of an unpredictable power.
Destination rendering / risk	[NEW] “hwm thiab ntshai Yawmsaub” (revere and stand in awe of the LORD); shamar → “ceev faj coj raws” (carefully keep/observe). Medium-High risk: bare “ntshai” (fear) alone, without “hwm” (revere/honor), risks being heard identically to fear of capricious ancestral/nature spirits who must be placated to avoid misfortune — the baseline’s wrath_of_god collision logic applies by extension and must be taught: YHWH’s fear-worthiness flows from covenant faithfulness, not ritual unpredictability.

Deuteronomy 6:3

Field	Content
Original term(s)	שְׁמַע (shema), יִשְׂרָאֵל (Yisrael), אֶרֶץ זָבַת חָלָב וּדְבָשׁ
Transliteration	shema / Yisrael / erets zavat chalav u-devash
LXX Greek	ἄκουε (akoue), Ἰσραήλ, γῆ ῥέουσα μέλι καὶ γάλα
Literal meaning	”Hear!” (imperative) — “Israel” — “a land flowing (lit. oozing) with milk and honey”
Semantic range	Shema is never mere auditory reception in Hebrew; it inherently includes “and act on what you hear” (cf. its double duty as both “hear” and “obey” throughout Deuteronomy).
English variants	”Hear, therefore, O Israel” / “Listen, Israel”
Contextual theological meaning	Sets up the imperative-attention pattern (shema) that will be repeated at the head of v.4 as the book’s most famous line — hearing-that-obeys is the operative category for the whole doctrine of covenant obedience.
Destination rendering / risk	[NEW] shema → “Mloog” (Listen/Hear) — must always be taught with its built-in obedience sense, paralleling the baseline’s faith_believe note that a bare verb must be anchored to prevent generic-belief/generic-hearing drift. “Land flowing with milk and honey” → “qhov chaw muaj kua mis thiab zib mu ntws ntxhw” — Low risk, comprehension-level agrarian idiom (milk/honey abundance is unfamiliar to Hmong highland agriculture but poses no doctrinal collision; footnote recommended).

Deuteronomy 6:4 — The Shema

Field	Content
Original term(s)	שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד
Transliteration	Shema Yisrael, YHWH Eloheinu, YHWH echad
LXX Greek	Ἄκουε, Ἰσραήλ· Κύριος ὁ θεὸς ἡμῶν Κύριος εἷς ἐστιν
Literal meaning	”Hear, Israel: YHWH our God, YHWH is one.”
Semantic range	Echad (“one”) can mean numerically singular, unique/incomparable, or united/indivisible; interpretive tradition holds all three simultaneously here — YHWH alone is God, YHWH is undivided, YHWH is Israel’s exclusive covenant God.
English variants	”The LORD is our God, the LORD alone” (NRSV, emphasizing exclusivity); “The LORD our God is one LORD” (KJV, emphasizing unity); “The LORD our God, the LORD is one” (ESV)
Contextual theological meaning	The foundational monotheistic confession of Israel’s faith and the direct ground for the following command to love YHWH exclusively (v.5) — this is THE doctrinal anchor-verse of the entire curriculum’s first doctrine.
Destination rendering / risk	[NEW] “Cia li mloog, cov Yixalayees: Yawmsaub yog peb tus Vajtswv, Yawmsaub tib leeg xwb.” Critical risk. Hmong traditional cosmology is populated by a plurality of spirit-beings (ancestral spirits, nature spirits, household spirits, clan guardian spirits) that must each be separately honored; “tib leeg” (one alone/only one) must be taught explicitly as exclusive uniqueness, not merely “a” god among many who happens to be foremost. A weak rendering here (e.g., dropping “tib leeg” or using “ib leeg” without an exclusivity gloss) would allow the Shema to be heard as compatible with the existing spirit-pantheon rather than displacing it — this is the single highest-stakes rendering decision in the whole book. Mandatory qualifier phrase proposed: “Yawmsaub tib leeg xwb, tsis muaj lwm tus Vajtswv” (YHWH alone, there is no other God).

Deuteronomy 6:5

Field	Content
Original term(s)	אָהַב (ahav), לֵבָב (levav), נֶפֶשׁ (nephesh), מְאֹד (me’od)
Transliteration	ahav / levav / nephesh / me’od
LXX Greek	ἀγαπάω (agapaō), καρδία (kardia), ψυχή (psychē), δύναμις (dynamis)
Literal meaning	”to love” — “heart/inner self” (seat of will, thought, decision — not merely emotion) — “soul/life-breath/whole self” — “muchness, exceedingness” (i.e., “utmost”)
Semantic range	Ahav covers covenantal loyalty-love (like a vassal’s devotion to a suzerain) as much as affection; levav is the will/mind, not the sentimental heart; nephesh is one’s whole living self/vitality, not a detachable “soul-part”; me’od used substantively here means “strength/might” (cf. LXX dynamis, “power”).
English variants	”with all your heart, with all your soul, and with all your might” (ESV/KJV); “with all your heart and with all your soul and with all your strength” (NIV)
Contextual theological meaning	Total, undivided covenantal devotion is the correct response to the Shema’s exclusivity claim (v.4) — love here is the fitting posture toward a God who has already redeemed Israel (cf. Deut 7:7-8), not a bootstrapped precondition for His favor. This is the exact soil of the doctrine “Obedience Motivated by Love not Merit.”
Destination rendering / risk	[TM-adjacent reuse + NEW] ahav → “kev hlub” — reuses the baseline love entry (agapē) exactly, since both concepts describe total self-giving devotion; no re-gloss needed. levav → [NEW] “lub siab” (the liver/heart as seat of will — already the established locus for will_of_god/conscience in the baseline, extended here consistently). nephesh → [NEW] “tus ntsuj plig” — High risk, directly extending the baseline’s human_spirit_soul entry’s flagged collision with the Hmong animistic multi-soul concept (ntsuj plig as one of a person’s several souls, subject to ritual “calling back,” hu plig); acceptable here because the referent genuinely is the anthropological whole-self, per the baseline’s own precedent, but teaching must clarify Deuteronomy means undivided wholehearted devotion, not a literal one-of-several-souls partition. me’od → [NEW] “lub zog” (strength/might) — Low-Medium risk, comprehension-level only. The fixed triadic formula proposed for permanent TM adoption: “kev hlub Yawmsaub, koj tus Vajtswv, tag nrho koj lub siab, tag nrho koj tus ntsuj plig, thiab tag nrho koj lub zog.”

Deuteronomy 6:6

Field	Content
Original term(s)	דְּבָרִים (devarim), עַל־לְבָבֶךָ (al-levavekha)
Transliteration	devarim / al-levavekha
LXX Greek	ῥήματα (rhēmata), ἐν τῇ καρδίᾳ σου (en tē kardia sou)
Literal meaning	”words/matters/things” — “upon your heart”
Semantic range	Devarim is the book’s own self-designation (Deuteronomy = “these are the words,” Deut 1:1); here narrowly the Shema-command just spoken. “Upon the heart” is an idiom for permanent internal possession, not mere memorization.
English variants	”these words that I command you today shall be on your heart” (ESV); “shall be in thine heart” (KJV)
Contextual theological meaning	Internalization, not external ritual performance alone, is the goal — anticipates the “circumcised heart” theme of 10:16 and 30:6.
Destination rendering / risk	[NEW] “tej lus no… yuav tsum nyob ruaj hauv koj lub siab” (these words… must remain firmly in your heart). Low-Medium risk: comprehension-level only, since “lub siab” as the seat of internalized conviction is already well-established Hmong idiom (paralleling the baseline’s will_of_god/conscience entries).

Deuteronomy 6:7

Field	Content
Original term(s)	שִׁנַּנְתָּם (shinnantam, from shanan)
Transliteration	shanan (Piel)
LXX Greek	προβιβάζω (probibazō, “to cause to go forward, instruct”)
Literal meaning	”to sharpen/whet repeatedly” (same root used for sharpening a blade)
Semantic range	Intensive, repetitive, deliberate instruction — teaching by constant repetition until the words are “sharp” and ready for use, not a single formal lesson.
English variants	”teach them diligently to your children” (ESV); “impress them on your children” (NIV); “teach them diligently unto thy children” (KJV)
Contextual theological meaning	The merism “sit… walk… lie down… rise” (household, journey, rest, waking) frames covenant instruction as continuous, all-of-life household catechesis, not confined to formal ritual settings — directly supports the doctrine of intergenerational covenant transmission central to Deuteronomy’s pedagogy.
Destination rendering / risk	[NEW] “qhia thiab qhia dua rau koj cov menyuam tsis tu ncua” (teach and re-teach your children without ceasing); the sit/walk/lie/rise merism rendered as “txawm koj nyob hauv tsev, taug kev, pw, los sawv” — Low risk, transfers cleanly to Hmong household life; recommend footnote noting this models family-based, not solely clergy-led, discipleship.

Deuteronomy 6:8

Field	Content
Original term(s)	אוֹת (ot), טֹטָפֹת (totafot)
Transliteration	ot / totafot
LXX Greek	σημεῖον (sēmeion), ἀσάλευτον (variant renderings)
Literal meaning	”sign/marker” — “frontlets/bands” (obscure term, later Jewish tradition = phylacteries, tefillin)
Semantic range	Ot elsewhere marks covenant signs (e.g., the rainbow, Sabbath, circumcision); totafot’s exact referent is debated but by the Second Temple period was understood literally as bound boxes containing these words.
English variants	”bind them as a sign on your hand… as frontlets between your eyes” (ESV); “as symbols on your hands and bind them on your foreheads” (NIV)
Contextual theological meaning	Whether taken literally or metaphorically (as Deuteronomy elsewhere clearly uses “bind on your heart” figuratively, e.g. 11:18 alongside teaching contexts), the point is inescapable, ever-present covenant-consciousness governing hands (action) and sight/mind (attention).
Destination rendering / risk	[NEW] “khi ua cim rau ntawm koj tes, thiab muab txawb rau ntawm koj hauv pliaj” — Medium risk (comprehension gap, not collision): this is a genuine cultural-practice gap (no Hmong analogue to tefillin); must be taught as ancient covenant-sign practice (with a note that later Jewish tradition took it literally) without inventing an equivalent Hmong ritual object, and without implying it is a magical amulet — a real risk given the prevalence of protective amulets/charms in Hmong folk religion (e.g., protective strings, silver neck-rings). Explicit teaching note required distinguishing covenant-sign-as-remembrance from amulet-as-protective-magic.

Deuteronomy 6:9

Field	Content
Original term(s)	מְזוּזוֹת (mezuzot), שְׁעָרִים (she’arim)
Transliteration	mezuzot / she’arim
LXX Greek	φλιά (phlia, “doorpost”), πύλαι (pylai, “gates”)
Literal meaning	”doorposts” — “gates”
Semantic range	Household and city-gate thresholds — the most public and most private points of daily passage.
English variants	”write them on the doorposts of your house and on your gates”
Contextual theological meaning	Extends the sign-command of v.8 from the body to the home and community — covenant identity is meant to be visible at every threshold of daily and civic life, completing the totality begun in v.5 (“all your heart… soul… might”).
Destination rendering / risk	[NEW] “sau tej lus no rau ntawm ncej qhov rooj koj tsev thiab ntawm koj tej roojvag” — Medium risk (comprehension gap): like v.8, no native Hmong ritual-inscription practice exists at doorposts; must be taught as a historical covenant-marking custom (later literalized in Jewish practice as the mezuzah scroll-case) rather than assimilated to Hmong household spirit-protection charms sometimes affixed to doorframes — an explicit contrast-teaching note is recommended here for the same reason as v.8.

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Part B — Whole-Book Chapter-by-Chapter Coverage (Deuteronomy 1–34)

Every chapter is logged below. Chapters contributing no new load-bearing theological vocabulary beyond what has already been introduced are explicitly marked as reviewed rather than omitted, per the full-book-coverage mandate.

Chapter 1 — Historical Prologue: The Wilderness Journey Begins

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning in context	Rendering / Risk
Land / inheritance	אֶרֶץ (erets) / נַחֲלָה (nachalah)	γῆ / κληρονομία	”land”; “inherited allotment”	The land promised to the patriarchs, now to be entered — grounds the heir/inheritance theology already fixed in the baseline.	[TM reuse] “av qub txeeg qub teg” (reuses baseline heir klēronomos framing). Low risk — strong positive resonance with Hmong lineage-inheritance custom, as already noted in the baseline.
Impartial judgment	לֹא תַכִּירוּ פָנִים	οὐκ ἐπιγνώσῃ πρόσωπον	”you shall not recognize faces”	Judges commanded not to show favoritism (1:17).	[TM reuse] “tsis saib ntsej muag” — exact reuse of baseline impartiality_of_god entry, here applied to human judges under God’s standard. Low risk.
Giants / Anakim	עֲנָקִים	γίγαντες	proper/ethnic name; “giants”	Fear-inducing obstacle peoples; sets up the “choose courage grounded in YHWH’s presence” motif carried through the book.	[NEW] transliterated proper noun “cov Anas” with descriptive gloss “cov neeg siab loj loj” (people of great stature); Low risk, comprehension-level only.

Chapter summary: Introduces covenant-land theology and impartial justice; no Critical/High new doctrinal terms beyond what is treated fully in later chapters.

Chapter 2 — Journey Through Edom, Moab, Ammon

No new load-bearing theological vocabulary; reuses ch.1’s land/inheritance and covenant-history framing terms. Reviewed — logged as contributing historical-narrative content (YHWH’s providential routing of Israel) without new glossary terms.

Chapter 3 — Conquest of Bashan; Moses Barred from the Land

No new load-bearing theological vocabulary. Reuses heir/inheritance and introduces the proper noun “Og, huab tais Npasas” (King Og of Bashan) — a minor proper-noun transliteration, not a glossary term. Reviewed.

Chapter 4 — Warnings Against Idolatry; No Form Was Seen at Horeb

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Carved image	פֶּסֶל (pesel)	γλυπτόν	”carved/hewn image”	The prohibition against making any physical representation of YHWH, grounded in the theophany at Horeb where “you saw no form” (4:12,15).	[TM reuse] “dab mlom” — reuses baseline idol entry exactly. Critical risk, elevated in Deuteronomy: unlike Romans’ retrospective condemnation of Gentile idolatry, Deuteronomy issues this as a direct, first-person prohibition to Israel at the moment of covenant-making, making the collision with Hmong ancestral/spirit images (dab mlom in active household use) maximally direct. Requires the strongest form of the baseline’s existing contrast-teaching.
Jealous God	אֵל קַנָּא (el qanna)	θεὸς ζηλωτής	”jealous/zealous God”	YHWH’s exclusive covenant claim tolerates no rival worship (4:24).	[NEW] “Vajtswv uas khib heev rau nws tus kheej” — High risk: “khib” (jealous/envious) in Hmong carries connotations of petty human jealousy or spirit-anger over ritual slights; must be taught as righteous covenant-zeal protecting an exclusive relationship (parallel to the baseline’s wrath_of_god contrast-teaching), not capricious spirit-possessiveness.
Statutes and rules (recap)	חֻקִּים וּמִשְׁפָּטִים	δικαιώματα καὶ κρίματα	see 6:1	Reintroduces the law-triad ahead of the Decalogue restatement in ch.5.	[NEW, TM-adjacent] as in 6:1; reuse “Txoj Kevcai (ntawm Vajtswv / Mauxes)” as the umbrella term when referring to the whole corpus, per baseline qualifier rule.

Chapter 5 — The Ten Commandments Restated

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Covenant	בְּרִית (berith)	διαθήκη (diathēkē)	“covenant/treaty/pact,” from a root associated with “cutting” (covenant ceremonies often involved cutting an animal)	The Horeb covenant, formally re-presented; the book’s master category, binding law, blessing/curse, and redemption-memory together.	[NEW — Critical] “kev cog lus (ntawm Yawmsaub)” — see full treatment and risk note under Chapter 29/glossary below; first major appearance.
Sabbath	שַׁבָּת (shabbat)	σάββατον	”cessation/rest”	Commanded rest grounded explicitly in the Exodus redemption memory (5:15) — ties law-keeping to remembered grace, not raw legal demand.	[NEW] “Hnub Xanpateb” (transliterated loan, consistent with existing Hmong Christian usage) — Low-Medium risk, comprehension-level; must retain the redemption-memory motive clause whenever cited, per Doctrine “Remembering God’s Redemption.”
Honor (parents)	כַּבֵּד (kabbed)	τίμα	”to make heavy/weighty, to honor”	Parental honor within covenant household order.	[NEW] “hwm” (honor/respect) — Low risk, stable existing Hmong term, strong cultural resonance with clan/elder-honor customs (positive bridge, no collision).

Chapter 6 — The Shema (Core Passage)

Treated fully verse-by-verse in Part A above. No additional chapter-level terms beyond 6:1-9; vv.10-25 reuse remember/forget (see ch.8), idol (dab mlom), and fear the LORD already introduced.

Chapter 7 — Destruction of Canaanite Nations; A Treasured People

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Devote to destruction (ban)	חֵרֶם (cherem)	ἀνάθεμα / ἀφανισμός	”that which is set apart/devoted,” here to total destruction	Israel commanded to show no covenant mercy to Canaanite nations and their idols, to prevent syncretism (7:1-5,16).	[NEW — Critical, ethically sensitive] “kev muab puas tsuaj tag nrho raws li Vajtswv txib” — must be taught with a dedicated historical-redemptive-context note: this is a unique, bounded, divinely-commanded judicial act against specific idolatrous nations at a specific point in redemptive history, never a general warfare ethic; teaching must explicitly prevent both (a) trivializing it and (b) generalizing it into a template for violence. Requires human theologian review without exception.
Treasured possession	עַם סְגֻלָּה (am segullah)	λαὸς περιούσιος	”a people of special/treasured property”	Israel’s election is grounded explicitly in YHWH’s prior love and oath to the patriarchs, NOT in Israel’s size or righteousness (7:7-8) — the single clearest OT statement of unmerited election, directly supporting “Obedience Motivated by Love not Merit.”	[NEW, extends TM election_choose] “haiv neeg raug xaiv cia ua tug” — reuses the baseline’s mandatory volitional-choice framing (“Vajtswv xaiv raws li nws lub siab nyiam”) to prevent collapse into hmoov (fate) vocabulary, per the baseline’s Critical-tier rule. This verse is the strongest textual anchor in Deuteronomy for that existing rule.

Chapter 8 — Remembering the Wilderness; Warning Against Pride

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Remember	זָכַר (zakar)	μιμνήσκομαι (mimnēskomai)	“to remember, call to mind, act upon in view of”	Not passive recollection but memory that shapes present obedience and gratitude — the operative verb of the doctrine “Remembering God’s Redemption” (8:2,18).	[NEW — High] “nco ntsoov” (remember/keep in mind) — must always be taught as active, obedience-shaping memory, not idle nostalgia; parallels the baseline’s caution about hope (kev cia siab) not collapsing into mere sentiment.
Forget	שָׁכַח (shakach)	ἐπιλανθάνομαι (epilanthanomai)	“to forget, neglect, fail to act upon”	The paired danger-verb: prosperity breeds forgetting God as the source of blessing (8:11-14) — direct warning against exactly the merit-based self-attribution the doctrine seeks to prevent.	[NEW — High] “tsis nco qab” / “nco tsis txheeb” (to forget) — High risk of under-teaching: must be paired explicitly with the warning that forgetting YHWH as Redeemer, not merely forgetting facts, is in view.
Humble	עָנָה (anah, Piel)	ταπεινόω (tapeinoō)	“to humble, afflict, bring low”	The wilderness testing (manna, hunger) was designed to humble Israel and teach dependence (8:2-3,16).	[NEW] “txo hwjchim / txo siab” — Medium risk; must not be confused with the baseline’s flagged bare hwjchim (power) term — here it is the compound “txo hwjchim” (to lower/humble oneself), the opposite valence, and must retain the “txo” (lower) morpheme in all instances to avoid the appearance of “reduced divine power.”

Chapter 9 — The Golden Calf Incident; Moses’ Intercession

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Stiff-necked / stubborn	קְשֵׁה־עֹרֶף (qesheh oref)	σκληροκάρδιος (variant: “hard-hearted”)	“hard/stiff of neck”	Israel’s characteristic covenant-breaking resistance, recalled to prevent self-righteous merit-claims about the land-gift (9:6,13).	[TM reuse, extended] “lub siab tawv” / “caj dab tawv” — reuses baseline hardening entry exactly; here applied anthropologically to Israel’s own disposition rather than to end-times Israel’s temporary hardening (Rom 11) — teaching note required distinguishing this historical, culpable stubbornness from the Romans-11 salvation-historical hardening, so the two contexts are not flattened together.
Intercession	פָּלַל (palal, Hitpael)	προσεύχομαι (proseuchomai)	“to intercede/pray on behalf of”	Moses’ 40-day intercession averts YHWH’s judgment (9:18-20,25-29) — a type anticipating the Coming Prophet motif (ch.18) and Christ’s mediatorial intercession.	[NEW] “thov Vajtswv rau lwm tus” (to pray/intercede for others) — Low-Medium risk, comprehension-level; positive typological bridge, recommend a forward cross-reference note to ch.18’s Prophet-like-Moses doctrine.

Chapter 10 — New Tablets; Circumcise Your Heart

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Circumcise the heart	מָל אֶת־לְבַבְכֶם	περιτέμνω τὴν καρδίαν	”to cut away the foreskin of your heart” (metaphor)	Calls for internal, not merely ritual, covenant loyalty (10:16) — directly anticipates 30:6’s promise that YHWH himself will do this circumcising.	[NEW, combines TM circumcision + new heart] “kev txiav siab rau Yawmsaub” (lit. “heart-cutting devotion to the LORD”) — High risk: must be kept clearly distinguished from the baseline’s circumcision entry (a bodily rite requiring an explanatory gloss for a non-practicing culture) by explicit metaphor-marking; conflating the two could either (a) suggest a literal second physical rite, or (b) drain the physical rite in Genesis 17/Deut passages of its historical reality. Teaching note required.
Sojourner/stranger	גֵּר (ger)	πάροικος (paroikos)	“resident alien, sojourner”	Israel commanded to love the sojourner “for you were sojourners in Egypt” (10:19) — redemption-memory grounding ethical obligation, reinforcing “Remembering God’s Redemption.”	[NEW] “tus qhua txawv tebchaws nyob hauv nej” — Low risk, comprehension-level; strong positive ethical bridge, no collision.

Chapter 11 — Blessing and Curse Set Before Israel

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Blessing	בְּרָכָה (berakah)	εὐλογία (eulogia)	“blessing,” from barak, “to kneel/bless”	Covenant flourishing (rain, harvest, offspring, security) contingent on obedient love, first introduced as a formal pair with curse (11:26-29) ahead of full treatment in ch.27-28.	[NEW — Critical] See full treatment in Chapter 28 below; first appearance flagged here.
Curse	קְלָלָה (qelalah)	κατάρα (katara)	“curse,” from qalal, “to be light/despised”	The covenant’s negative sanction for apostasy/disobedience, paired formally with blessing.	[NEW — Critical] See full treatment in Chapter 28 below; first appearance flagged here.

Chapter 12 — Centralization of Worship; One Sanctuary

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
High place	בָּמָה (bamah)	βωμός (bōmos)	“raised place,” a hilltop/platform worship site	Canaanite open-air worship sites Israel must destroy and never imitate (12:2-3); worship is to be centralized at “the place YHWH will choose.”	[NEW — High] “thaj chaw teev dab” (a place for venerating spirits) — High risk: the concrete referent (an outdoor raised altar/shrine) closely parallels actual Hmong household and clan spirit-altars (thaj xwm kab, ancestral shrine shelves); must be rendered so the practice being condemned is unmistakably the Canaanite one, never inadvertently describing legitimate Israelite worship furniture in the same terms.
Sacrifice / offering	זֶבַח / קָרְבָּן (zebach / qorban)	θυσία (thysia) / δῶρον	”sacrifice” (from slaughter) / “that which is brought near/offered”	The prescribed system of animal sacrifice at the central sanctuary — historically real cultic practice, not yet the NT’s reinterpreted “living sacrifice.”	[NEW — Critical] “khoom xyeem rau Yawmsaub” (offering presented to the LORD) — Critical risk, distinct from the baseline’s living_sacrifice entry: Deuteronomy commands literal animal sacrifice at a literal altar, which is functionally close to actual Hmong ancestral/spirit sacrificial practice (fij dab, fij npua, fij qaib). Unlike Romans 12:1 (which deliberately repurposes sacrificial language away from literal killing toward ethical devotion), this text requires teaching that OT sacrifice was God’s own prescribed, temporary, sanctuary-bound worship system pointing toward Christ’s once-for-all sacrifice (cf. baseline propitiation_atoning_sacrifice), not a parallel or validation of shamanic animal offerings to ancestral/nature spirits. Mandatory theologian-reviewed teaching note.

Chapter 13 — False Prophets and Apostate Cities

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
False prophet	נָבִיא (nabi, here negated)	προφήτης (prophētēs)	“prophet, spokesman”	A sign-performing figure who nonetheless leads toward apostasy is to be rejected regardless of miraculous credentials (13:1-5) — sets the negative counterpart to ch.18’s true Prophet-like-Moses.	[NEW — High] See full treatment of nabi under Chapter 18 below (shared glossary entry, positive and negative senses distinguished by explicit qualifier).
Sign / omen	אוֹת וּמוֹפֵת (ot u-mofet)	σημεῖον καὶ τέρας	”sign and wonder/portent”	Miraculous confirmation is explicitly not sufficient grounds for following a teacher (13:2-3) — a strong anti-syncretism, discernment-oriented teaching directly relevant to a culture where shamanic divination signs carry high authority.	[NEW — High] “tej cim tseem ceeb thiab tej txuj ci tsim nyog” — must be taught alongside explicit warning that supernatural sign-performance (paralleling shamanic ua neeb divination-confirmation) is not self-authenticating; doctrinal content (does the teaching lead toward or away from exclusive covenant loyalty to YHWH) is the true test.

Chapter 14 — Clean and Unclean Foods; Tithes

No new Critical/High theological vocabulary; dietary distinctions reuse the holy/set-apart concept (see ch.7’s election_choose and ch.26’s tithe material) without introducing new doctrinal risk beyond comprehension-level dietary-list detail. Reviewed and logged.

Chapter 15 — Sabbatical Year; Release of Debts and Slaves

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Release / remission	שְׁמִטָּה (shemittah)	ἄφεσις (aphesis)	“release, dropping, letting fall (of a debt)“	Periodic debt-release and slave-manumission grounded explicitly in Israel’s own redemption from Egyptian slavery (15:15) — another strand of “Remembering God’s Redemption.”	[NEW] “kev tso tseg (tej nuj nqes / tej qhev)” — Low-Medium risk; strong positive ethical/economic bridge to Hmong debt-culture (parallels the baseline’s redemption entry’s debt-redemption bridge), no collision, reinforces the redemption-memory motive.

Chapter 16 — Festivals: Passover, Weeks, Booths

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Passover	פֶּסַח (pesach)	πάσχα (pascha)	“passing over”	The founding redemption-memory festival, re-enacted annually “so that you may remember” (16:3) — the paradigm case of the doctrine “Remembering God’s Redemption.”	[NEW] “Kevcai Hla Dhau” (transliterated/descriptive: “the Passing-Over Rite”) — Medium risk, comprehension-level; must retain explicit connection to Exodus deliverance from slavery in every teaching use, and must be kept distinct from the baseline’s Txoj Kevcai (ntawm Vajtswv / Mauxes) qualifier (Passover is a festival-rite, not the Law-corpus itself, though it shares the kevcai root — same disambiguation discipline as the baseline’s Law entry applies).

Chapter 17 — Courts, Kingship, and the Priesthood

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
King	מֶלֶךְ (melek)	βασιλεύς (basileus)	“king”	The king Israel will eventually request is placed under the Law, forbidden to multiply wives/horses/wealth as pagan kings do (17:14-20) — a constrained, law-bound kingship anticipating both later covenant failure and the ultimate righteous King.	[NEW] “huab tais” (king) — Low-Medium risk, comprehension-level; existing stable Hmong term for monarch; note required distinguishing this Deuteronomic law-bound kingship model from the baseline’s governing_authority entry (Rom 13’s delegated civil authority under a different government), since these are related but not identical concepts (covenant king vs. Gentile civil ruler).
Two or three witnesses	שְׁנֵי עֵדִים אוֹ שְׁלֹשָׁה עֵדִים	δύο μαρτύρων ἢ τριῶν μαρτύρων	legal-procedural formula	Judicial safeguard against false accusation (17:6; cf. 19:15).	[TM reuse] “tus timkhawv” — reuses baseline witness entry exactly; Low risk.

Chapter 18 — The Prophet Like Moses

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Prophet	נָבִיא (nabi)	προφήτης (prophētēs)	“one who is called/one who speaks forth”	YHWH promises to raise up “a prophet like Moses” from among Israel’s own people, whose words carry the weight of YHWH’s own words (18:15-19) — foundational to the doctrine “The Coming Prophet like Moses,” ultimately fulfilled in Christ (cf. Acts 3:22-23; John 1:21,45).	[NEW — High, culturally loaded] “tus yaj saub” — High risk requiring dedicated teaching note: “Yaj Saub” is not a neutral coinage in Hmong culture; it names a specific figure in Hmong ethno-religious folklore — a prophesied messianic/national-deliverer figure associated with millenarian and (in the 20th century) political-messianic movements among the Hmong. This creates a double-edged bridge: (a) positively, it gives “prophet” immediate cultural weight and expectation-resonance that most Bible terms lack; (b) dangerously, it risks hearers assimilating Christ (or a future human figure) into the pre-existing Hmong “Yaj Saub” narrative of ethnic deliverance/promised-land return rather than the biblical sense of an authoritative divine spokesman whose words must be heeded on pain of judgment (18:19). Mandatory theologian-reviewed teaching note distinguishing biblical prophetic office from Hmong messianic-nationalist “Yaj Saub” tradition; must not be silently conflated in curriculum materials.
False prophet penalty	מֵת הַנָּבִיא הַהוּא	ἀποθανεῖται ὁ προφήτης ἐκεῖνος	”that prophet shall die”	The severity of the false-prophet penalty (18:20) underlines how seriously prophetic authenticity is to be tested (cf. ch.13).	[NEW] reuses death (baseline txoj kev tuag) applied judicially; Low-Medium risk, comprehension-level.

Chapter 19 — Cities of Refuge; Witnesses; Boundary Markers

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
City of refuge	עִיר מִקְלָט (ir miqlat)	πόλις φυγαδευτήριον	”city of asylum/refuge”	Provides due process and protection from blood-vengeance for unintentional killing (19:1-13) — a mercy-and-justice balance within covenant law.	[NEW] “lub nroog cawm siav” (city that saves/preserves life) — Low risk, comprehension-level; note the deliberate reuse of cawm (save) here is a non-theological, purely legal-procedural sense of “preserve alive,” and must not be confused with the baseline’s Critical-tier salvation_save entry (which is always anchored to Yexus Khetos); a disambiguating footnote is recommended on first use.

Chapter 20 — Laws of Warfare

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Holy war exemptions	כִּי תֵלֵךְ לַמִּלְחָמָה	ὅταν ἐξέλθῃς εἰς πόλεμον	procedural exemption formulas	Provisions exempting newly-married, newly-built-house, newly-planted-vineyard men from battle (20:5-9) reveal covenant war as bounded and regulated, not total/arbitrary.	[NEW] “kev ua tsov ua rog” (warfare) — Medium risk; must be taught alongside ch.7’s cherem note as part of the same bounded, historically-particular divine-war category, not a general theology of holy violence.

Chapter 21 — Unsolved Murder; Captive Wives; Rebellious Sons; Hanged Body

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Cursed of God (hanged on a tree)	קִלְלַת אֱלֹהִים (qillelat Elohim)	κεκατηραμένος ὑπὸ θεοῦ	”curse of God”	The command that an executed criminal’s body not remain hanging overnight, “for a hanged man is cursed of God” (21:22-23) — the OT text Paul directly cites in Galatians 3:13 regarding Christ bearing the curse.	[NEW — flagged for cross-book significance] “raug foom tsis zoo ntawm Vajtswv” — High risk, doctrinally load-bearing beyond this curriculum’s immediate scope: uses the same qelalah/curse vocabulary flagged under ch.11/28; must be rendered consistently with that entry so a future NT-curriculum module (Galatians) can draw the christological connection without a terminology mismatch. Logged for TM-revision cross-reference.

Chapter 22 — Various Laws of Property, Marriage, and Mixture

No new Critical/High theological vocabulary; case-law material (lost property, mixed textiles, marital purity procedures) reuses established unrighteousness/impartiality_of_god-adjacent justice framing. Reviewed and logged; comprehension-level cultural-gap notes only (e.g., mixed-kind prohibitions require an explanatory gloss, not a doctrinal fix).

Chapter 23 — Assembly Exclusions; Purity of the Camp; Vows

No new Critical/High theological vocabulary beyond ch.5’s covenant/holiness framing. Reviewed and logged.

Chapter 24 — Divorce Certificate; Protections for the Vulnerable

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Widow, orphan, sojourner (protected classes)	אַלְמָנָה, יָתוֹם, גֵּר	χήρα, ὀρφανός, πάροικος	”widow,” “orphan,” “sojourner”	Repeated command to protect the vulnerable, grounded again in Egypt-redemption memory (24:18,22) — reinforces “Remembering God’s Redemption” as ethical motivator, paralleling ch.10’s ger treatment.	[NEW, extends ch.10 entry] “tej poj ntsuam, tej menyuam ntsuag, thiab tej qhua txawv tebchaws” — Low risk, strong existing Hmong clan-obligation ethic toward vulnerable kin provides a positive cultural bridge.

Chapter 25 — Levirate Marriage; Fair Weights; Amalek Remembered

No new Critical/High theological vocabulary; levirate marriage (fulfilling a deceased brother’s line) reuses heir/lineage-inheritance framing already established (ch.1). Reviewed and logged.

Chapter 26 — Firstfruits Declaration; Tithe Confession

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Firstfruits	רֵאשִׁית (reshit) / בִּכּוּרִים (bikkurim)	ἀπαρχή (aparchē)	“first/beginning” / “first-ripe produce”	The worshiper recites the entire redemption-history narrative (26:5-10) while presenting the harvest’s first portion — liturgically binding remembrance and gratitude to agricultural blessing.	[TM reuse] “thawj phaus qoob loo” — reuses the baseline’s firstfruits entry exactly (already flagged Low-Medium, agriculturally accessible). No new risk; strengthened doctrinal link to “Remembering God’s Redemption” should be noted in teaching materials.

Chapter 27 — Covenant Renewal Ceremony at Shechem; Curses Recited

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Altar of uncut stones	מִזְבֵּחַ אֲבָנִים	θυσιαστήριον λίθων	”altar of stones” (unworked, per 27:5-6)	Public covenant-renewal ceremony at Shechem, between Mounts Ebal and Gerizim, half the tribes pronouncing blessings, half curses — the ritual enactment anchoring the doctrine “Covenant Renewal.”	[NEW] “thaj xyeem uas tsim los ntawm tej pob zeb tsis raug txiav” — Medium risk, comprehension-level (distinct from the ch.12 bamah collision since this is an explicitly YHWH-commanded, one-time covenant-ratification structure, not an ongoing Canaanite-style shrine); recommend explicit note marking the difference for teachers.
Curse (liturgical recitation)	אָרוּר (arur)	ἐπικατάρατος (epikataratos)	“cursed be…” (formulaic)	The twelve liturgical curses (27:15-26), each answered by the people’s “Amen,” dramatize the covenant’s binding, self-implicating character.	[NEW — Critical] see Chapter 28 for full treatment; first liturgical (spoken-formula) appearance flagged here as especially collision-prone, since public curse-pronouncement with communal ritual response closely parallels Hmong ritual curse/oath ceremonies (e.g., oath-taking accompanied by killing an animal and invoking spirits as witnesses to enforce the oath). Requires explicit teaching that Israel’s Amen is self-binding assent to YHWH’s covenant terms, not an invocation of ancestral-spirit enforcement power.

Chapter 28 — Blessings and Curses of the Covenant (Doctrine Anchor Chapter)

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Blessing	בְּרָכָה (berakah)	εὐλογία (eulogia)	“blessing”	An extensive, itemized list of material/national covenant blessings (fertility, harvest, victory, honor among nations) contingent on obedience (28:1-14) — but historically and theologically grounded in prior unmerited election and redemption (ch.7, ch.8), not an independent merit-transaction.	[NEW — Critical, requires the most careful teaching note in the whole curriculum] “koob hmoov” — the baseline explicitly reserves this Hmong term “exclusively for ordinary material blessing contexts, never for salvific grace” (baseline grace entry note), and Deuteronomy’s berakah here genuinely is material/covenantal blessing, making “koob hmoov” lexically appropriate in a way it is NOT for χάρις. However, this creates a serious NEW risk specific to this curriculum: Deuteronomy 28’s obey-then-blessed / disobey-then-cursed structure, rendered with koob hmoov (a term saturated with Hmong fate/fortune-through-ritual-correctness logic), risks being heard as confirming exactly the transactional, works-for-fortune theology the baseline’s grace entry was created to prevent, and directly undermines the curriculum’s own doctrine “Obedience Motivated by Love not Merit.” Mandatory teaching note: every occurrence of berakah/koob hmoov in ch.28 must be taught alongside ch.7:7-8 and ch.8’s remembrance material — blessing here is the fitting covenantal, filial, relational fruit of a love-relationship already established by grace-like unmerited election/redemption, not a self-standing ritual-fortune mechanism that could be triggered by any people through correct performance. This term therefore requires human theologian review whenever used, on the same tier as the baseline’s grace entry, despite being lexically distinct.
Curse	קְלָלָה (qelalah)	κατάρα (katara)	“curse”	The correspondingly extensive curse-list (28:15-68) for covenant breach — drought, defeat, exile, horror — culminating in the diaspora scattering that frames the book’s final hope (ch.30).	[NEW — Critical] “lus foom tsis zoo” / “kev raug foom” — Critical risk: Hmong traditional religion has a robust, actively-feared category of ritual curse (foom) pronounced by offended spirits, ancestors, or wronged persons, remediable through ritual reversal (counter-ritual, shamanic intervention, appeasement offerings). If Deuteronomy’s covenant curse is assimilated to this framework, hearers may seek shamanic-style ritual remedies for covenant-curse consequences instead of repentance and returning to YHWH (the book’s own prescribed remedy, ch.30). Mandatory teaching note distinguishing covenantal-judicial curse (removable only by covenant repentance, ultimately by Christ bearing the curse, cf. ch.21 note above) from ritual/spirit curse (traditionally removable by counter-ritual). Human theologian review required without exception.

Chapter 29 — Covenant Renewal Exhortation; Hidden Things Belong to God

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Covenant (full treatment)	בְּרִית (berith)	διαθήκη (diathēkē)	“covenant, treaty, pact” (root associated with ceremonial “cutting”)	Moses formally re-establishes/renews the covenant with the generation about to enter the land (29:1,12-15) — the doctrinal anchor for “Covenant Renewal,” extending every prior individual covenant reference (ch.4,5,7,8,26,27) into a single formal ceremony.	[NEW — Critical, this is the master term proposed for permanent TM adoption] “kev cog lus (ntawm Yawmsaub)” — Critical risk: Hmong customary practice includes formal oath/pact-making ceremonies (e.g., marriage-alliance pacts between clans, blood-oath brotherhood pacts) typically ratified by animal sacrifice and invoking spirits as enforcing witnesses. Berith shares surface features (ratification ceremony, sanctions, witnesses) but differs essentially: YHWH initiates unilaterally by grace (cf. ch.7:7-8), the relationship is filial/covenantal rather than a peer-treaty, and its remedy for breach is repentance-and-restoration (ch.30), not appeasement of an offended spirit-witness. Must never be rendered with vocabulary implying spirit-enforced blood-oath logic. Recommended mandatory qualifier, parallel to the baseline’s Law-qualifier convention: “kev cog lus ntawm Yawmsaub” always stated with the divine name attached, never a bare “kev cog lus” when the biblical covenant is meant. Human theologian review required for all covenant-renewal content.
Hidden things	הַנִּסְתָּרֹת (ha-nistarot)	τὰ κρυπτά (ta krypta)	“the hidden/concealed things"	"The secret things belong to the LORD… but the things revealed belong to us” (29:29) — a limiting principle on speculative theology, relevant to how confidently curriculum content should address unresolved mystery.	[NEW] “tej uas zais cia” — Low-Medium risk, comprehension-level; note possible (non-collision) resonance with the baseline’s mystery entry (zaj lus zais cia) from the Romans package — same root concept (hidden-then-revealed divine knowledge), safe to cross-reference.

Chapter 30 — Choosing Life over Death (Doctrine Anchor Chapter)

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Life	חַיִּים (chayim)	ζωή (zōē)	“life” (plural form, intensive — “fullness of life”)	“I have set before you life and death… choose life” (30:15,19) — covenantal, this-age flourishing-in-the-land life, contingent on love-driven obedience; the climactic choice-appeal of the whole book.	[NEW — Medium, must be kept distinct from an existing TM entry] “txoj sia” — must NOT be silently equated with the baseline’s eternal_life entry (“txoj sia nyob mus ib txhis”): Deuteronomy 30’s “life” is covenantal/this-age flourishing (land, offspring, blessing), not the NT’s zōē aiōnios. Using the eternal-life phrase here would import unwarranted NT eschatological content into an OT covenant-renewal appeal; conversely, this OT “choose life” passage legitimately foreshadows and is fulfilled in the fuller NT eternal-life hope, which teaching notes may draw out typologically, but the base translation must remain the plainer “txoj sia” to preserve the historical meaning first.
Circumcise the heart (fulfilled)	וּמָל יְהוָה אֱלֹהֶיךָ אֶת־לְבָבְךָ	καὶ περικαθαριεῖ Κύριος ὁ θεός σου τὴν καρδίαν σου	”and the LORD your God will circumcise your heart”	Promises that YHWH himself will do internally (in the future) what Israel is commanded to do in 10:16 — a decisive statement that covenant obedience ultimately requires and receives divine enabling, not raw human effort; this is the OT’s clearest statement supporting “Obedience Motivated by Love not Merit.”	[NEW, extends ch.10 entry] “Yawmsaub yuav txiav koj lub siab” — High risk of under-teaching if disconnected from ch.10; must be taught as the same event/reality as 10:16’s command, now promised as divine gift — a crucial hinge text for the whole “love not merit” doctrine, since it shows obedience flowing from a divinely-transformed heart rather than self-generated moral effort.

Chapter 31 — Moses Commissions Joshua; Public Reading of the Law

No new Critical/High theological vocabulary beyond covenant/Law framing already established; introduces the practice of public septennial reading of the Law (31:10-13), reinforcing intergenerational transmission (cf. 6:7). Reviewed and logged — recommend cross-reference to the ch.6 teaching-diligently note.

Chapter 32 — The Song of Moses

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
The Rock	הַצּוּר (ha-tsur)	ὁ θεός (LXX often paraphrases; some witnesses πέτρα)	“the Rock” (divine epithet)	YHWH as unshakeable, faithful, dependable covenant God, contrasted with Israel’s unfaithfulness and the “no-gods” (32:4,15,18,21,31,37) — a poetic monotheism-affirming title reinforcing the Shema’s doctrine.	[NEW — Medium, must be kept distinct from an existing TM entry] “Pob Zeb” (the Rock, as divine title) — must NOT be confused with the baseline’s stumbling_block entry (“qhov/pob zeb ua rau dawm ceg,” a tripping-stone metaphor with the opposite valence); a disambiguating gloss (“Pob Zeb” as a title of strength/refuge vs. “pob zeb ua rau dawm ceg” as a hazard) is required wherever both appear in the same curriculum.
No-gods / non-gods	לֹא־אֵל (lo-el)	οὐ θεός	”not-God, no-god”	Mocking description of the false gods Israel was tempted to serve (32:17,21) — reinforces the Shema’s exclusivity claim from the opposite direction.	[NEW] “tej uas tsis yog Vajtswv tiag” (things that are not truly God) — Low-Medium risk; reinforces rather than complicates the idol/dab mlom entry, no new collision beyond what is already flagged there.

Chapter 33 — Moses Blesses the Twelve Tribes

No new Critical/High theological vocabulary; tribal blessing formulas reuse the blessing/heir/land terms already fully treated in ch.11/26/28/1. Reviewed and logged.

Chapter 34 — The Death of Moses; Joshua’s Succession

Term	Hebrew / Translit.	LXX	Literal / Range	Theological meaning	Rendering / Risk
Spirit of wisdom	רוּחַ חָכְמָה (ruach chokmah)	πνεῦμα σοφίας	”spirit of wisdom”	Joshua is filled with a “spirit of wisdom” through Moses’ laying on of hands, commissioning him as covenant-leadership successor (34:9) — an anthropological/gifted-capacity sense, not the divine Holy Spirit Person.	[TM reuse] “ntsuj plig ntawm kev txawj ntse” — reuses the baseline’s human_spirit_soul entry’s disambiguation discipline exactly: this must remain the bare, non-”Vaj”-prefixed ntsuj plig, since the referent is Joshua’s Spirit-given capacity, not the Holy Spirit’s Person as such in the fixed Romans-package collocation sense — though teaching may note the same divine Spirit is the giver. Medium risk if the distinction is not maintained.

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Closing Doctrine-Coverage Map

Doctrine	Primary chapters	Key terms
1. The Shema and Exclusive Love for God	4, 6, 10, 30, 32	Shema, echad (one), ahav (love/kev hlub), levav/nephesh/me’od, jealous God
2. Covenant Renewal	5, 27, 29, 31	berith (kev cog lus), curse-recitation formulas, public reading
3. Blessings and Curses of the Covenant	11, 27, 28	berakah (koob hmoov, Critical), qelalah (curse, Critical)
4. Remembering God’s Redemption	5, 6, 8, 10, 15, 16, 24, 26	zakar/shakach (remember/forget), Passover, firstfruits, Sabbath-redemption clause
5. Obedience Motivated by Love not Merit	6, 7, 8, 10, 28, 30	ahav, am segullah (treasured possession/election), circumcised heart
6. The Coming Prophet like Moses	18 (cf. 13, 34)	nabi (yaj saub, High cultural collision)
7. Choosing Life over Death	30 (cf. 11, 28)	chayim/mavet (txoj sia / txoj kev tuag)
8. Warnings against Idolatry	4, 7, 9, 12, 13, 16, 17, 27, 29, 32	pesel (dab mlom), bamah (high place), cherem, false prophets

All 34 chapters have been reviewed; chapters contributing no new load-bearing vocabulary (2, 3, 14, 19-23, 25, 31, 33 in part) are explicitly logged as such above rather than silently omitted.