Ezekiel — Phase 1 Semantic Analysis (Hmong Language Package)

0. Methodological Note

Ezekiel is a Hebrew-canon prophetic book; there is no Koine Greek original. This analysis therefore works from the Hebrew Masoretic Text as the source, citing the Septuagint (LXX) Greek rendering wherever it clarifies the theological bridge to the existing Hmong Romans Language Package (Baseline v1.0), whose translation memory (TM) is sourced from Koine Greek. Where a Hebrew term’s LXX Greek equivalent already has a fixed Hmong TM rendering (e.g., kabod → doxa → “lub yeeb koob”; ruach → pneuma → “Vaj Ntsuj Plig”/“ntsuj plig”), that rendering is reused exactly, per the governing rule that established TM terms may never receive an alternate Hmong gloss. New terms unique to Ezekiel’s prophetic-priestly vocabulary (temple architecture, sign-acts, exile/restoration idiom) are analyzed fresh and proposed for TM-revision review.

Register, script, and risk-tier conventions (Critical/High/Medium/Low) follow the baseline bible_term_registry.json definitions exactly. All Hmong renderings below default to the baseline’s forbidden-substitution list (no koob hmoov, no hmoov, no bare hwjchim, no bare ntsuj plig for the divine Person, no “Yehauvas” divine-name substitution, no hu soul-calling verb for repentance/return language, etc.).

Ezekiel’s assigned doctrines for this curriculum: (1) The Glory and Sovereignty of God; (2) Individual Responsibility for Sin (Ezekiel 18); (3) The New Heart and New Spirit; (4) Judgment on Jerusalem and the Nations; (5) Restoration and the Valley of Dry Bones; (6) God’s Presence Departing and Returning; (7) The Vision of the New Temple. Every one of these carries at least one Critical or High collision risk with Hmong traditional religion (animism, ancestor veneration, shamanism, fate/hmoov), documented term-by-term below.

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PART A — CORE PASSAGE VERSE-BY-VERSE: Ezekiel 37:1-14 (The Valley of Dry Bones)

Ezekiel 37:1

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
יַד־יְהוָה	yad YHWH	”hand of YHWH”	divine power/agency exercised directly upon a person	”hand of the LORD,” “power of the LORD”	Marks a prophetic-ecstatic experience of being seized and moved by God’s own power — not a shamanic trance induced by ritual technique	Vajtswv txhais tes / Vajtswv hwjchim coj kuv mus — must retain the mandatory “Vajtswv” qualifier (parallel to TM’s “Vajtswv hwjchim” rule); risk High if left as bare “muaj hwjchim coj” since unqualified power-language collides with shamanic (txiv neeb) trance/possession experience
רוּחַ	ruach (sense 1: agent of transport)	wind/breath/spirit — here the Spirit as the agent who carries the prophet	wind; breath; human spirit; divine Spirit (fully polyvalent root, resolved by context)	“Spirit,” “the Spirit of the LORD”	God’s own Spirit personally transports Ezekiel; this is the same divine Person active throughout the vision (v.14)	Vaj Ntsuj Plig (reuse TM #5 exactly) — risk Critical; must never drop the “Vaj” prefix, which would collapse this into the animistic “wandering soul” sense
בִּקְעָה	biq’ah	valley, cleft plain	open lowland terrain, often a plain suited for a large gathering	”valley,” “plain”	The vast, open killing-field setting for a scene of national death and resurrection	lub hav — risk Low; plain descriptive term
עֲצָמוֹת	atzamot	bones	skeletal remains; figuratively, that which is dried up/lifeless	”bones”	The visible totality of a defeated, exiled, hope-abandoned nation	pob txha (see full “dry bones” term below) — risk noted at v.2

Ezekiel 37:2

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
יָבֵשׁ (יַבֵּשׁוֹת מְאֹד)	yavesh (yaveshot me’od)	dry, withered; “very dry”	desiccation; figuratively, hopelessness, long-dead status	”dry,” “very dry”	Emphasizes total, long-standing deadness — no natural possibility of restoration, so that only divine power can explain what follows	qhuav (qhuav heev) — risk Low, but doctrinally load-bearing when paired with “pob txha” below
עֲצָמוֹת יְבֵשׁוֹת	atzamot yeveshot	”dry bones” (fixed phrase, core-passage term)	the whole, scattered, hopeless remains of national/covenant death	”dry bones”	Central image for the doctrine of Restoration and the Valley of Dry Bones: Israel’s exile as a kind of national death, reversible only by God’s Spirit	pob txha qhuav — risk High; Hmong funeral and ancestral-bone customs (concern for proper bone/grave treatment to secure the ancestor’s peace) create a real risk that hearers assimilate this vision into ancestor-spirit ritual categories rather than God’s unilateral, Spirit-wrought national resurrection; requires an explicit contrast-teaching note distinguishing this from any bone-related ancestor rite

Ezekiel 37:3

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
בֶּן־אָדָם	ben-adam	”son of man,” i.e., mortal human	God’s characteristic address to Ezekiel throughout the book (~93x); marks human frailty/mortality before divine transcendence	”son of man,” “mortal,” “O man”	Reinforces the Glory and Sovereignty of God doctrine by continually contrasting the prophet’s mere humanity with God’s transcendent majesty	koj, tus neeg — risk Medium; must be explicitly distinguished in teaching from the later messianic “Son of Man” title (Daniel 7; the Gospels), since Ezekiel’s usage marks mortality, not messianic identity — a collapsing of the two would create a doctrinal confusion, not a traditional-religion collision
הֲתִחְיֶינָה הָעֲצָמו�ֹת הָאֵלֶּה	ha-tichyenah ha-atzamot ha-eleh	”can these bones live?“	rhetorical question testing whether resurrection/restoration is possible	”Can these bones live?”	Poses the impossible-by-nature question that only God’s sovereign power can answer	Cov pob txha no puas yuav muaj sia dua? — risk tied to chayah below
חיה (root of תִחְיֶינָה)	chayah	to live, live again, be restored to life	physical resurrection; national restoration; spiritual regeneration (all three senses converge in this passage)	“live,” “come to life,” “be revived”	The pivotal verb of the whole vision: physical/national restoration functioning as a picture of spiritual regeneration	muaj sia (dua) / ciaj sia dua — risk High; must be kept doctrinally anchored to God’s Spirit as sole cause (v.14), not to any human ritual technique for restoring life/vitality, to avoid assimilation into animistic soul-recovery rites (see ruach-breath entry, v.9-10)
אֲדֹנָי יְהוִה	Adonai YHWH	”Lord GOD,” the Sovereign LORD	the compound divine title used ~217 times in Ezekiel, stressing absolute lordship	”Lord GOD,” “Sovereign LORD”	Emphasizes God’s total sovereignty — foundational to the Glory and Sovereignty of God doctrine	tus Tswv Vajtswv — risk Critical (NEW compound term); must combine the two already-fixed TM elements (“tus Tswv” + “Vajtswv”) rather than substitute a transliterated divine name (e.g., “Yehauvas”), which the Romans baseline package explicitly and permanently forbids as a sectarian (NWT-pattern) substitution

Ezekiel 37:4-5

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
הִנָּבֵא (נבא)	hinnave (naba)	prophesy, speak forth as one commissioned by God	authoritative proclamation of God’s word, not divination/fortune-telling	”prophesy,” “declare”	Ezekiel’s prophetic word itself becomes the instrument God uses to bring the bones to life — word and Spirit act together	cev Vajtswv lo lus (“relay/convey God’s word”) — risk Medium; must be kept distinct from Hmong divination/fortune-telling roles (txiv neeb, txiv xaiv), which “foretell” via ritual technique rather than authoritatively relay a word already given by God
רוּחַ (sense 2: breath)	ruach	breath (that which enters and animates a body)	the same root as “wind” and “Spirit,” here specifically the animating life-breath God commands into the bones	”breath,” “wind” (KJV)	The shift within the same discourse from “bones” to “breath” to “Spirit” (vv.5,9,14) is the passage’s central theological movement: physical restoration (breath) becomes the vehicle for a greater truth about spiritual regeneration (Spirit)	pa ua rau muaj sia (“breath that gives life”) — risk Critical; this is the single most delicate rendering decision in the passage. It must be kept visibly distinct from cua (wind, v.9) and from Vaj Ntsuj Plig (Spirit, v.14), while still allowing the Hmong reader to sense the same underlying word standing behind all three — accomplished through a first-occurrence footnote explaining the Hebrew ruach word-play, not through lexical invention

Ezekiel 37:6

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
גִּדִים	gidim	sinews, tendons	connective body tissue	”sinews,” “tendons”	Part of the ordered, three-stage physical restoration (sinews → flesh → skin) that precedes the breath of life	leeg — risk Low
בָּשָׂר	basar	flesh (physical body tissue)	neutral bodily-substance sense, parallel to Greek sarx (neutral)	“flesh,” “muscle”	Physical restoration only — explicitly NOT yet “life” (see v.8); a needed body without breath is still a corpse	nqaij — reuse the neutral sense already established in the Romans TM (#23, “lub cev nqaij tawv”); risk Medium; must not be confused with the Romans TM’s moral “flesh” sense (#24, sinful nature), since here basar is entirely positive/neutral
עוֹר	or	skin	outer bodily covering	”skin”	Completes the outward physical restoration	tawv nqaij — risk Low
וִידַעְתֶּם כִּי־אֲנִי יְהוָה	vi-yeda’tem ki-ani YHWH	”and you shall know that I am the LORD”	the recurring recognition formula used throughout Ezekiel (~60+ occurrences across the book)	“then you will know that I am the LORD”	The theological refrain of the entire book: every judgment and every restoration exists so that Israel and the nations will know God’s sovereign identity — the beating heart of the Glory and Sovereignty of God doctrine	kom nej/lawv thiaj li paub tias kuv yog tus Tswv Vajtswv — risk High; this fixed formula must be rendered identically at every occurrence throughout the curriculum; any variation would obscure its function as Ezekiel’s structural refrain

Ezekiel 37:7-8

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
קוֹל	qol	voice, sound, noise	an audible sound accompanying a supernatural event	”noise,” “sound,” “rattling”	Marks the vision as a real, perceptible, dramatic divine act, not a silent inward impression	suab (lub suab) — risk Low
רַעַשׁ	ra’ash	shaking, rattling, earthquake-like commotion	violent physical movement	”rattling,” “shaking noise”	Bones audibly and visibly reassembling — the physically dramatic half of the miracle	kev tshee hnyo / suab nrov — risk Low
וְרוּחַ אֵין בָּהֶם	ve-ruach ein bahem	”but there was no breath in them”	the critical qualifying clause: full physical restoration is present, yet lifeless	negation clause marking the incompleteness of restoration without the Spirit/breath	The passage’s key theological point: moral/structural/national restoration (bodies re-formed) is not the same as spiritual life; only God’s Spirit-breath completes it	tiamsis tsis tau muaj pa (Vaj Ntsuj Plig) nyob rau hauv lawv — risk Critical; the Hmong translation must preserve the force of this negation as the passage’s turning point, setting up v.9’s command and v.14’s fulfillment; premature use of “Vaj Ntsuj Plig” here (before the text itself makes the shift in v.9-14) risks flattening the deliberate literary progression from breath→wind→Spirit

Ezekiel 37:9-10

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
אַרְבַּע רוּחוֹת (sense 3: winds)	arba ruchot	”four winds”	the four cardinal directions/winds — the same root ruach now clearly meaning meteorological wind	”the four winds”	The command summons the same divine breath-Spirit from every quarter of the earth, universalizing the scope of the restoring power	plaub sab cua (“the four directions of wind”) — risk Medium; must be visibly distinguished from “pa” (breath, v.5-6) and “Vaj Ntsuj Plig” (v.14) even though all three translate the same Hebrew root — the footnote introduced at v.5 should be referenced again here
נְשָׁמָה / רוּחַ	neshamah / ruach	breath (of life)	intensifies the breath-of-life sense already introduced	”breath”	The command “breathe on these slain, that they may live” — direct divine agency, no intermediary ritual	ntshoo pa rau lawv, xwv lawv thiaj li muaj sia — risk Critical (same tier as v.5)
חַיִל	chayil	army, host, mighty force	a large, organized, powerful body of fighting men	”army,” “great host,” “exceedingly great army”	The bones do not merely revive individually — they rise as a united, powerful, purposeful nation; ties Restoration doctrine to national/corporate renewal, not merely private spiritual experience	pab tub rog coob heev / ib pab neeg loj thiab muaj zog — risk Low

Ezekiel 37:11

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
כׇּל־בֵּית יִשְׂרָאֵל	kol beit Yisrael	”the whole house of Israel”	interprets the vision’s referent explicitly: the entire covenant nation in exile	”the whole house of Israel”	Confirms the vision is national/corporate restoration, not an isolated individual miracle	tag nrho cov Yixalayees (echoes TM’s established “cov Yixalayees” and the Romans-package phrase “tag nrho cov Yixalayees yuav dim,” #61) — risk Low, but doctrinally significant cross-reference for a future combined Romans/Ezekiel curriculum on Israel’s future
תִּקְוָה	tikvah	hope; also, a cord/rope (homonym root)	expectation, ground for confident waiting	”hope”	Israel’s despairing self-assessment (“our hope is lost”) is precisely what God’s Spirit-act overturns; ties directly to the Romans TM’s hope entry	kev cia siab — reuse Romans TM exactly (“NEW ENTRY” term already fixed in baseline); risk Low, but must be taught, consistent with the Romans package’s note, as confident expectation grounded in God’s promise/action, not mere wishing — reinforced dramatically by this passage
נִגְזַרְנוּ לָנוּ	nigzarnu lanu	”we are cut off”	severed, excised, cut off from the community/land/hope	”we are cut off,” “we are clean cut off”	The exiles’ self-description as a severed, dead branch — the despair that the vision answers	peb raug txiav tu lawm — risk Low-Medium; comprehension-level image, no traditional-religion collision identified

Ezekiel 37:12-13

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
קֶבֶר / קְבָרוֹת	qever / qevarot	grave(s)	burial place	”grave,” “graves”	Shifts the metaphor from a battlefield of bones to graves being opened — resurrection imagery intensifies toward the literal	qhov ntxa — risk Medium; Hmong funeral and grave-veneration customs (offerings/rites at the grave to honor and appease ancestral spirits) create a risk that “opening graves” is heard through an ancestor-ritual lens rather than as God’s unilateral resurrecting act; requires a teaching note clarifying this is God’s sovereign action, not a rite performed at or for the grave
וְהֶעֱלֵיתִי אֶתְכֶם	ve-he’eleti etchem	”I will bring/cause you to come up”	causative “bring up,” used elsewhere of bringing up from Egypt/exile	”I will bring you up,” “I will raise you”	God as sole agent of both the exiles’ return to the land and (by extension) resurrection from death	kuv yuav coj nej sawv rov qab los / coj nej tawm hauv qhov ntxa — risk Medium, tied to the grave-collision note above

Ezekiel 37:14

Hebrew	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hmong rendering & risk
וְנָתַתִּי רוּחִי בָכֶם (sense 4: divine Spirit)	ve-natati ruchi bakhem	”and I will put my Spirit within/among you”	the climactic resolution of the ruach word-play begun in v.1; unambiguously God’s own personal Spirit indwelling His people	”I will put my Spirit in you,” “I will put my breath in you”	The vision’s theological climax: national/physical restoration (vv.1-13) is now revealed to be, ultimately, about God’s own Spirit indwelling His people — the direct conceptual bridge to the New Heart and New Spirit doctrine (Ezekiel 36:26-27) and to Romans 8’s indwelling Spirit	kuv yuav muab Kuv Vaj Ntsuj Plig tso rau hauv nej — risk Critical; this is the verse where the passage’s careful “breath→wind→Spirit” progression resolves, and the mandatory “Vaj” prefix must be present here without exception, since this is unmistakably the divine Person, not a human breath/spirit
וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם	ve-hinachti etchem al-admatchem	”and I will place/settle you on your own soil/land”	resettlement in the promised land	”I will settle you in your own land”	National restoration completes the vision — corporate, historical, and (by canonical extension) eschatological	kuv yuav coj nej mus nyob rau hauv nej thaj av — risk Low
וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי	vi-yeda’tem ki-ani YHWH dibarti v’asiti	”and you shall know that I, the LORD, have spoken and performed/done it”	the recognition formula intensified with a “spoken-and-done” seal, underscoring the certainty of fulfilled prophecy	”I have spoken it, and I will do it”	Closes the vision by anchoring the entire restoration promise in God’s own sovereign, unbreakable word — reinforcing both the Glory/Sovereignty doctrine and the Restoration doctrine	kom nej thiaj li paub tias Kuv, uas yog tus Tswv Vajtswv, tau hais thiab tau ua tiav lawm — risk High (same tier as the recognition formula at v.6); must remain a fixed, consistently-rendered closing formula

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PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

(Chapter 37 is treated fully above; its outer frame vv.15-28, the “two sticks” reunification oracle, is covered under Ch.37 below for full-book coverage completeness.)

Chapter 1 — The Inaugural Vision of God’s Glory

Doctrine: Glory and Sovereignty of God.

Terms	Variants	Theological meaning	Hmong rendering	Risk
כָּבוֹד kabod weightiness, heavy substance, honor	visible manifestation of divine presence/majesty (≈ LXX doxa) “glory,” “the glory of the LORD”	The book’s controlling image: God’s manifest, weighty presence, which will depart (ch.8-11) and return (ch.43)	lub yeeb koob (reuse Romans TM #53 exactly)	Critical — governs the Presence Departing/Returning doctrine across the whole book
דְּמוּת demut likeness, appearance, semblance	visionary/analogical description language (“like the appearance of…”) “likeness,” “appearance”	Marks the vision as accommodated, indirect revelation — God’s true form is never directly described	zoo li / muaj cov ntsej muag zoo li	Low
חַיּוֹת (כְּרוּבִים elsewhere) chayot (cherubim, cf. ch.10) living creatures; cherubim	composite winged throne-attendants ”living creatures,” “cherubim”	Heavenly throne-guardians symbolizing God’s transcendent holiness and mobility	cov Khelunpi (transliteration) + gloss “cov tub ceev xwm ntawm Vajtswv muaj tis”	Medium — must be kept distinct from generic Hmong spirit-being vocabulary (dab, ntxwg nyoog); these are holy heavenly attendants of God, not ancestral or nature spirits
אוֹפַנִּים ofannim wheels	the mobile, all-directional wheeled structure beneath the throne-chariot ”wheels”	God’s sovereign presence is not localized/fixed (unlike a shrine); it moves with purpose	cov log tsheb	Low
כִּסֵּא kise throne	seat of royal/divine authority ”throne”	Foundational image for divine sovereignty	lub zwm txwv	Low
רוּחַ (storm-wind sense) ruach wind (the storm that brings the vision)	see full ruach discussion at 37:1-14 ”stormy wind”	The same polyvalent root that will become theologically central in ch.37	cua	Medium (comprehension bridge to later senses)

Chapter 2 — Commissioning of the Prophet

Doctrine: Glory and Sovereignty of God (prophetic authority).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
בֶּן־אָדָם	ben-adam	”son of man” (address)	See full discussion at 37:3; introduced here as God’s first address to Ezekiel	koj, tus neeg	Medium
בֵּית מְרִי	beit meri	”rebellious house”	Israel’s characteristic covenant-breaking posture, the backdrop for the whole judgment section (ch.1-24)	cov tsev neeg uas fav xeeb rau Vajtswv	Low-Medium
מְגִלָּה	megillah	scroll	the written word of judgment/lament Ezekiel is commanded to eat	phau ntawv (uas dov)	Low

Chapter 3 — The Watchman’s Commission (first statement)

Doctrine: Individual Responsibility for Sin (seed form).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
צֹפֶה	tsofeh	watchman, sentinel	Ezekiel’s role: warn or bear responsibility for the hearer’s blood (3:16-21)	tus fajxwm	Medium — comprehension gap (no exact Hmong sentinel-office parallel), no traditional-religion collision
צַדִּיק / רָשָׁע	tzaddiq / rasha	righteous one / wicked one	the two moral categories whose fate the watchman must announce — introduces the individual-accountability logic developed fully in ch.18	tus ncaj ncees / tus limhiam (tus ua txhaum) — reuse Romans TM’s righteous/wicked-adjacent vocabulary (#25 root)	High — Ezekiel’s usage denotes observable righteous conduct and its consequence, distinct from Romans’ forensic imputed righteousness; the two senses must be taught as distinct to avoid doctrinal blending if both books are studied together
הִזְהִיר	hizhir	to warn	the watchman’s active duty to alert	ceeb toom / hais ntuas	Low

Chapter 4 — Sign-Act: The Siege of Jerusalem

Doctrine: Judgment on Jerusalem and the Nations.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
עָוֹן	avon	iniquity, guilt, moral crookedness (bent/twisted)	Ezekiel symbolically “bears” Israel’s iniquity by lying on his side — a sign-act, not itself substitutionary atonement	kev txhaum / lub txim	Medium-High — must not be taught as if Ezekiel’s sign-act itself atones for sin (that would blur into Christ’s unique propitiation, TM #37); it is a prophetic dramatization of coming judgment, not an atoning act
מָצוֹר	matsor	siege	military blockade	kev vij ncig lub nroog	Low

Chapter 5 — Sign-Act: Hair, Sword, Famine, Pestilence

Doctrine: Judgment on Jerusalem and the Nations.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
חֶרֶב	chereb	sword	instrument of violent judgment, recurring across ch.5-33	riam ntaj	Low
רָעָב	ra’av	famine	covenant-curse judgment	kev tshaib nqhis	Low
דֶּבֶר	dever	pestilence, plague	covenant-curse judgment	mob kis	Low
פזר (הֲפִיצוֹתִי)	hafitzoti (root: puz/pazar)	scattering	exile/dispersion among the nations	kev nrog rau khaws mus rau txhua qhov chaw	Low

Chapter 6 — Judgment on the Mountains of Israel

Doctrine: Judgment on Jerusalem and the Nations; idolatry.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
גִּלּוּלִים	gillulim	idols (contemptuous root, lit. “dung-shaped things”)	Ezekiel’s characteristic, intensified term of contempt for idols, distinct in nuance from the general Hebrew pesel/tzelem	dab mlom (reuse Romans TM #32 exactly) with optional intensifying gloss “qias tsis huv”	High (reuse of established Critical/High term)
בָּמוֹת	bamot	high places	illicit worship shrines on hilltops	tej chaw pe hawm saum roob siab	Medium
פehawm (implied cultic verb, cf. Rom TM #71)	—	worship performed at these sites	idolatrous cultic worship	pehawm dab mlom (reuse TM #71’s object-anchoring rule, applied here to its forbidden object)	High — reinforces the Romans TM rule that pehawm must always state its object; here the object is explicitly the forbidden one

Chapter 7 — “The End Has Come”

No major new theological vocabulary; reuses sword/famine/pestilence (ch.5) and the Day-of-the-LORD judgment idiom (see ch.30 note on “day”). Chapter reviewed for full-book coverage.

Chapter 8 — Idolatry in the Temple; the Jealousy of God

Doctrine: God’s Presence Departing and Returning (setup).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
קִנְאָה	qin’ah	jealousy, zeal	God’s exclusive covenant-jealousy provoked by idolatry practiced within His own temple	Vajtswv txoj kev khib siab	High (NEW term) — risk of being heard through the lens of capricious ancestor/spirit jealousy provoked by ritual neglect (a common traditional-religion category); must be taught as righteous covenantal jealousy for exclusive worship, not appeasable, unpredictable spirit-anger — parallel teaching strategy to the Romans TM’s wrath_of_god entry (#31)
תּוֹעֵבָה	to’ebah	abomination, detestable thing	the general term for the idolatrous practices catalogued in ch.8	tej kev qias vuab tsuab	High — closely tied to idol-worship collision risk (#32/dab mlom)

Chapter 9 — The Executioners and the Mark

No major new theological vocabulary beyond ch.8’s abomination/idol terms. New minor term:

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
תָּו (cf. Hebrew letter-mark)	tav	mark, sign (on the forehead)	protective marking of the faithful remnant before judgment falls	cim (rau ntawm hauv plaj tawv)	Low-Medium

Chapter 10 — The Glory Departs the Temple (Stage 1)

Doctrine: God’s Presence Departing and Returning (Critical chapter).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
כָּבוֹד יְהוָה … וַיֵּצֵא	kabod YHWH … vayetze	”the glory of the LORD … went out/departed”	The glory-presence’s movement away from the defiled temple threshold — the negative pole of the Presence doctrine	lub yeeb koob ntawm tus Tswv Vajtswv tawm mus	Critical — must be taught as directly parallel/inverse to the return in ch.43; the departure is judicial (because of idolatry, ch.8), not capricious or ritual-appeasement-reversible
כְּרוּבִים / אוֹפַנִּים (reprise)	cherubim / ofannim	see ch.1	The throne-chariot vision reprised as the vehicle of the glory’s departure	cov Khelunpi / cov log tsheb (reuse ch.1)	Medium (reuse)

Chapter 11 — The Glory Departs Fully; FIRST STATEMENT of the New Heart/New Spirit

Doctrine: God’s Presence Departing and Returning; The New Heart and New Spirit (first occurrence — Critical).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
לֵב אֶחָד … לֵב חָדָש	lev echad … lev chadash	”one heart … a new heart”	God’s promise to unify and renew Israel’s inner disposition	ib lub siab tshiab	Critical (NEW term, first occurrence of the doctrine) — reuses the Romans TM’s conceptual pattern for “renewal of the mind” (#65, “hloov siab tshiab”) but must be kept as a distinct, dedicated Ezekiel entry since this is regenerative replacement of the heart, not the Christian’s ongoing post-conversion renewal
רוּחַ חֲדָשָׁה	ruach chadashah	”a new spirit” (human disposition, lowercase sense)	The renewed inner disposition God will give	ib tug ntsuj plig tshiab	Critical — must use the bare, non-”Vaj”-prefixed ntsuj plig (per Romans TM #6’s rule for the anthropological sense), since this “new spirit” is the transformed human spirit, not yet the distinct gift of God’s own Spirit (that comes in the parallel 36:27 statement)
לֵב הָאֶבֶן … לֵב בָּשָׂר	lev ha-even … lev basar	”heart of stone … heart of flesh”	The old, unresponsive heart replaced by a soft, responsive one	lub siab tawv (zeb) … lub siab tshiab uas muaj nqaij	Critical — “lub siab tawv” deliberately reuses the Romans TM’s “hardening” root (#58) for continuity, but “heart of flesh” here is positive (soft, responsive), the inverse of Romans’ negative moral-flesh sense (#24); this reversal must be explicitly flagged so a combined Romans/Ezekiel curriculum does not confuse the two “flesh” valences

Chapter 12 — Sign-Act of Exile

No new major theological vocabulary; reuses siege/exile/scattering vocabulary from ch.4-5. Chapter reviewed for full-book coverage.

Chapter 13 — False Prophets

Doctrine: Judgment on Jerusalem (related, false-teaching subtheme).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
טָפֵל	tafel	whitewash, plaster	false prophets’ hollow reassurances of “peace” covering a structurally doomed wall	roj tsuab (uas npog qhov tsis muaj zog)	Medium

Chapter 14 — Idols in the Heart; Noah, Daniel, and Job

Doctrine: Individual Responsibility for Sin (precursor to ch.18).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
גִּלּוּלִים בְּלִבָּם	gillulim be-libam	”idols in their heart”	Interiorized idolatry — the heart itself as the site of allegiance, not merely external shrine-worship	dab mlom nyob rau hauv lawv lub siab	High (reuse of idol collision + heart-vocabulary)
(Noah, Daniel, Job illustration)	—	a righteous individual can deliver only himself, not others by his own righteousness	Establishes that individual righteousness has individual, not vicariously transferable, consequences — the theological seed of ch.18	(proper names, transliterated)	Medium — sets up the Individual Responsibility doctrine’s key move against corporate/clan-merit thinking

Chapter 15 — The Useless Vine

Doctrine: Judgment on Jerusalem (metaphor chapter).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
גֶּפֶן	gefen (useless vine-wood)	vine	Jerusalem likened to vine-wood useless for anything but burning	tsob txiv hmab uas tsis muaj qab hau	Low

Chapter 16 — The Allegory of the Unfaithful Wife

Doctrine: Judgment on Jerusalem; covenant-breaking (High-sensitivity chapter).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
זָנָה / זְנוּנִים	zanah / zenunim	to play the harlot; harlotry	covenant unfaithfulness/idolatry portrayed via explicit marital-infidelity imagery	kev ua nkauj nraug tawm ntawm Vajtswv	Critical/High — the imagery is graphic in the source text; the Hmong rendering must preserve the metaphor’s force (covenant betrayal, not casual sin) without producing a literalistic, scandal-focused reading; requires a mandatory teaching note that this is prophetic covenant-lawsuit imagery, and must never be used loosely of ordinary personal sin
בְּרִית	berit	covenant	the binding, solemn relationship Jerusalem broke	kev cog lus (ntawm Vajtswv)	High (NEW term) — kev cog lus is an ordinary Hmong term for a solemn agreement/vow, sometimes with ritual/oath overtones in traditional practice; requires the qualifier “(ntawm Vajtswv)” at every occurrence, structurally parallel to the Law qualifier rule in the Romans TM (#27)
בֹּשֶׁת / כְּלִמָּה	boshet / kelimah	shame, humiliation	the appropriate response to exposed covenant-breaking	txaj muag / kev txaj muag (reuse Romans TM #76 root)	Low

Chapter 17 — Eagles and the Vine (Political Allegory)

Doctrine: Judgment on Jerusalem (covenant-breaking, political).

Reuses berit (covenant, ch.16) applied to Zedekiah’s broken oath to Babylon. No new theological terms beyond covenant-vocabulary already logged. Chapter reviewed for full-book coverage.

Chapter 18 — INDIVIDUAL RESPONSIBILITY FOR SIN (Critical doctrine chapter)

Doctrine: Individual Responsibility for Sin.

Terms	Variants	Theological meaning	Hmong rendering	Risk
נֶפֶש nephesh soul, living person, self	the whole living individual (broader than ruach/spirit) “soul,” “person,” “the one who…"	"The soul who sins shall die” (18:4,20) — the chapter’s key subject: individual, not corporate/generational, moral accountability	ntsuj plig / tus neeg	High — deliberately reuses the Romans TM’s anthropological “ntsuj plig” (#6) lexeme, but flag that Hebrew nephesh (whole-person/self) and ruach (spirit/breath, central to ch.37) are two different Hebrew words that both intersect the Hmong “ntsuj plig” semantic domain; a footnote is required so students do not conflate the two source terms
הַבֵּן לֹא־יִשָּׂא בַּעֲוֹן הָאָב ha-ben lo yisa ba-avon ha-av ”the son shall not bear the father’s iniquity”	direct rejection of trans-generational guilt-transfer as the operative principle for divine judgment ”the son will not share the guilt of the father”	The chapter’s thesis statement, directly confronting the popular proverb (18:2) that blamed the exile generation for their ancestors’ sins	tus tub yuav tsis ris nws txiv txoj kev txhaum	Critical — this doctrine collides directly and specifically with the Hmong traditional-religious framework in which a person’s fortune, affliction, or curse (hmoov, ancestral-spirit displeasure) can be inherited from, or is causally rooted in, ancestors’ conduct or unaddressed ritual obligations; Ezekiel 18 must be taught as an explicit corrective/contrast to this worldview, structurally analogous to how the Romans TM handles the grace/koob hmoov collision, but pointed in the opposite doctrinal direction (Romans 5 teaches inherited guilt from Adam federally; Ezekiel 18 teaches non-transferable individual accountability for one’s own present choices — both must be taught without contradiction, each in its proper redemptive-historical register)
שׁוּב … וְחָיָה shuv … v’chayah ”turn … and live”	repentance (turning) resulting in life ”repent and live,” “turn and live”	God’s gracious offer: the wicked person’s own turning changes the outcome — reinforces individual moral agency	tig rov qab ntawm kev txhaum thiab yuav muaj sia	High — the verb “turn/return” must never be rendered with hu (the ritual verb for calling back a wandering soul/summoning a spirit), per the Romans TM’s explicit forbidden-substitution precedent (§3.1); use plain tig rov qab / hloov siab instead
צַדִּיק / רָשָׁע (reprise) tzaddiq / rasha righteous / wicked	see ch.3 see ch.3	The chapter’s entire argument turns on observable conduct and its just consequence for the individual	tus ncaj ncees / tus ua txhaum	High (reuse; same forensic/behavioral distinction note as ch.3)

Chapter 19 — Lament for the Princes of Israel

Poetic dirge using lion-cub and vine imagery already logged (ch.15, 17). No new theological vocabulary. Chapter reviewed for full-book coverage.

Chapter 20 — History of Rebellion; “For My Name’s Sake”

Doctrine: Glory and Sovereignty of God; Judgment on Jerusalem.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
לְמַעַן שְׁמִי	lema’an shemi	”for the sake of my name”	God withholds full judgment repeatedly not because Israel deserves it, but to protect His own reputation among the nations — an unmerited-favor motif conceptually adjacent to (but not identical with) grace	vim yog kuv lub npe (Vajtswv lub npe)	Medium-High — must not be conflated with the Romans TM’s grace entry (#14, “txiaj ntsim”); this is a distinct motive-clause (divine self-consistency/reputation among the nations), not the soteriological unmerited-favor category; keep terminologically separate to avoid doctrinal blending
שַׁבָּתוֹת (profaned)	shabbatot	Sabbaths	covenant sign profaned by Israel	hnub Xanpatau (established Hmong Christian term)	Low

Chapter 21 — The Sword Song

Reuses chereb (sword, ch.5) intensified into a poetic “sword song” against Jerusalem and Ammon. No new theological vocabulary. Chapter reviewed for full-book coverage.

Chapter 22 — Catalogue of Jerusalem’s Sins

Reuses to’ebah (abomination, ch.8), bloodshed and oppression vocabulary. No new theological vocabulary beyond established sin/idolatry terms. Chapter reviewed for full-book coverage.

Chapter 23 — Oholah and Oholibah (Samaria and Jerusalem as Two Sisters)

Doctrine: Judgment on Jerusalem and the Nations (extended harlotry allegory).

Reuses zanah (harlotry, ch.16) at length, applied to both Samaria and Jerusalem via the personified names Oholah/Oholibah (transliterated proper names). Same High/Critical risk profile and teaching-note requirement as ch.16. No additional new theological vocabulary. Chapter reviewed for full-book coverage.

Chapter 24 — The Boiling Pot; Death of Ezekiel’s Wife as a Sign

Doctrine: Judgment on Jerusalem and the Nations.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
אוֹת	ot	sign	Ezekiel’s own life (his wife’s death, his non-mourning) enacted as a living prophetic sign to Israel	cim / lub cim ntawm Vajtswv	Medium — comprehension gap regarding sign-act prophecy as a genre; low collision risk

Chapter 25 — Oracles Against Ammon, Moab, Edom, Philistia

Doctrine: Judgment on Jerusalem and the Nations.

Reuses the recognition formula (“then they shall know that I am the LORD,” see 37:6) extended to the nations surrounding Israel — the formula’s international scope begins here. No new theological vocabulary. Chapter reviewed for full-book coverage.

Chapters 26-28 — Oracles Against Tyre and Sidon; the Prince of Tyre

Doctrine: Judgment on Jerusalem and the Nations.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
גַּאֲוָה / גַּאֲוֹן	ga’avah / ga’own	pride, exaltation	The king/prince of Tyre’s self-deifying pride, judged by God — 28:11-19’s language (“you were in Eden, the garden of God,” “you were a cherub”) is widely read as reaching beyond Tyre’s king to a primeval, angelic-fall referent	kev khav theeb (reuse Romans TM #39 exactly)	Low (lexically stable reuse), but Medium doctrinal-handling note: the Eden/cherub language in 28:11-19 requires a [TRANSLATOR REVIEW NEEDED: possible extended typological referent beyond Tyre] flag per the Romans-package escalation rule, since it touches contested territory (traditional “Satan’s fall” reading) outside this curriculum’s assigned doctrine list
כְּרוּב (reprise)	cherub	cherub	see ch.1, 10	Khelunpi (reuse)	Medium (reuse)
עֵדֶן, גַּן־אֱלֹהִים	Eden, gan-Elohim	Eden, “garden of God”	proper name / place	lub Vaj Edeen	Low-Medium — proper name; log for TM-revision review as a new proper-name transliteration not previously fixed in the Romans-based baseline

Chapters 29-32 — Oracles Against Egypt and Pharaoh

Doctrine: Judgment on Jerusalem and the Nations.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
תַּנִּין	tannin	sea-monster, dragon, crocodile	Pharaoh depicted as a great river/sea monster God will subdue — imagery of chaos-power tamed by God’s sovereignty	tus nab loj hauv dej / tus dragon	Medium — comprehension gap (unfamiliar creature imagery), low collision risk
יוֹם (יְהוָה)	yom (YHWH)	“the day (of the LORD)“	eschatological day of judgment/darkness, applied here to Egypt	hnub ntawm Vajtswv txoj kev npau taws (reuse wrath_of_god, Romans TM #31, as the anchoring qualifier for “day of the LORD”)	High (reuse)

Chapter 33 — The Watchman Recommissioned; Individual Responsibility Restated

Doctrine: Individual Responsibility for Sin (reprise of ch.3 and ch.18, at higher intensity following the fall of Jerusalem).

Reuses tsofeh (watchman, ch.3) and the shuv/chayah (“turn and live,” ch.18) formula, now delivered after the news of Jerusalem’s fall has reached the exiles (33:21). No new theological vocabulary; the chapter functions as a structural hinge reuniting the book’s two individual-responsibility passages. Chapter reviewed for full-book coverage; risk tier for reused terms unchanged (High).

Chapter 34 — The Shepherds; God/David as True Shepherd

Doctrine: Restoration; (typological bridge toward Christ, outside this curriculum’s core doctrine list but load-bearing vocabulary).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
רֹעֶה	ro’eh	shepherd	Israel’s corrupt rulers (“shepherds”) contrasted with God Himself, and with His servant David, as the true shepherd	tus yug yaj	Medium — comprehension bridge (Hmong highland agrarian context is less sheep-centered than ancient Israel, but the term is already established via NT Good Shepherd texts in Hmong Christian usage)
בְּרִית שָׁלוֹם	berit shalom	”covenant of peace”	the restored, secure covenant relationship God promises His flock	kev cog lus kev thaj yeeb (ntawm Vajtswv) — combines the new covenant term with the Romans TM’s peace entry (#15, “kev thaj yeeb”)	Medium (compound reuse)

Chapter 35 — Judgment on Edom / Mount Seir

Reuses judgment-oracle vocabulary already logged (ch.25-32). No new theological vocabulary. Chapter reviewed for full-book coverage.

Chapter 36 — Mountains of Israel Restored; FULL STATEMENT of the New Heart/New Spirit (Critical doctrine chapter)

Doctrine: The New Heart and New Spirit (full statement); Restoration.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
לְמַעַן שֵׁם־קָדְשִׁי	lema’an shem-qodshi	”for the sake of my holy name”	Restoration is explicitly NOT because Israel merits it (36:22,32) — an unmerited-restoration motif conceptually resonant with (but terminologically distinct from) grace	vim yog kuv lub npe dawb huv	Medium-High (same distinctness rule as ch.20’s “for my name’s sake”)
וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים	ve-zaraqti aleikhem mayim tehorim	”I will sprinkle clean water upon you”	Ritual-cleansing imagery marking inner purification — widely recognized as an OT type anticipating NT baptism	kuv yuav nchuav dej ntshiab rau saum nej	High — must be explicitly taught as a type/precursor image, not directly equated with or substituted for the Romans TM’s fixed baptism rendering (#45, “kev cai raus dej”); conflating the two would blur the historical-redemptive distinction between OT ritual-cleansing prophecy and the NT sacrament of union with Christ’s death/resurrection
וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה	ve-natati lakhem lev chadash ve-ruach chadashah	”I will give you a new heart and a new spirit”	The doctrine’s full, definitive statement — reprising 11:19 with more explicit force	kuv yuav muab ib lub siab tshiab thiab ib tug ntsuj plig tshiab rau nej (reuse ch.11 renderings exactly)	Critical (reuse; must match ch.11 renderings character-for-character)
לֵב הָאֶבֶן … לֵב בָּשָׂר (reprise)	lev ha-even … lev basar	heart of stone / heart of flesh	see ch.11	lub siab tawv (zeb) … lub siab tshiab uas muaj nqaij (reuse ch.11 exactly)	Critical (reuse)
וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם	ve-et-ruchi eten be-qirbekhem	”and I will put my Spirit within you”	The distinct, climactic further gift: not merely a renewed human disposition (v.26) but God’s own indwelling Spirit (v.27) — directly parallel to 37:14	kuv yuav muab Kuv Vaj Ntsuj Plig tso rau hauv nej (reuse the 37:14 rendering exactly)	Critical — the “Vaj” prefix is mandatory and non-negotiable here; this is the same divine Person as Romans 8’s indwelling Spirit

Chapter 37 — The Valley of Dry Bones (37:1-14, treated fully in Part A above) and the Two Sticks (37:15-28)

Doctrine: Restoration and the Valley of Dry Bones; God’s Presence Departing and Returning (anticipatory).

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
שְׁנֵי עֵצִים	shnei etzim	”two sticks/pieces of wood”	Symbolic reunification of the divided kingdoms (Israel and Judah) into one nation under one king	ob tug pas ntoo	Low
בְּרִית עוֹלָם	berit olam	”everlasting covenant”	God’s permanent covenant commitment accompanying the restoration	kev cog lus (ntawm Vajtswv) uas nyob mus ib txhis (reuse the covenant term + Romans TM’s “mus ib txhis,” eternal-life root #47)	High (reuse-compound)
מִשְׁכָּן	mishkan	dwelling place, tabernacle	God’s promised sanctuary “in their midst forevermore” — direct forward link to the temple-vision chapters (40-48)	qhov chaw Vajtswv nyob (nrog lawv mus ib txhis)	High — ties directly to the Presence doctrine’s climax

Chapters 38-39 — Gog and Magog

Doctrine: Glory and Sovereignty of God (eschatological climax); Judgment on the Nations.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
גּוֹג / מָגוֹג	Gog / Magog	proper names (nation/leader and territory)	Eschatological enemy coalition decisively defeated by God alone, “that they may know that I am the LORD” (climactic recognition formula, 38:23; 39:7)	Nkaug / Makaug (proposed transliteration)	Medium — [TRANSLATOR REVIEW NEEDED: proper-name transliteration, no prior fixed Hmong Bible-tradition form confirmed in this pipeline]; log for TM-revision review before permanent adoption
לְמַעַן דַּעַת אֶת־שֵׁם קֳדְשִׁי	lema’an da’at et-shem qodshi	”that they may know my holy name”	Climactic intensification of the recognition formula (see 37:6,13)	kom kuv lub npe dawb huv thiaj li paub tau	High (reuse/intensified reprise)

Chapters 40-42 — The Vision of the New Temple: Measurements

Doctrine: The Vision of the New Temple.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
מִקְדָּשׁ / בַּיִת	miqdash / bayit	sanctuary; house (temple)	The architecturally detailed future temple — establishes the “container” for the glory’s return in ch.43	lub tuam tsev	Medium — must be kept distinct from generic Hmong household/ancestral spirit-shrine vocabulary (tsev dab); this is explicitly Vajtswv’s own holy dwelling, never an ancestral shrine
קֹדֶשׁ	qodesh	holy, set-apart	Zones of graduated holiness (most holy, holy, outer court) structuring the whole vision	dawb huv (reuse Romans TM #46’s “dawb huv” root)	Medium — note for translators: unlike Romans’ sanctification context (where a literal ritual-purity reading of “dawb huv” must be actively avoided), here in Ezekiel’s temple-architecture context a literal, spatial/ritual holiness sense is in fact the correct and intended meaning; flag this contrast explicitly so translators do not mistakenly import the Romans-package caution into a context where it does not apply

Chapter 43 — The Glory Returns to the Temple (Presence doctrine climax)

Doctrine: God’s Presence Departing and Returning (Critical resolution); The Vision of the New Temple.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
כְבוֹד יְהוָה … בָּא	kabod YHWH … ba	”the glory of the LORD … came/entered”	The direct, deliberate reversal of ch.10-11’s departure — the Presence doctrine’s resolution	lub yeeb koob ntawm tus Tswv Vajtswv rov qab los	Critical — must be taught in explicit parallel/contrast to the ch.10-11 departure rendering; the structural inversion (departed → returned) is the doctrine’s central shape
מְקוֹם כִּסְאִי … אֶשְׁכׇּן־שָׁם	meqom kis’i … eshkon-sham	”the place of my throne … I will dwell there”	God’s declared permanent, personal dwelling among His restored people	qhov chaw Kuv lub zwm txwv … kuv yuav nyob ntawd mus ib txhis	High (reuse of throne/dwelling-forever vocabulary)

Chapters 44-46 — Temple Regulations, Priesthood, the Prince, and Sacrifices

Doctrine: The Vision of the New Temple (regulatory detail).

Reuses qodesh/dawb huv (holiness zones, ch.40-42) and introduces priestly/Levitical office vocabulary. Note of continuity/caution: the Romans TM’s priestly_minister term (#12, “tus ua haujlwm pab Vajtswv”) deliberately mutes cultic-priestly nuance to avoid conflation with shamanism; Ezekiel’s Zadokite priesthood material is a distinct historical referent (literal OT temple priesthood, not a Christian ministry title) and should NOT be merged with the Romans #12 rendering — flag as a [TRANSLATOR REVIEW NEEDED: distinct historical referent] note rather than reusing #12’s phrase. No further new doctrinally load-bearing vocabulary for this curriculum’s assigned doctrine list. Chapters reviewed for full-book coverage.

Chapter 47 — The River of Life

Doctrine: Restoration; The Vision of the New Temple.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
נַחַל / מַיִם	nachal / mayim	river/stream; water	Life-giving water flowing from beneath the temple threshold, healing the Dead Sea, producing perpetually fruitful trees	dej ntws muaj txoj sia	Medium — comprehension-level positive image, but requires a distinguishing note that this is water flowing from God’s own temple-presence, life-giving by His power, not a nature-spirit “sacred spring” of the kind venerated in some traditional practice; avoid any framing that would suggest the water itself possesses independent spirit-power

Chapter 48 — Tribal Land Allotment; “The LORD Is There”

Doctrine: The Vision of the New Temple (capstone); Restoration.

Term	Hebrew/translit.	Literal meaning	Theological meaning	Hmong rendering	Risk
נַחֲלָה	nachalah	inheritance, allotted portion	Each tribe’s restored allotment of land — echoes the Romans TM’s heir term (#52, “tus qub txeeg qub teg”)	thaj av qub txeeg qub teg	Low (reuse-adjacent)
יְהוָה שָׁמָּה	YHWH shammah	”The LORD is there”	The book’s climactic closing name for the restored city — the final, resolved answer to the Presence doctrine’s central question	Tus Tswv Vajtswv nyob ntawd	High — this is the book’s theological capstone; must be rendered as a fixed, memorable closing formula consistent with the recognition-formula tradition established throughout the book

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PART C — Cross-Cutting Notes for Phase 2 Generation

1. The ruach word-play (37:1-14; 36:26-27) is the single highest-risk translation decision in this curriculum. Any lesson, footnote, or quiz item touching Ezekiel 37 must preserve the wind→breath→Spirit progression through consistent, distinguishable Hmong terms (cua / pa (ua rau muaj sia) / Vaj Ntsuj Plig) plus a first-occurrence footnote explaining the underlying Hebrew word-play, per the Romans-package precedent for polyvalent terms (cf. sarx, TM #23-24).
2. Ezekiel 18’s individual-responsibility doctrine and Ezekiel 36’s inherited-restoration-by-grace-adjacent motif must never be flattened into a single “merit” narrative. Ch.18 teaches non-transferable individual accountability for present conduct; ch.36 teaches unmerited restoration “for my name’s sake.” These are compatible but distinct emphases and must be taught as such.
3. All divine-name renderings use “tus Tswv Vajtswv” for Adonai YHWH, never a transliterated divine name, consistent with — and extending — the Romans package’s explicit, permanent forbidding of “Yehauvas”-style substitution.
4. New proper names (Gog, Magog, Eden, Oholah, Oholibah, etc.) are logged as [TRANSLATOR REVIEW NEEDED] for TM-revision rather than treated as permanent renderings, per §2.4 of the governing Phase 2 instructions.

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End of analysis/07_semantic_analysis.md