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

§0. Governing Conventions (inherited, not re-litigated)

This document extends, and never contradicts, the Hmong Romans Language Package baseline: assets/translation_memory.json, assets/bible_term_registry.json, assets/doctrine_risk_registry.json, and 12_ai_translation_requirements.md. Every term already fixed in the Romans TM (e.g. Vajtswv, tus Tswv, Yexus Khetos, Vaj Ntsuj Plig, txiaj ntsim, Txoj Kevcai (ntawm Vajtswv / Mauxes), qhev, kev ntseeg, raug suav tias ncaj ncees, nyob hauv Khetos, etc.) is reused verbatim below with no re-gloss. Register remains formal/literary Hmong (RPA script) consistent with the existing Hmong Bible tradition (Vajtswv Txoj Lus). Risk tiers (Critical/High/Medium/Low) follow the definitions established in bible_term_registry.json’s registry_metadata.risk_tier_definitions.

Galatians shares Romans’ central doctrinal vocabulary (justification, law, grace, flesh, faith, promise) but adds a distinct layer of terms unique to its polemical, covenant-typological argument (works of the law, curse of the law, elemental spirits, allegory of Hagar/Sarah, crucifixion-with-Christ, freedom, fruit/works lists). These new terms are flagged NEW ENTRY throughout and are candidates for formal TM-revision addition alongside the Romans baseline.

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PART A — Core Passage Verse-by-Verse: Galatians 2:15–21

This is the theological anchor of the curriculum: Paul’s programmatic statement of justification by faith apart from works of the law, and the believer’s co-crucifixion with Christ.

Galatians 2:15 — “We ourselves are Jews by birth and not Gentile sinners”

Term: Jews (by nature/birth)

• Greek: Ἰουδαῖοι / φύσει — Transliteration: Ioudaioi / physei
• Literal meaning: “Jews / by nature, by birth-descent”
• Semantic range: ethnic-covenantal identity marker; physei = “by natural origin,” contrasted with acquired/chosen status
• English variants: “Jews by birth,” “we who are Jews by nature”
• Theological meaning in context: Paul establishes shared covenantal starting-point with Peter before undercutting ethnic privilege as a ground of justification.
• Hmong rendering: cov Yudas (reuse baseline #20) + raws li keeb kwm yug los (new descriptive phrase, “by natural lineage/birth”) — Risk: Low. physei ties conceptually to the neutral, descent-sense of “flesh” (lub cev nqaij tawv, baseline Critical #23); no new collision.

Term: Gentile sinners

• Greek: ἐξ ἐθνῶν ἁμαρτωλοί — Transliteration: ex ethnōn hamartōloi
• Literal meaning: “sinners from among the nations”
• Semantic range: covers both Jewish polemical shorthand for Gentiles-as-outside-the-Law and the universal sin-condition
• English variants: “Gentile sinners,” “sinners of the Gentiles”
• Theological meaning in context: Paul is quoting the Jewish-Christian assumption he is about to dismantle — that Gentiles are definitionally “sinners” for lacking Torah.
• Hmong rendering: lwm Haiv Neeg (reuse #19) + tus txhaum / cov neeg txhaum (reuse txhaum, baseline High #36) — Risk: Low-Medium (inherits High risk of underlying sin term; must not let “sinner” collapse to “ritually unclean outsider” only).

Galatians 2:16 — “a person is not justified by works of the law but through faith in Jesus Christ”

Term: Works of the Law — NEW ENTRY

• Greek: ἔργα νόμου — Transliteration: erga nomou
• Literal meaning: “deeds/works of the law”
• Semantic range: Torah-observance generally, but in Paul’s polemic especially boundary-marking practices (circumcision, food laws, calendar) used as badges of covenant membership
• English variants: “works of the law,” “legal works,” “deeds prescribed by the Law”
• Theological meaning in context: The precise target excluded as a ground of justification (repeated 2:16 [3x], 3:2, 3:5, 3:10); the fulcrum of the Justification-by-Faith and Law-and-Grace doctrines.
• Hmong rendering: tej haujlwm ntawm Txoj Kevcai (ntawm Vajtswv / Mauxes) — Risk: Critical. Must always carry the mandatory Law qualifier per the Romans baseline rule, and must never be confused with good works generally or with the “fruit of the Spirit” (§Ch.5 below); the doctrinal point is that THIS specific category (law-observance) cannot justify, not that obedience is worthless.

Term: Justified

• Greek: δικαιοῦται — Transliteration: dikaioutai
• Reuse of baseline #26 justify_reckon_as_righteous — raug suav tias ncaj ncees — Risk: Critical (unchanged from Romans).
• Theological meaning in context: The thrice-repeated negative (“not… not… not by works of the law”) followed by the positive (“but through faith in Jesus Christ”) makes this verse the single densest justification statement in the NT outside Romans 3-4; must retain the forensic/imputed sense exactly as fenced in the Romans baseline.

Term: Faith in/of Jesus Christ

• Greek: πίστεως Ἰησοῦ Χριστοῦ — Transliteration: pisteōs Iēsou Christou
• Literal meaning: “faith of Jesus Christ” (genitive; ambiguous between “faith IN Christ” [objective genitive] and “the faithfulness OF Christ” [subjective genitive])
• Semantic range: trust directed toward Christ, or Christ’s own faithful obedience unto death (both readings are held in serious scholarship)
• English variants: “faith in Jesus Christ,” “faith of Jesus Christ,” “Christ’s faithfulness”
• Theological meaning in context: Whichever grammatical reading is favored, the referent and ground of justifying faith is Christ, not law-observance.
• Hmong rendering: reuse baseline #16 kev ntseeg (rau Yexus Khetos) — Risk: Medium (unchanged), but flag: [TRANSLATOR REVIEW NEEDED: genitive ambiguity] — the Hmong phrase must make explicit that the object of trust is Christ (“kev ntseeg rau Yexus Khetos”) since Hmong lacks a case system to preserve the genitive’s inherent ambiguity; a footnote may note the alternate “Christ’s own faithfulness” reading without changing the fixed rendering.

Term: Law (recurring)

• Reuse of baseline #27 law_mosaic_divine — Txoj Kevcai (ntawm Vajtswv / Mauxes) — Risk: Critical (unchanged).

Galatians 2:17 — “if… we too were found to be sinners, is Christ then a servant of sin? Certainly not!”

Term: Servant/minister of sin (ironic/negative use)

• Greek: ἁμαρτίας διάκονος — Transliteration: hamartias diakonos
• Literal meaning: “a servant/minister of sin”
• Semantic range: same lexeme as the positive church-office term (baseline #11 deacon_servant), used here rhetorically/negatively
• English variants: “an agent of sin,” “sin’s servant,” “a minister of sin”
• Theological meaning in context: Paul poses and rejects the objection that grace-based justification makes Christ complicit in sin.
• Hmong rendering: reuse baseline #11 term stem tus pab tu … is inappropriate for this ironic negative sense; render descriptively as tus pab txhaum kom loj hlob (“one who assists sin to grow”) — Risk: Medium. NEW disambiguation note: this is the only place in the Pauline corpus where diakonos is used pejoratively; must not be confused with Phoebe’s honored office (Rom 16:1) — keep lexically separated by using a full descriptive phrase, never the fixed office-title tus pab tu pawg ntseeg.

Term: “Certainly not!” / “God forbid!” — NEW ENTRY

• Greek: μὴ γένοιτο — Transliteration: mē genoito
• Literal meaning: “may it not happen/come to be”
• Semantic range: Paul’s strongest rhetorical negation, used to reject a false inference drawn from his own argument (also 3:21; cf. Romans 3:4,6,31; 6:2,15; 7:7,13; 9:14; 11:1,11)
• English variants: “Certainly not!”, “God forbid!”, “By no means!”, “Never!”
• Theological meaning in context: Marks the boundary of acceptable inference from grace-teaching; guards against antinomian misreadings.
• Hmong rendering: tsis yog li ntawd kiag li! — Risk: Low-Medium. Rhetorical idiom, no collision; should be rendered identically at every occurrence across both Romans and Galatians curricula for consistency.

Galatians 2:18 — “if I rebuild what I tore down, I prove myself to be a transgressor”

Term: Transgressor — NEW ENTRY

• Greek: παραβάτης — Transliteration: parabatēs
• Literal meaning: “one who steps across/oversteps (a boundary)”
• Semantic range: a law-breaker, specifically one who violates a known, fixed standard (distinct from the broader hamartia/sin word-group)
• English variants: “transgressor,” “law-breaker,” “one who violates”
• Theological meaning in context: Paul argues that reverting to law-keeping as a justification-strategy, after having died to the Law in Christ, would actually re-establish him as a transgressor rather than rescue him from sin.
• Hmong rendering: tus tsis coj raws (Txoj Kevcai ntawm Vajtswv / Mauxes) (“one who does not follow/keep [the Law]”) — Risk: Medium. Descriptive phrase anchored to the mandatory Law qualifier; kept distinct from the broader txhaum (sin) term to preserve Paul’s specific legal-violation nuance.

Galatians 2:19 — “through the law I died to the law, so that I might live to God”

Term: Died to the law / Law-death paradox

• Greek: διὰ νόμου νόμῳ ἀπέθανον — Transliteration: dia nomou nomō apethanon
• Literal meaning: “through law, to law I died”
• Semantic range: the Law itself (by pronouncing its curse/condemnation, cf. 3:13) becomes the very instrument by which the believer is released from the Law’s jurisdiction, via union with the crucified Christ
• English variants: “through the law I died to the law,” “the law itself put me to death to the law”
• Theological meaning in context: Central Law’s-Purpose paradox — the Law’s condemning function is what drives the sinner to Christ, and in Christ’s death the Law’s claim is exhausted.
• Hmong rendering: los ntawm Txoj Kevcai (ntawm Vajtswv / Mauxes), kuv tuag rau Txoj Kevcai lawm — Risk: High. Requires a dedicated teaching note; without it, the paradox may be flattened into “the Law stopped applying to me” (antinomian misreading) rather than “I have passed through the Law’s condemning verdict in Christ’s death and emerged free.”
• Reuse: txoj kev tuag (baseline #44 death) — Risk: Low (unchanged).

Term: Live to God

• Greek: θεῷ ζήσω — Transliteration: theō zēsō
• Hmong rendering: kuv thiaj li muaj txoj sia rau Vajtswv — Risk: Low. Ties forward to eternal_life (baseline #47) and Spirit-life themes of ch.5-6.

Term: Crucified with Christ — NEW ENTRY (Critical)

• Greek: Χριστῷ συνεσταύρωμαι — Transliteration: Christō synestaurōmai
• Literal meaning: “I have been co-crucified / crucified together with Christ” (perfect tense — a past event with continuing effect)
• Semantic range: mystical-participatory union in Christ’s death, not mere imitation or moral example
• English variants: “I have been crucified with Christ,” “I am co-crucified with Christ”
• Theological meaning in context: The heart of the “Crucified with Christ” doctrine — the old self’s condemnation under the Law and bondage to sin is decisively ended through real union with the crucified Christ, the ground of the believer’s new identity in vv.20-21.
• Hmong rendering: raug ntsia nrog Khetos rau tus Ntoo Khaublig (“[I] was nailed together with Christ to the Cross”) — Risk: Critical. This is the doctrinal peer of in_christ_union_formula (baseline High #new) and must always be taught as a real, once-for-all participatory union — never as a call to literal self-mortification, and never softened into “trying to imitate Christ’s suffering.” Requires human theologian review per escalation rule.

Term: Cross — NEW ENTRY

• Greek: σταυρός — Transliteration: stauros
• Literal meaning: “an upright stake/pole” (Roman execution instrument)
• Semantic range: the literal execution device; metonymically, Christ’s atoning death; further metonymically (6:14), the entire gospel message as a locus of boasting versus shame
• English variants: “cross,” “the Cross”
• Theological meaning in context: Recurs at 2:20, 3:1 (implied), 5:11, 6:12, 6:14. Central symbol across three of the assigned doctrines (Crucified with Christ; Circumcision and New Creation; True Gospel vs. False Gospels).
• Hmong rendering: tus Ntoo Khaublig — Risk: Low. Already an established Hmong Christian term for the execution-cross; no traditional-religion collision identified, but flagged NEW ENTRY since it has no dedicated Romans-TM record (Romans discusses death/no-condemnation but did not require a standalone “cross” entry).

Galatians 2:20 — “It is no longer I who live, but Christ who lives in me… I live by faith in the Son of God, who loved me and gave himself for me”

Term: Christ lives in me

• Greek: ζῇ ἐν ἐμοὶ Χριστός — Transliteration: zē en emoi Christos
• Theological meaning in context: The inverse/complement of en Christō (“in Christ”) — not only is the believer “in Christ,” but Christ indwells the believer. Both directions of the union must be preserved together.
• Hmong rendering: Khetos nyob hauv kuv (built on the fixed nyob hauv formula from baseline in_christ_union_formula, direction reversed) — Risk: High. Must always retain explicit co-text distinguishing this from a spatial/possession reading; kept lexically parallel to, and taught alongside, nyob hauv Khetos.

Term: In the flesh (neutral)

• Greek: ἐν σαρκί — Transliteration: en sarki
• Reuse of baseline #23 flesh_neutral_descent_body — lub cev nqaij tawv — Risk: Critical (unchanged). Here sarx is neutral (ordinary bodily existence), not the moral/sinful-nature sense; must be kept distinct from the ch.5 “flesh vs. Spirit” usage below.

Term: Faith in the Son of God

• Reuse of baseline #16 faith_believe + #7 son_of_god — kev ntseeg rau Leej Tub ntawm Vajtswv — Risk: Low-Medium (unchanged).

Term: Gave himself for me — NEW ENTRY

• Greek: παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ — Transliteration: paradontos heauton hyper emou
• Literal meaning: “having handed himself over on behalf of me”
• Semantic range: voluntary self-surrender to death as a substitutionary act; same word-group as 1:4 (“gave himself for our sins”)
• English variants: “gave himself for me,” “handed himself over for me,” “delivered himself up on my behalf”
• Theological meaning in context: Substitutionary, self-donating love as the ground of the believer’s new life; parallel to Romans’ propitiation_atoning_sacrifice (baseline Critical #37) though Galatians emphasizes the personal, relational “for me” rather than the cultic mercy-seat image.
• Hmong rendering: muab nws tus kheej cob rau (kuv) txim — Risk: High. Must be taught alongside love (baseline #new kev hlub) and the Romans propitiation entry as two complementary facets of the same atoning event — the personal (“for me”) and the cultic/judicial (mercy-seat) — without collapsing either into the other.

Galatians 2:21 — “I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose”

Term: Nullify/set aside (grace) — NEW ENTRY

• Greek: οὐκ ἀθετῶ — Transliteration: ouk athetō
• Literal meaning: “I do not set aside / annul / reject”
• Semantic range: to treat as invalid, to nullify a legal or covenantal provision
• English variants: “I do not nullify,” “I do not set aside,” “I do not frustrate”
• Theological meaning in context: Paul frames the alternative (law-based righteousness) as itself the real nullification of grace, reversing the accusation his opponents would level at him.
• Hmong rendering: kuv tsis muab Vajtswv txoj txiaj ntsim pov tseg — Risk: Critical (inherits grace/txiaj ntsim Critical status, baseline #14). The verb phrase must never be shortened in a way that drops “Vajtswv txoj” and risks reading as nullifying an impersonal favor/luck rather than God’s specific saving grace.

Term: Righteousness through the Law

• Reuse of #25 righteousness_of_god_righteous + #27 law_mosaic_divine — Risk: Critical (unchanged). This clause is the logical linchpin of the whole letter: IF law-righteousness were possible, THEN Christ’s death is voided — making this the single most doctrinally load-bearing conditional sentence in Galatians.

Term: Christ died for nothing / in vain — NEW ENTRY

• Greek: Χριστὸς δωρεὰν ἀπέθανεν — Transliteration: Christos dōrean apethanen
• Literal meaning: “Christ died freely/for nothing/without cause”
• Semantic range: dōrean elsewhere means “as a free gift” (cf. Rom 3:24 “justified freely by his grace” — same root!); here used ironically to mean “for no purpose/needlessly”
• English variants: “died for nothing,” “died in vain,” “died to no purpose”
• Theological meaning in context: The rhetorical climax of 2:15-21 — a law-based righteousness would render the cross pointless. Note the deliberate wordplay: the same Greek root (dōrean) that elsewhere signals grace’s costliness-to-God/freeness-to-us here signals the opposite (futility) if grace is abandoned for law.
• Hmong rendering: Khetos tuag tsis muaj qab hau li lawm — Risk: High. [TRANSLATOR REVIEW NEEDED: wordplay note] — the Greek pun with “freely” (dōrean, same root as Rom 3:24’s “justified freely by his grace”) cannot be reproduced in Hmong; a footnote should note the connection for teaching purposes without altering the fixed rendering.

Synthesis (2:15-21): This unit compresses the entire letter’s argument (works of the Law cannot justify; justification is by faith in Christ; union with Christ’s death ends the Law’s condemning claim and inaugurates new life; grace and law-righteousness are mutually exclusive) into seven verses. Every Critical-risk term in the Romans TM concerning justification (righteousness_of_god_righteous, justify_reckon_as_righteous, grace, law_mosaic_divine) recurs here at maximum density, joined by Galatians’ own Critical-tier contribution: crucified_with_christ. This passage requires mandatory human theologian review before any Phase 2 generation, per the escalation pattern established in the Romans baseline for Critical-tier convergence points.

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

Chapter 1 — Paul’s Apostleship; No Other Gospel

Term: Apostle — reuse baseline #9 apostle — tus Tub Txib — Risk: Medium (unchanged). Ch.1:1 adds a crucial qualifier absent from Romans’ first-person self-designation: “not from men nor through man, but through Jesus Christ and God the Father.”

• NEW sub-note: not from man / through man (οὐκ ἀπ’ ἀνθρώπων οὐδὲ δι’ ἀνθρώπου) — theological meaning: grounds Paul’s apostolic authority in direct divine commissioning, the load-bearing premise of the “Paul’s Apostleship” doctrine — Hmong: tsis yog los ntawm neeg, tsis yog dhau ntawm ib tug neeg — Risk: Low-Medium, comprehension-level emphasis, no collision.

Term: Grace and Peace — reuse baseline #14 grace (txiaj ntsim, Critical) + #15 peace (kev thaj yeeb, Low) — unchanged.

Term: Gave himself for our sins (1:4) — reuse of self_giving_for_us (§2:20 above, NEW ENTRY) — muab nws tus kheej cob rau peb tej kev txhaum — Risk: High (unchanged), first occurrence in the letter; anchors the whole epistle’s atonement language before the polemic begins.

Term: Present evil age (1:4, τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ) — NEW ENTRY (minor) — literal “the present evil age” — Hmong: lub sijhawm phem uas peb nyob no — Risk: Low. Apocalyptic-temporal contrast (this age / age to come); comprehension note only.

Term: Will of God — reuse baseline #77 will_of_god — Vajtswv lub siab nyiam — Risk: Medium (unchanged).

Term: Different/False Gospel — NEW ENTRY (Critical)

• Greek: ἕτερον εὐαγγέλιον (1:6) / ἄλλο (1:7) — Transliteration: heteron euangelion
• Literal meaning: “a different/another gospel” (Paul immediately clarifies “which is not another/not really a gospel at all”)
• Semantic range: a rival message claiming gospel-status but structurally incompatible with the truth of justification by faith
• English variants: “a different gospel,” “another gospel,” “a distorted gospel”
• Theological meaning in context: The direct target of the “True Gospel versus False Gospels” doctrine; Paul’s shock at the Galatians’ rapid defection (1:6) frames the entire letter.
• Hmong rendering: ib Txoj Moo Zoo uas tsis yog Txoj Moo Zoo tiag (“a ‘Good News’ that is not the true Good News”) — Risk: Critical. Reuses the fixed Txoj Moo Zoo (baseline #8, Low) but negates it; must never be shortened to a bare “lwm Txoj Moo Zoo” (a different Good News) without the negating clause, or it will read as merely “an alternative valid gospel” rather than Paul’s intended “a counterfeit that is no gospel at all.”

Term: Accursed / Anathema — NEW ENTRY (Critical)

• Greek: ἀνάθεμα ἔστω (1:8-9) — Transliteration: anathema estō
• Literal meaning: “let him be accursed / set apart for destruction” (originally, an object devoted/given over to a deity, often for destruction)
• Semantic range: solemn covenant-curse formula, total exclusion from God’s favor and community
• English variants: “let him be accursed,” “let him be condemned,” “let him be anathema”
• Theological meaning in context: Paul’s double pronouncement (repeated for emphasis) shows the absolute doctrinal seriousness of gospel-purity; no exception is made even for “an angel from heaven.”
• Hmong rendering: cia nws raug muab cais pov tseg rau txoj kev puas tsuaj (“let him be set apart, given over to destruction”) — Risk: Critical. [TRANSLATOR REVIEW NEEDED: possible collision] — Hmong traditional religion has its own vocabulary of ritual cursing/malediction (foom tsis zoo, spoken curses believed to bring misfortune via spirit agency); this rendering must be taught as God’s own judicial verdict on false teaching, not as invoking a magical curse-mechanism, and must never borrow foom vocabulary that implies a ritual/spell-based curse.

Term: Revelation — NEW ENTRY

• Greek: ἀποκάλυψις / ἀπεκάλυψεν (1:12, 1:16) — Transliteration: apokalypsis / apekalypsen
• Literal meaning: “an uncovering, unveiling”
• Semantic range: direct divine disclosure, as opposed to human tradition or instruction
• English variants: “revelation,” “God revealed,” “it was revealed”
• Theological meaning in context: Paul insists the gospel he preaches came to him directly from God, not human transmission — foundational to the Apostleship doctrine.
• Hmong rendering: kev qhia tshwm los (ntawm Vajtswv) — Risk: Low-Medium. Comprehension-level term (parallel to baseline mystery, #59, “zaj lus zais cia” then disclosed); no traditional-religion collision, though should be distinguished in teaching from shamanic spirit-revelation/divination (ua neeb saib) since both involve claims of hidden knowledge being disclosed — flag for a brief contrast note.

Term: Zealous — NEW ENTRY (minor)

• Greek: ζηλωτής (1:14) — Transliteration: zēlōtēs — Hmong: kub siab lug heev rau (“very hot-hearted/zealous for”) — Risk: Low.

Term: Church(es) / Assembly — NEW ENTRY

• Greek: ἐκκλησία(ι) (1:2, 1:13, 1:22) — Transliteration: ekklēsia
• Literal meaning: “called-out assembly”
• Semantic range: the local or universal gathered community of believers
• English variants: “church,” “assembly,” “congregation”
• Theological meaning in context: Both “churches of Galatia” (recipients) and “church of God” (which Paul had persecuted, 1:13) — establishes the corporate context for the letter’s arguments about unity in ch.3 and 6.
• Hmong rendering: pawg ntseeg — Risk: Low. Already implicit in the Romans baseline’s deacon_servant gloss (“tus pab tu pawg ntseeg”); this is its first standalone TM entry. No collision with traditional religion identified.

Term: Persecution — NEW ENTRY

• Greek: ἐδίωκον / διώκω (1:13, 1:23) — Transliteration: ediōkon / diōkō — Hmong: tsim txom (“to persecute/oppress”) — Risk: Low-Medium. Recurs at 4:29, 5:11, 6:12; concrete, non-colliding term.

Chapter 2 (verses 1-14; vv.15-21 treated in Part A)

Term: False brothers — NEW ENTRY

• Greek: ψευδαδέλφους (2:4) — Transliteration: pseudadelphous
• Literal meaning: “false brothers”
• Semantic range: professing believers who covertly undermine gospel freedom
• English variants: “false brothers,” “false believers”
• Theological meaning in context: Directly serves the “True Gospel versus False Gospels” doctrine; identifies the internal (not merely external) threat to gospel purity.
• Hmong rendering: cov kwvtij cuav — Risk: Medium. Concrete, transfers well via existing Hmong kinship-fidelity vocabulary; comprehension-level, not collision.

Term: Freedom (introduced) — see full treatment under Chapter 5 freedom_in_christ; first appears 2:4 (“to spy out our freedom that we have in Christ Jesus”).

Term: Truth of the Gospel — reuse baseline #33 truth (qhov tseeb, Low) — qhov tseeb ntawm Txoj Moo Zoo (2:5, 2:14) — Risk: Low. Compound phrase; stable.

Term: Pillars — NEW ENTRY (minor)

• Greek: στῦλοι (2:9) — Transliteration: styloi — Hmong: cov ncej (“pillars/support-posts,” metaphor for James, Peter, John as foundational leaders) — Risk: Low. Concrete architectural metaphor transfers cleanly.

Term: Circumcision party / those of the circumcision — reuse baseline #28 circumcision (kev txiav, Medium) with descriptive extension pab neeg uas ntseeg tias yuav tsum txiav (“the group insisting on circumcision,” 2:12) — Risk: Medium (unchanged tier, new descriptive collocation).

Term: Hypocrisy — NEW ENTRY

• Greek: ὑπόκρισις / συνυπεκρίθησαν (2:13) — Transliteration: hypokrisis
• Literal meaning: “play-acting,” originally “stage performance”
• Semantic range: inconsistency between profession and practice
• English variants: “hypocrisy,” “insincerity,” “acting a part”
• Theological meaning in context: Describes Peter’s withdrawal from table-fellowship with Gentiles under pressure — the occasion for Paul’s public rebuke (2:11-14) that leads directly into the core passage.
• Hmong rendering: kev ua ntsej muag ncaj tiag tiam sis lub siab tsis ncaj (“acting outwardly correct while the heart is not upright”) — Risk: Medium. Comprehension-level idiom; no traditional-religion collision.

Term: Live like a Jew / Judaize — NEW ENTRY (minor)

• Greek: ἰουδαΐζειν (2:14) — Transliteration: ioudaizein — Hmong: ua neeg raws li tus Yudas cov kevcai (“live according to Jewish customs”) — Risk: Low-Medium. Descriptive, ties to jew (#20) and circumcision (#28) baselines; no new collision.

Chapter 3 — Abrahamic Promise, Curse of the Law, the Law’s Purpose

Term: Bewitched — NEW ENTRY (Critical)

• Greek: ἐβάσκανεν (3:1) — Transliteration: ebaskanen
• Literal meaning: “cast the evil eye upon, bewitched”
• Semantic range: folk-magical harm inflicted by malicious envious gaze/spell (a genuine Greco-Roman folk-belief category)
• English variants: “bewitched,” “cast a spell over,” “hexed”
• Theological meaning in context: Rhetorical hyperbole expressing Paul’s astonishment that the Galatians could abandon the clearly-preached cross for the “works of the law” message — NOT a literal claim of magical affliction.
• Hmong rendering: raug ua khawv koob rau, ua rau nej tsis pom qhov tseeb ntxiv lawm (“bewitched/spell-caught, so that you no longer see the truth”) — Risk: Critical. [TRANSLATOR REVIEW NEEDED: possible collision] — this directly invokes vocabulary from Hmong shamanic spell-casting (khawv koob, ua yeeb ua yaig). Must be taught explicitly as Paul’s rhetorical figure of speech for being deceived by false teaching, never as validating a literal spiritual mechanism of curses/spells — the opposite of the letter’s own polemic against returning to “weak and worthless elemental spirits” (4:9, below).

Term: Works of the Law / Hearing with Faith (3:2, 3:5) — reuse works_of_the_law (§Ch.2 above) — Risk: Critical (unchanged). Paired contrastively with kev mloog thiab ntseeg (“hearing and believing,” built on baseline faith_believe) — Risk: Medium.

Term: Curse of the Law — NEW ENTRY (Critical)

• Greek: κατάρα (3:10, 3:13) — Transliteration: katara
• Literal meaning: “a curse, a solemn pronouncement of judicial condemnation”
• Semantic range: the covenant-curse consequence for failing to keep the whole Law perfectly (quoting Deut 27:26); Christ’s redemptive act of “becoming a curse for us” (3:13)
• English variants: “curse of the law,” “under a curse,” “became a curse for us”
• Theological meaning in context: Central to the “Law’s Purpose” and “Law and Grace” doctrines — the Law pronounces an inescapable curse on all who fail to keep it perfectly, and Christ redeems by absorbing that curse (redemption, baseline #38 kev txhiv, reused here).
• Hmong rendering: kev raug foom tsis zoo (raws li Txoj Kevcai) — Risk: Critical. [TRANSLATOR REVIEW NEEDED: possible collision] — parallels wrath_of_god (Romans baseline High #31) in requiring explicit contrast-teaching: this is a judicial, covenantal verdict pronounced by the Law itself for objective transgression, not a capricious spirit-curse remedied by ritual appeasement (the dominant Hmong folk category for foom tsis zoo). Must always be anchored to law_mosaic_divine’s mandatory qualifier and taught alongside redemption (Christ “became a curse for us,” 3:13) to show the curse is judicially absorbed, not ritually deflected.

Term: Blessing of Abraham — NEW ENTRY (High)

• Greek: εὐλογία (τοῦ Ἀβραάμ) (3:8, 3:9, 3:14) — Transliteration: eulogia
• Literal meaning: “a good word, a blessing” (distinct Greek word from charis/grace)
• Semantic range: God’s covenant favor promised to Abraham, extended to the nations through faith, and specifically identified in 3:14 with “the promised Spirit, received through faith”
• English variants: “the blessing of Abraham,” “blessed with Abraham”
• Theological meaning in context: The positive content of the Abrahamic Covenant doctrine — justification and Spirit-reception are the substance of Abraham’s blessing extended to Gentile believers.
• Hmong rendering: tej koob hmoov ntawm Anplahas — Risk: High. Per the Romans baseline, koob hmoov is permitted for ordinary material blessing (never for charis/grace); since eulogia is a distinct Greek lexeme from charis, this usage is lexically permissible, BUT because 3:14 explicitly ties this “blessing” to receiving the Spirit through faith (a salvific, not merely material, blessing), it must ALWAYS be anchored in the same clause to los ntawm kev ntseeg (“through faith”) and hauv Yexus Khetos (“in Christ Jesus”) to prevent the fate/ritual-correctness connotation of koob hmoov from re-infecting this salvific referent the way it would charis. Recommend human theologian review at first curriculum use.

Term: Covenant — NEW ENTRY (High)

• Greek: διαθήκη (3:15, 3:17; also 4:24) — Transliteration: diathēkē
• Literal meaning: “a will, testament, or solemn compact”
• Semantic range: in Greek usage, a unilateral legal disposition (testament); in LXX usage, God’s covenant with his people; Paul exploits both senses (an unalterable legal will, 3:15) in his argument that the Law (430 years later) cannot annul God’s prior covenant promise to Abraham
• English variants: “covenant,” “testament,” “will”
• Theological meaning in context: The legal-argument backbone of ch.3’s Abrahamic Covenant doctrine; distinct from, though related to, promise (baseline #18 lus cog tseg).
• Hmong rendering: tsab ntawv cog lus (nrog Vajtswv) (“a covenant document/solemn agreement, with God”) — Risk: High. No exact Hmong customary-law equivalent to a unilateral, irrevocable testamentary covenant exists (Hmong agreements are typically bilateral and renegotiable clan/marriage compacts); must be taught with explicit emphasis on irrevocability and divine unilateral initiative, paralleling the Romans baseline’s all_israel_will_be_saved note on “irrevocable calling” (Rom 11:29). Kept lexically distinct from promise (lus cog tseg), which names the covenant’s content, while covenant names its legal form.

Term: Seed / Offspring (singular) — NEW ENTRY

• Greek: σπέρμα (3:16, 3:19, 3:29) — Transliteration: sperma
• Literal meaning: “seed” (agricultural; also lineage/descendant)
• Semantic range: collective “descendants” or a single individual descendant; Paul makes a deliberate singular/plural argument (3:16 — “not ‘seeds,’ referring to many, but ‘seed,’ referring to one, who is Christ”)
• English variants: “seed,” “offspring,” “descendant”
• Theological meaning in context: The exegetical pivot connecting Abraham’s promise directly to Christ (not to ethnic Israel collectively as such), and then (3:29) extending “seed”-status to all who are “in Christ.”
• Hmong rendering: tus noob (singular) vs. cov noob (plural) — tus noob — Risk: Medium. noob is the standard Hmong word for seed/lineage-descendant, a strong cultural bridge (clan-descent is a major Hmong social category); the singular/plural distinction Paul relies on is grammatically reproducible in Hmong via classifier choice (tus = one, cov = collective), which should be explicitly taught as carrying Paul’s argument.

Term: Mediator — NEW ENTRY

• Greek: μεσίτης (3:19-20) — Transliteration: mesitēs — Hmong: tus nruab nrab (“one who stands/goes between two parties”) — Risk: Low-Medium. Refers to Moses as mediator of the Law; concrete go-between concept, comprehension-level only.

Term: Law as Guardian/Tutor (paidagōgos) — NEW ENTRY (Medium-High)

• Greek: παιδαγωγός (3:24-25) — Transliteration: paidagōgos
• Literal meaning: “child-leader/child-guardian” — in Greco-Roman households, a (often enslaved) supervisor who escorted and disciplined a freeborn child until adulthood, NOT the child’s teacher
• Semantic range: temporary, custodial, disciplinary supervisory role that ends when the child reaches maturity
• English variants: “guardian,” “tutor,” “schoolmaster,” “disciplinarian”
• Theological meaning in context: Central image for the “Law’s Purpose” doctrine — the Law functioned as a temporary custodial guardian “until Christ came,” after which its custodial role ends (not its moral content, but its guardianship function).
• Hmong rendering: tus zov saib xyuas coj mus (kawm ntawv) (“a supervisor who watches over and escorts [to school]”) — Risk: Medium-High. No Hmong social institution exactly parallels the ancient household-slave-guardian role; risk is comprehension-gap (the custodial, temporary, non-teaching nature of the role must be explained) rather than doctrinal collision, but if mistranslated as a permanent “teacher” role it could obscure the crucial “until Christ came, so that we are no longer under a guardian” (3:25) argument central to Law-and-Grace. Requires a dedicated teaching note.

Term: Baptized into Christ / clothed with Christ — reuse baseline #45 baptism (kev cai raus dej, High) + in_christ_union_formula (nyob hauv Khetos, High) — 3:27 “as many of you as were baptized into Christ have clothed yourselves with Christ” — Risk: High (unchanged); NEW image “clothed with” (ἐνεδύσασθε) — Hmong: hnav Khetos lawm ib yam li hnav ris tsho (“have put on Christ as one puts on clothing”) — Risk: Low-Medium, concrete garment-metaphor, no collision.

Term: Neither Jew nor Greek, slave nor free, male nor female — baptismal unity formula — NEW ENTRY (Medium-High)

• Greek: οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ (3:28) — Transliteration: ouk eni Ioudaios oude Hellēn, ouk eni doulos oude eleutheros, ouk eni arsen kai thēly
• Literal meaning: “there is not Jew nor Greek, there is not slave nor free, there is not male and female”
• Semantic range: spiritual equality of standing/status before God “in Christ,” not an erasure of ethnic, social, or creational distinctions as such
• English variants: “there is neither Jew nor Greek…”
• Theological meaning in context: The climactic unity-statement of ch.3, reusing three already-flagged baseline terms (jew #20, greek #21, servant_slave_doulos #10 High) plus the new freedom_in_christ term (§Ch.5) in a single formula.
• Hmong rendering: tsis muaj cov Yudas los sis cov Kilis, tsis muaj qhev los sis tus muaj kev ywj pheej, tsis muaj txiv neej thiab poj niam faib, rau qhov nej sawvdaws yog ib tug hauv Yexus Khetos — Risk: Medium-High. Reuses qhev (High, baseline #10) inside a positive equality-statement — must be taught carefully so it is not misheard as abolishing all social structure (Hmong clan/gender roles remain a live pastoral concern), but rather as declaring equal standing in salvation and inheritance “in Christ.” Recommend native-speaker + theologian review given the social-structure sensitivity in a clan-based culture.

Chapter 4 — Adoption, Sonship, Elemental Spirits, Hagar and Sarah

Term: Fullness of time — NEW ENTRY

• Greek: τὸ πλήρωμα τοῦ χρόνου (4:4) — Transliteration: to plērōma tou chronou — Hmong: thaum lub sijhawm txog tag tiag tiag lawm (“when the time had fully/completely come”) — Risk: Low. Descriptive temporal phrase, no collision.

Term: Born of a woman, born under the law (4:4) — reuse law_mosaic_divine — descriptive, no new collision, ties to flesh_neutral_descent_body (Christ’s real humanity).

Term: Adoption as sons — reuse baseline #50 adoption_as_sons — raug muab coj los ua me tub (ntawm Vajtswv) — Risk: Medium (unchanged). Central to ch.4’s Adoption and Sonship doctrine; note Galatians ties adoption explicitly to redemption from being “under the law” (4:5) — reuse redemption (baseline #38, Medium).

Term: Abba, Father — reuse baseline #51 abba_father — Abba, Leej Txiv — Risk: Low-Medium (unchanged). 4:6 explicitly ties this cry to the indwelling Spirit (“God has sent the Spirit of his Son into our hearts, crying Abba, Father”) — reuse holy_spirit/Vaj Ntsuj Plig (Critical, unchanged), with son_of_god (Low, unchanged).

Term: Heir — reuse baseline #52 heir — tus qub txeeg qub teg — Risk: Low (unchanged). 4:7 “no longer a slave but a son, and if a son, then an heir through God.”

Term: Elemental spirits / elementary principles of the world — NEW ENTRY (Critical)

• Greek: τὰ στοιχεῖα τοῦ κόσμου (4:3, 4:9) — Transliteration: ta stoicheia tou kosmou
• Literal meaning: “the elements/basic components of the world” (originally: letters of an alphabet, basic building-blocks; by extension, elementary teachings, or — in some readings — personified cosmic/elemental spiritual powers)
• Semantic range: (a) basic, rudimentary religious principles/rules (a common scholarly reading), or (b) actual spiritual powers/elemental deities the Galatians formerly served before conversion (4:8’s “those that by nature are not gods” strongly implies option b for at least the Gentile-Galatian audience)
• English variants: “elemental spirits,” “elementary principles,” “basic principles of the world,” “elemental spiritual forces”
• Theological meaning in context: Paul equates turning back to law-observance (for the Galatians, ironically, adopting Jewish ritual calendar-keeping, 4:10) with regressing to the same bondage as their former pagan worship of “beings that by nature are not gods.”
• Hmong rendering: tej yam pib xyaum ntawm lub ntiajteb no (“the basic/elementary things of this world”) — Risk: Critical. [TRANSLATOR REVIEW NEEDED: possible collision] — this concept sits directly atop Hmong traditional religion’s worldview of a populated cosmos of nature-spirits and household/ancestor spirits (dab) that must be ritually served/appeased. The rendering deliberately avoids any dab-vocabulary to prevent implying these are legitimately powerful spirit-beings worthy of any residual respect; the mandatory teaching note must state plainly that whatever their nature, these “elements” are “not gods” (4:8, reuse idol/dab mlom-adjacent teaching, baseline High #32) and that both Gentile idol-worship and Jewish ritual-calendar legalism are, from the gospel’s vantage, equally “weak and worthless” (4:9) alternatives to freedom in Christ. Mandatory human theologian review.

Term: Allegory — NEW ENTRY

• Greek: ἀλληγορούμενα (4:24) — Transliteration: allēgoroumena — Hmong: zaj lus piv txwv qhia ntxiv (“a story told as an illustrative comparison with a further meaning”) — Risk: Medium. Comprehension-level (Hmong oral tradition has rich folktale/parable conventions that bridge reasonably well); flag that Paul’s “allegory” here is a typological reading of a historical narrative (Hagar/Sarah), not an invented fable — teaching note required to avoid the impression that Genesis is being treated as non-historical.

Term: Hagar / Sarah — two covenants (slavery/Sinai vs. promise/freedom) — NEW ENTRY (Medium-High), building on covenant and freedom_in_christ

• Hmong rendering: Haka (Hagar, transliterated) representing lub roob Xinais… yug ua qhev (Sinai… bearing children for slavery) vs. Xala (Sarah) representing lus cog tseg… ywj pheej (the promise… freedom) — Risk: Medium-High. Comprehension gap (unfamiliar narrative for a non-OT-literate hearer) compounded by the doctrinal weight of the law/grace, slavery/freedom typology it carries; log for [TRANSLATOR REVIEW NEEDED] first-use footnote requirement per §6 reading-level convention.

Term: Jerusalem above — NEW ENTRY (minor)

• Greek: ἡ ἄνω Ἰερουσαλήμ (4:26) — Transliteration: hē anō Ierousalēm — Hmong: lub nroog Yeluxalees saum ntuj ceeb tsheej (“the Jerusalem above/in heaven”) — Risk: Low-Medium. Eschatological-symbolic term; comprehension-level.

Chapter 5 — Freedom in Christ; Flesh versus Spirit; Fruit of the Spirit

Term: Freedom in Christ / Liberty — NEW ENTRY (Critical)

• Greek: ἐλευθερία (5:1, 5:13) — Transliteration: eleutheria
• Literal meaning: “freedom, liberty” (legal status of a free person, as opposed to a slave)
• Semantic range: freedom from the Law’s condemning power and from sin’s dominion, granted through Christ; NOT license for unrestrained self-indulgence (5:13 immediately qualifies this)
• English variants: “freedom,” “liberty,” “free”
• Theological meaning in context: The named doctrine of this letter’s fifth chapter; “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (5:1) is the ch.5 thesis statement, paralleling 2:15-21’s role for ch.2.
• Hmong rendering: kev ywj pheej (hauv Khetos) — Risk: Critical. Must always be taught with its immediate qualification (5:13, “do not use your freedom as an opportunity for the flesh, but through love serve one another”) to prevent collapse into either (a) antinomian license, or (b) a merely political/social-liberation reading disconnected from freedom-from-the-Law’s-curse. Mandatory human theologian review given its status as a named curriculum doctrine.

Term: Yoke of slavery — NEW ENTRY

• Greek: ζυγῷ δουλείας (5:1) — Transliteration: zygō douleias — Hmong: tug quab ntawm kev ua qhev (“a yoke/harness of slavery,” reusing baseline qhev, High #10) — Risk: Medium. Concrete agricultural yoke-imagery, culturally accessible (draft-animal yokes are a known Hmong agrarian image); paired antithetically with freedom_in_christ.

Term: Fallen from grace — NEW ENTRY (Critical)

• Greek: τῆς χάριτος ἐξεπέσατε (5:4) — Transliteration: tēs charitos exepesate
• Literal meaning: “you have fallen away from grace”
• Semantic range: severance from a grace-based relationship with Christ as a consequence of seeking justification through law-keeping (specifically circumcision, in context) — not a general statement about losing salvation through ordinary moral failure
• English variants: “fallen from grace,” “severed from grace,” “estranged from grace”
• Theological meaning in context: The sharpest warning in the letter; directly reuses the Critical-tier grace/txiaj ntsim term (baseline #14) in its most theologically consequential appearance outside Romans.
• Hmong rendering: poob ntawm Vajtswv txoj txiaj ntsim lawm — Risk: Critical. [TRANSLATOR REVIEW NEEDED: doctrinal scope] — must be taught narrowly, in context: this describes the specific danger of seeking legal-righteousness (returning to works_of_the_law as a justifying ground), not a general “losing salvation through sinning” warning; conflating the two would create a legalistic anxiety-doctrine at odds with the letter’s own argument. Mandatory human theologian review; must never be taught detached from its immediate context (5:2-4, circumcision-as-justification-strategy).

Term: Faith working through love — NEW ENTRY (doctrine-name term, Medium-High)

• Greek: πίστις δι’ ἀγάπης ἐνεργουμένη (5:6) — Transliteration: pistis di’ agapēs energoumenē
• Literal meaning: “faith working/being made effective through love”
• Semantic range: the single positive criterion Paul offers in place of the circumcision/uncircumcision distinction — genuine faith necessarily expresses itself in love
• English variants: “faith working through love,” “faith expressing itself through love,” “faith energized by love”
• Theological meaning in context: A named curriculum doctrine; directly answers the “what matters instead” question raised by chs.2-5’s rejection of works-of-the-law righteousness — reuses both faith_believe (Medium, baseline #16) and love (Low, baseline #new) in a single compound formula.
• Hmong rendering: kev ntseeg uas ua haujlwm los ntawm kev hlub — Risk: Medium-High. Must be taught carefully so “ua haujlwm” (working/producing effect) is not heard as reintroducing works-righteousness through the back door; the point is that love is faith’s necessary fruit/expression, not an additional meritorious contribution to justification. Cross-reference justify_reckon_as_righteous (Critical) to prevent doctrinal blending.

Term: Works of the Flesh — NEW ENTRY (Critical), including Sorcery

• Greek: τὰ ἔργα τῆς σαρκός (5:19-21), listing πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φθόνοι, μέθαι, κῶμοι — Transliteration: ta erga tēs sarkos
• Literal meaning: “the works/deeds of the flesh”
• Semantic range: a vice-catalogue rooted in the moral/sinful-nature sense of sarx (baseline Critical #24), listing behaviors flowing from unredeemed human nature
• English variants: “works of the flesh,” “deeds of the flesh,” “acts of the sinful nature”
• Theological meaning in context: The negative counterpart to the Fruit of the Spirit, structuring the ch.5 Flesh-versus-Spirit doctrine as a contrast between two catalogues, not two isolated verses.
• Hmong rendering: tej haujlwm/kev txhaum uas tawm ntawm kev xav/kev ua raws li lub cev nqaij tawv (reusing baseline flesh_moral_sinful_nature, Critical #24, verbatim) — Risk: Critical (inherited).
  • Sorcery (φαρμακεία, pharmakeia, lit. “drug-use/potion-use,” the etymological root of “pharmacy,” referring to magical/poisonous potion-craft) — Hmong: kev ua khawv koob yaig — Risk: Critical. [TRANSLATOR REVIEW NEEDED: direct collision] — this term names, and condemns by name, the exact category of magical/ritual practice associated with Hmong shamanism (khawv koob, ua neeb ua yaig). This is the single most direct doctrinal collision point in the entire letter and requires the most careful catechetical handling in the whole curriculum: it must be taught as a clear apostolic prohibition of magical/spiritist practice as categorically incompatible with inheriting the Kingdom of God (5:21, reuse baseline kingdom_of_god, Low), addressed pastorally and specifically for converts from a shamanic background, without gratuitously shaming Hmong cultural identity as a whole. Mandatory human theologian review, highest priority in this Language Package.

Term: Fruit of the Spirit — NEW ENTRY (Critical)

• Greek: ὁ καρπὸς τοῦ πνεύματος (5:22-23), listing ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, πραΰτης, ἐγκράτεια — Transliteration: ho karpos tou pneumatos
• Literal meaning: “the fruit of the Spirit” (singular “fruit,” a unified organic outgrowth, deliberately contrasted with the plural “works” of the flesh)
• Semantic range: Spirit-produced character-qualities, not self-generated moral achievements
• English variants: “fruit of the Spirit,” “the Spirit’s fruit”
• Theological meaning in context: The positive, Critical-tier counterpart to Works of the Flesh; the named “Fruit of the Spirit” doctrine of this curriculum. Reuses love (kev hlub, Low), peace (kev thaj yeeb, Low), and faith_believe-adjacent faithfulness (kev ncaj ncees/kev muaj sia ntseeg, needs care — see note) from the baseline; the remaining qualities are new comprehension-level vocabulary (joy, patience, kindness, goodness, gentleness, self-control).
• Hmong rendering: cov txiv ntawm Vaj Ntsuj Plig — Risk: Critical. Must retain the mandatory Vaj prefix on every occurrence (per the Romans baseline’s Holy Spirit qualifier rule) — a dropped prefix would suggest these virtues arise from a mere human/animistic “ntsuj plig” rather than the divine Spirit’s work, directly undermining the Sanctification-and-Spirit doctrine this list serves. NOTE: the ninth quality, πίστις (pistis), here means “faithfulness/reliability” (a character trait) rather than “faith” (trust) in its usual Pauline sense (baseline #16) — [TRANSLATOR REVIEW NEEDED: sense-distinction] — recommend a distinct rendering kev ncaj ncees rau lus cog tseg (“trustworthiness/reliability to one’s word”) for this occurrence only, footnoted to distinguish it from justifying faith.

Term: Walk by/keep in step with the Spirit — NEW ENTRY (minor)

• Greek: πνεύματι περιπατεῖτε (5:16) / πνεύματι στοιχῶμεν (5:25) — Transliteration: pneumati peripateite / pneumati stoichōmen — Hmong: taug kev raws li Vaj Ntsuj Plig coj (“walk following the Holy Spirit’s leading”) — Risk: Low-Medium (reuses Vaj Ntsuj Plig, Critical, unchanged prefix rule applies).

Chapter 6 — Bearing Burdens, Sowing/Reaping, New Creation

Term: Bearing one another’s burdens — NEW ENTRY (doctrine-name term)

• Greek: ἀλλήλων τὰ βάρη βαστάζετε (6:2) — Transliteration: allēlōn ta barē bastazete
• Literal meaning: “carry/bear one another’s heavy loads”
• Semantic range: mutual practical and spiritual support within the community, especially toward those caught in sin (6:1)
• English variants: “bear one another’s burdens,” “carry each other’s loads”
• Theological meaning in context: A named curriculum doctrine; the practical outworking of faith_working_through_love within the pawg ntseeg (church).
• Hmong rendering: kwv lwm tus lub nra (“carry another person’s load/burden,” using kwv, the standard Hmong verb for carrying a heavy load on the back/shoulder) — Risk: Low-Medium. Strong, concrete cultural bridge (shared field-labor and load-carrying customs); no collision.

Term: Law of Christ — NEW ENTRY (High)

• Greek: τὸν νόμον τοῦ Χριστοῦ (6:2) — Transliteration: ton nomon tou Christou
• Literal meaning: “the law of Christ”
• Semantic range: the ethic of self-giving love embodied and taught by Christ, which Paul says is “fulfilled” by bearing one another’s burdens (cf. 5:14, “the whole law is fulfilled in one word: ‘love your neighbor as yourself’”)
• English variants: “the law of Christ,” “Christ’s law”
• Theological meaning in context: A deliberate, provocative echo of law_mosaic_divine after two chapters spent distinguishing justification from law-keeping — Paul is not reintroducing legal justification, but naming the ethical shape of Spirit-empowered love.
• Hmong rendering: Txoj Kevcai ntawm Khetos — Risk: High. [TRANSLATOR REVIEW NEEDED: relationship to Txoj Kevcai ntawm Vajtswv/Mauxes] — because this phrase deliberately reuses the word Txoj Kevcai (Law), it risks being heard as reinstating Mosaic-law-keeping as a justification requirement, exactly what chs.2-5 dismantle; mandatory teaching note distinguishing “the Law of Christ” (the ethic of love, fulfilled by the Spirit, ch.5-6) from “the Law of Moses” (the covenant code whose works cannot justify, ch.2-3) is required at every occurrence.

Term: Sowing and reaping — NEW ENTRY

• Greek: σπείρῃ / θερίσει (6:7-8) — Transliteration: speirē / therisei — Hmong: tseb thiab hlais (“to sow/scatter seed and to harvest”) — Risk: Low. Strong agrarian bridge (parallel to baseline firstfruits, Low-Medium #new, rice-harvest imagery); “sowing to the flesh reaps corruption, sowing to the Spirit reaps eternal life” reuses flesh_moral_sinful_nature (Critical) and eternal_life (Low) — both unchanged.

Term: New Creation — NEW ENTRY (Critical, doctrine-name term)

• Greek: καινὴ κτίσις (6:15) — Transliteration: kainē ktisis
• Literal meaning: “a new creation” (building on baseline creation, #35, “tej uas raug tsim los”)
• Semantic range: a fundamentally new spiritual existence in Christ, rendering the circumcision/uncircumcision distinction irrelevant (6:15, echoing 5:6 and 2 Cor 5:17)
• English variants: “new creation,” “new creature,” “made new”
• Theological meaning in context: The climactic answer to the whole letter’s circumcision controversy and a named curriculum doctrine (“Circumcision and the New Creation”) — neither ritual status matters; only being remade in Christ.
• Hmong rendering: tus tsim dua ua tus tshiab (hauv Khetos) (“one who has been made/created anew, in Christ”) — Risk: Critical. [TRANSLATOR REVIEW NEEDED: possible collision] — must be carefully distinguished from Hmong ritual soul-restoration concepts (e.g., hu plig, the ceremony to call back and restore an existing wandering soul to health/wholeness); Paul’s “new creation” is not a restoration of something lost but an entirely new spiritual identity/status inaugurated by union with the crucified-and-risen Christ. Mandatory human theologian review.

Term: Boast (only) in the Cross — reuse baseline #39 boasting (kev khav theeb, Low) + cross (tus Ntoo Khaublig, Low, §2:20 above) — 6:14 “far be it from me to boast except in the cross of our Lord Jesus Christ” — Risk: Low (unchanged tiers), but note the theological reversal: boasting, elsewhere excluded entirely from justification (baseline #39 in Romans 3-4), is here redirected wholly toward the cross rather than eliminated — a nuance worth a brief teaching note.

Term: World crucified to me — reuse baseline #74 world (lub ntiajteb, Low) + crucified_with_christ (Critical, §2:20 above) — 6:14 — Risk: Low-Medium (compound of Low + Critical constituent terms; the Critical term’s rules govern).

Term: Israel of God — NEW ENTRY (High)

• Greek: τὸν Ἰσραὴλ τοῦ θεοῦ (6:16) — Transliteration: ton Israēl tou theou
• Literal meaning: “the Israel of God”
• Semantic range: exegetically debated — either (a) the whole believing community (Jew and Gentile) as the true, spiritual Israel, or (b) a specific reference to believing ethnic Jews within the wider blessing pronounced on “all who walk by this rule”
• English variants: “the Israel of God,” “God’s Israel”
• Theological meaning in context: Echoes and must be held in careful tension with the Romans baseline’s all_israel_will_be_saved entry (High #61) and its associated doctrine (“The Future of Israel”); this curriculum must not resolve the exegetical debate unilaterally in translation.
• Hmong rendering: cov Yixalayees ntawm Vajtswv (reusing Yixalayees, the established transliteration from the Romans baseline’s all_israel_will_be_saved entry) — Risk: High. [TRANSLATOR REVIEW NEEDED: exegetical ambiguity] — must not be silently rendered in a way that forecloses either the “true/spiritual Israel = the church” reading or the “believing ethnic remnant” reading; teaching notes should present both scholarly positions rather than adjudicate, consistent with the Romans baseline’s caution against “supersessionist misreading” (Rom 11:29 note). Mandatory human theologian review.

Term: Marks of Jesus (stigmata) — NEW ENTRY

• Greek: τὰ στίγματα τοῦ Ἰησοῦ (6:17) — Transliteration: ta stigmata tou Iēsou
• Literal meaning: “the brand-marks of Jesus” (marks/scars, often referring to a slave’s ownership-brand or a soldier’s marks of service)
• Semantic range: Paul’s physical scars from persecution (cf. 2 Cor 11:23-25), understood as marks proving his total ownership by and service to Christ
• English variants: “marks of Jesus,” “brand-marks,” “scars of Christ”
• Theological meaning in context: A vivid closing image tying back to qhev (servant/slave, baseline High #10) — Paul’s scars are the visible proof of his total, costly belonging to Christ, closing the letter’s authority/apostleship argument (ch.1) with embodied testimony.
• Hmong rendering: tej cim (raug ntaus mob rau) ntawm Yexus (“the marks, [received through being wounded,] of Jesus”) — Risk: Low-Medium. Reasonable comprehension bridge via livestock/property branding concepts familiar in an agrarian Hmong context; should be taught alongside qhev (High) to reinforce the “total ownership by Christ” theme rather than read merely as “battle scars.”

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Summary of Full-Book Coverage

All six chapters of Galatians have been surveyed. No chapter was found to contribute zero new theological vocabulary; each chapter is explicitly logged above with its load-bearing terms (reused baseline terms plus NEW ENTRY items). The highest-density convergence of Critical-risk baseline and new terms occurs in the core passage (Galatians 2:15-21) and in Galatians 4:3-9 (elemental spirits) and 5:19-23 (works of the flesh / fruit of the Spirit), each requiring mandatory human theologian review per the escalation conventions inherited from the Romans baseline.