Hebrews — Semantic Analysis (Hmong Destination Language)

§0. Governing Conventions

This document extends the baseline Hmong Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md). Every term already fixed in that baseline TM is reused verbatim below with its established Hmong rendering, risk tier, and qualifier rules; it is not re-derived. New terms surfacing from Hebrews are analyzed fresh, using the same risk-tier definitions (Critical / High / Medium / Low) and the same register (formal, literary Hmong, RPA script, consistent with Vajtswv Txoj Lus). Citation format follows the baseline convention, substituting the book name: destination-language book name for Hebrews is Henplais (Tsab Ntawv Henplais, established transliteration pattern consistent with Loos for Romans), cited as Henplais [chapter]:[verse].

Any term marked [NEW] below has no baseline TM entry and is logged here for formal TM-revision review before it may become permanent (per baseline §2.4/§9). Any term marked [REUSED] must appear in Phase 2 output exactly as the baseline TM specifies, with all mandatory qualifiers intact.

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PART A — Core Passage Verse-by-Verse: Henplais 9:11-28

Henplais 9:11

Greek: Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου, τοῦτ᾽ ἔστιν οὐ ταύτης τῆς κτίσεως

• ἀρχιερεύς / archiereus — lit. “chief/ruling priest.” Semantic range: the singular office-holder who alone may enter the innermost sanctuary; English variants: “high priest.” Contextual meaning: Christ fulfills and surpasses the Aaronic office. [NEW] Hmong: tus Tuam Pov Thawj. Risk: Critical — the only culturally-proximate Hmong role that mediates between the human and spirit realms through ritual is the txiv neeb (shaman/spirit-medium); pov thawj (priest) must be established and taught as an entirely distinct, non-shamanic office (an existing, safe Hmong Christian term for OT priests), never blended with txiv neeb vocabulary. This term recurs dozens of times across Hebrews and anchors Doctrine 2 (Christ as Great High Priest).
• σκηνή / skēnē — lit. “tent.” Semantic range: the wilderness tabernacle, by extension any sanctuary/dwelling. English variants: “tabernacle,” “tent.” Contextual meaning: the “greater and more perfect tabernacle” is the heavenly reality of which Moses’ tent was a copy. [NEW] Hmong: lub Tsev Ntaub (Sib Ntsib). Risk: Medium — comprehension gap (tent-shrine architecture unfamiliar) rather than collision; requires an illustrative note locating it as God’s meeting-place with His people, distinct from an ordinary dwelling tent.
• οὐ χειροποιήτου / ou cheiropoiētou — “not made with hands.” Descriptive qualifier distinguishing the heavenly sanctuary from any human construction. Hmong: tsis yog neeg ua. Risk: Low.
• κτίσις / ktisis — [REUSED] tej uas raug tsim los (baseline #35, Romans). Risk: Low. Here signals the heavenly tabernacle transcends the created order altogether — a slightly heavier theological weight than its Romans usage but no new collision.

Henplais 9:12

Greek: οὐδὲ διὰ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἅπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος

• αἷμα / haima — lit. “blood.” Semantic range: literal shed blood; by metonymy, sacrificial death itself. English variants: “blood.” Contextual meaning: contrasts repeatable animal blood with Christ’s own, singular blood. [NEW] Hmong: ntshav. Risk: Critical — Hmong traditional religion practices animal-blood sacrifice/offering (fij tsiaj, e.g., chickens, pigs) to appease ancestral or nature spirits and to ritually cleanse a household; “the blood of Christ” must always be anchored explicitly to Yexus Khetos and taught as a once-for-all, unrepeatable, sufficient act, never assimilated into the shamanic sacrificial-appeasement transaction (same collision family as the baseline hilastērion/propitiation entry, #37/Critical).
• ἅπαξ / hapax — “once,” “once for all.” [NEW] Hmong: ib zaug xwb / tas li. Risk: Critical — this is the single most doctrinally load-bearing adverb in the letter (Doctrine 5, Once-for-All Atoning Sacrifice). If dropped, Christ’s sacrifice reads as merely one instance in an ongoing sacrificial system — exactly the shamanic-appeasement misreading the whole book argues against. Must be treated as a mandatory qualifier phrase, structurally inseparable from every reference to Christ’s sacrifice/blood/offering, on the same enforcement tier as the baseline’s Vajtswv hwjchim and raug suav tias ncaj ncees qualifiers.
• λύτρωσις / lytrōsis — [REUSED] cognate of baseline #38 kev txhiv (redemption, Romans 3:24, 8:23). Risk: Medium (inherited). Here qualified αἰωνίαν (eternal) — render kev txhiv nyob mus ib txhis, following the baseline’s “eternal + noun” pattern (cf. txoj sia nyob mus ib txhis).
• τὰ ἅγια / ta hagia — “the holy place” (here likely the heavenly sanctuary itself, cf. v.24). [NEW] Hmong: Lub Chaw Dawb Huv. Risk: Medium-High — shares the dawb huv root already flagged in the baseline sanctification entry (#46, High) for its folk ritual-purity overtones; must be taught as God’s own holy dwelling, not a purified physical location reachable by ritual technique.

Henplais 9:13

Greek: εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα

• ῥαντίζω / rhantizō — “to sprinkle.” Ritual-application verb. [NEW] Hmong: nchos. Risk: Medium — the physical act of sprinkling liquid for ritual cleansing has a real Hmong shamanic parallel (sprinkling water/alcohol in purification rites); comprehension is easy, but the function (external ritual vs. Christ’s internal, once-for-all cleansing in v.14) must be explicitly contrasted.
• ἁγιάζει / hagiazei — [REUSED] kev raug ua kom dawb huv (sanctification, baseline #46, High). Risk: High (inherited) — this verse is the OT foil the writer will exceed in v.14; the “flesh-level,” external, repeatable sanctification of the old system must be visibly distinguished from the conscience-level, internal, permanent sanctification Christ achieves.
• σάρξ / sarx — [REUSED] neutral-descent/body sense, lub cev nqaij tawv (baseline #23, Critical). Risk: Critical (inherited) — here explicitly the external, bodily level of cleansing, setting up the flesh/conscience contrast completed in v.14; must not be rendered with the moral flesh periphrasis (baseline #24), which would wrongly imply the old rites addressed sin’s moral root.

Henplais 9:14

Greek: πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι

• πνεῦμα αἰώνιον / pneuma aiōnion — “eternal Spirit.” [REUSED] Vaj Ntsuj Plig (baseline #5, Critical) + qualifier nyob mus ib txhis. Risk: Critical (inherited) — the mandatory Vaj prefix must never be dropped here; this is a Trinitarian statement (Spirit’s role in the Son’s self-offering) and any lapse into bare ntsuj plig would confuse the divine Person with an animistic human soul.
• προσφέρω / prospherō — “to offer up” (of a sacrifice). [NEW] Hmong: muab nws tus kheej fij. Risk: Critical — reuses the fij sacrificial-offering domain (baseline Christian-Living entry #64, High, “khoom fij”); here Christ is both priest and offering, which must be taught explicitly (a specific point of theological density not present in Romans) so the self-offering is not read as one more appeasement gift among many.
• ἄμωμος / amōmos — “without blemish/spot,” ritual-sacrifice adjective applied to Christ Himself. [NEW] Hmong: tsis muaj ib qhov phem. Risk: Medium — comprehension bridge via the OT unblemished-animal requirement (which the audience already partly knows from ch.9 vv.1-10 context); low collision risk but must not be flattened to mere moral “goodness,” losing the sacrificial-qualification sense.
• συνείδησις / syneidēsis — [REUSED] tej kev paub zoo paub phem hauv lub siab (baseline #29, Medium). Risk: Medium (inherited) — the object cleansed is upgraded here from “flesh” (v.13) to “conscience,” the verse’s central theological pivot; this contrast (external flesh-cleansing vs. internal conscience-cleansing) is the single most important exegetical move in the core passage and must survive translation intact.
• νεκρὰ ἔργα / nekra erga — “dead works.” [NEW] Hmong: tej haujlwm uas tsis muaj txiaj ntsig (lit. “deeds that bear no [saving] fruit”) or more literally tej haujlwm tuag. Risk: Medium — comprehension gap; must avoid implying these are merely “bad deeds” (moral sins) rather than specifically the futile, death-bound old-covenant ritual observances contrasted with living service.
• λατρεύειν / latreuein — [REUSED] pehawm / pab teev (baseline #71, High). Risk: High (inherited) — object must remain explicit: pehawm Vajtswv uas muaj txoj sia nyob (serve the living God), reinforcing the mandatory anchoring rule and contrasting with pehawm dab (spirit-veneration).

Henplais 9:15

Greek: καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας

• διαθήκη / diathēkē — lit. “will, testament,” extended to “covenant, solemn binding agreement.” Semantic range spans both a legal last-will (activated by the testator’s death, cf. vv.16-17) and a covenant-pact between two parties. English variants: “covenant,” “testament.” [NEW] Hmong: tsab cog lus (new covenant: Tsab Cog Lus Tshiab; old/first covenant: Tsab Cog Lus Qub / thawj tsab cog lus). Risk: Critical — this is the central organizing term of Hebrews (Doctrine 4, New Covenant vs. Old) and must be kept lexically distinct from the baseline lus cog tseg (promise, epangelia, #18, Low), which denotes a one-sided pledge rather than a two-party, death-sealed pact. Hmong culture has a genuine bridge concept — solemn alliance-pacts sealed by shared drink or blood between clans/families — which is a positive resonance point, but risks reducing the New Covenant to a merely social/ritual bargain unless explicitly taught as God’s unilaterally-initiated, grace-grounded arrangement.
• μεσίτης / mesitēs — “mediator, go-between.” [NEW] Hmong: tus ua nruab nrab. Risk: Medium — good cultural bridge via the recognized Hmong role of a go-between/negotiator (neeg nruab nrab) in marriage arrangements and clan disputes; must be taught that Christ’s mediatorship is unique and salvific, not merely diplomatic.
• παράβασις / parabasis — “transgression, overstepping.” [NEW] Hmong: kev fav xeeb ntawm Txoj Kevcai (lit. “violation of the Law”) or simply reuse [REUSED] kev txhaum (baseline #36, High) with a qualifying phrase anchoring it to the first covenant specifically. Risk: High (inherited from hamartia).
• κληρονομία αἰώνιος / klēronomia aiōnios — “eternal inheritance.” [REUSED] stem of baseline #52 tus qub txeeg qub teg (heir, Low) → kev qub txeeg qub teg nyob mus ib txhis. Risk: Low-Medium.

Henplais 9:16-17

Greek: ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου· διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος

• Continues διαθήκη in its legal-testament sense (a will requiring the testator’s death to take effect) — the writer deliberately trades on the double meaning of the single Greek word to argue that the New Covenant’s inauguration required Christ’s death. Translation risk (Medium-High, new): Hmong tsab cog lus does not carry an inherent “last will/testament activated by death” legal sense the way diathēkē does; this wordplay is untranslatable at the lexical level and requires an explicit teaching note (not a lexical fix) explaining that the writer is using one Greek word for two related legal concepts. Flag: [TRANSLATOR REVIEW NEEDED: diathēkē wordplay, vv.16-17 — lexical gap, teaching-note required, not resolvable by alternate rendering].
• θάνατος / thanatos — [REUSED] txoj kev tuag (baseline #44, Low).

Henplais 9:18

Greek: ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται

• ἐγκαινίζω / enkainizō — “to inaugurate, put into force” (of a covenant). [NEW] Hmong: pib siv / txhawb kom pib. Risk: Low-Medium, comprehension only.
• Reuses διαθήκη (tsab cog lus, Critical) and αἷμα (ntshav, Critical) — both already flagged above.

Henplais 9:19-21

Greek: …ἔλαβεν τὸ αἷμα τῶν μόσχων καὶ τῶν τράγων μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου, αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐράντισεν… τὴν τε σκηνὴν καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι ἐράντισεν

• ὕσσωπος / hyssōpos — “hyssop” (a small bushy plant used in OT sprinkling rites). [NEW] Hmong: transliterate or gloss ib yam nroj tsuag me me uas Yudas siv rau kev fij (a small plant used in Jewish ritual sprinkling). Risk: Low, pure comprehension gap (botanically unfamiliar plant, no doctrinal weight).
• σκεύη τῆς λειτουργίας / skeuē tēs leitourgias — “vessels of the ministry/service.” Reuses [REUSED] tus ua haujlwm pab Vajtswv root (leitourgos family, baseline #12, Medium) in its noun form for cultic implements. Hmong: tej twj siv rau kev pab Vajtswv. Risk: Low-Medium.
• Reuses ἐράντισεν (sprinkled, see v.13 above) and αἷμα (blood, Critical).

Henplais 9:22

Greek: καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις

• καθαρίζω / katharizō — “to cleanse, purify.” [NEW] Hmong: ntxuav kom dawb huv. Risk: High — shares the same dawb huv ritual-purity collision already documented for baptism/sanctification (baseline #45-46); must be taught as pointing forward to Christ’s superior cleansing (v.14), not an end in itself.
• νόμος / nomos — [REUSED] Txoj Kevcai (ntawm Vajtswv / Mauxes) (baseline #27, Critical). Risk: Critical (inherited) — mandatory qualifier never dropped, even mid-clause as here.
• αἱματεκχυσία / haimatekchysia — “shedding of blood.” Compound built on αἷμα (Critical); Hmong: kev ua kom ntshav lo. Risk: Critical (inherited from blood).
• ἄφεσις / aphesis — “release, forgiveness, remission.” [NEW] Hmong: kev zam txim. Risk: High — Hmong customary ethics frames wrongdoing as a debt/fault to be repaid or ritually remedied (restitution, apology-with-gifts, spirit-appeasement) rather than forgiven outright by another party’s death; without explicit teaching, hearers may assume “zam txim” still requires some compensatory ritual act on the sinner’s part, undermining the gratuitous nature of Christ’s once-for-all forgiveness. Pairs directly with Doctrine 5 (Once-for-All Atoning Sacrifice) and Doctrine 3’s grace-alone concerns (cf. baseline Critical entry on txiaj ntsim).

Henplais 9:23

Greek: ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας

• ὑπόδειγμα / hypodeigma — “copy, pattern, example.” [NEW] Hmong: qauv / duab qauv. Risk: Medium — typology/pattern-and-fulfillment thinking is not native to Hmong custom but is comprehensible with a teaching illustration (e.g., a tailor’s paper pattern vs. the finished garment); no traditional-religion collision.
• θυσία / thysia — “sacrifice.” [REUSED] fij domain, cf. baseline #64 living-sacrifice entry (High) and #37 propitiation entry (Critical). Risk: Critical here — “better sacrifices” (plural, of Christ) must not be misheard as Christ offering multiple sacrifices; the plural Greek is rhetorical (contrasted with the many OT sacrifices) but the once-for-all singularity of Christ’s actual sacrifice (v.26,28) must be preserved in teaching notes.
• ἐπουράνια / epourania — “heavenly things.” Hmong: tej uas nyob saum ntuj ceeb tsheej. Risk: Low.

Henplais 9:24

Greek: οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν

• ἀντίτυπος / antitypos — “copy, representation” (lit. “counter-impression,” a technical typological term). [NEW] Hmong: duab qauv (same as ὑπόδειγμα above, kept as a synonym pair). Risk: Medium, comprehension.
• ἐμφανίζω / emphanizō — “to appear, present oneself.” [NEW] Hmong: tshwm ntsej muag. Risk: Low.
• Reuses τὰ ἅγια (Lub Chaw Dawb Huv, Medium-High) and οὐρανός (heaven, Low, saum ntuj ceeb tsheej).

Henplais 9:25-26

Greek: οὐδ᾽ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ᾽ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ· ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων πεφανέρωται εἰς τὸ ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ

• πολλάκις / pollakis — “often, many times” — the explicit contrastive counterpart to ἅπαξ (v.12,26,28). Hmong: ntau zaus. Risk: Critical by contrast — this is the negative pole of the once-for-all qualifier system; every occurrence of “often/many times” describing the OT sacrificial system must be kept sharply distinct from ib zaug xwb describing Christ’s sacrifice.
• καταβολὴ κόσμου / katabolē kosmou — “foundation of the world.” [REUSED] lub ntiajteb (world, baseline #74, Low) + thaum tsim (at the founding). Risk: Low.
• συντέλεια τῶν αἰώνων / synteleia tōn aiōnōn — “the consummation/end of the ages.” [NEW] Hmong: thaum tim nrho txhua tiam neeg tas (at the culmination of all generations). Risk: Low-Medium, eschatological comprehension gap only.
• ἀθέτησις ἁμαρτίας / athetēsis hamartias — “putting away/annulment of sin.” [NEW] Hmong: kev muab kev txhaum tshem tawm. Risk: High (inherited from hamartia, Critical baseline entry #36) — must be distinguished from mere ritual removal/covering of guilt (the OT pattern just described) and taught as sin’s decisive, final undoing.
• Reuses ἀρχιερεύς (Tuam Pov Thawj, Critical), αἷμα (ntshav, Critical), ἅπαξ (ib zaug xwb, Critical), θυσία (fij, Critical).

Henplais 9:27-28

Greek: καὶ καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις, οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν

• κρίσις / krisis — “judgment.” [NEW] Hmong: kev txiav txim. Risk: Medium — echoes the baseline’s judicial/legal-idiom bridge already used for katakrima (no condemnation, #49) via the village-court judgment concept; here it is the universal, God-ward judgment every person faces after death, distinct from any village or clan court, and must be taught with that distinction.
• ἀναφέρω ἁμαρτίας / anapherō hamartias — “to bear/carry up sins” (sacrificial-offering idiom: to bring sins up onto the altar so as to remove them). [NEW] Hmong: ris tej kev txhaum coj mus fij (lit. “carry [others’] sins to be offered up”) or descriptively ris tej kev txhaum ntawm neeg coob leej. Risk: High — must not collapse into an ordinary Hmong “bearing another’s burden/debt” idiom (which would flatten the sacrificial substitution sense) nor into shamanic scapegoat-transfer ritual (which some traditional practices resemble); requires an explicit teaching note distinguishing substitutionary sin-bearing from either.
• σωτηρία / sōtēria — [REUSED] kev cawm dim (baseline #63, High) anchored here explicitly to Christ’s second appearing. Risk: High (inherited) — mandatory anchoring to Yexus Khetos as sole agent remains in force.
• ἐκ δευτέρου ὀφθήσεται / ek deuterou ophthēsetai — “will appear a second time.” [NEW] Hmong: yuav rov qab los zaum ob. Risk: Low — stable, already-established Hmong Christian eschatological expectation (the Second Coming), no collision.
• ἀπεκδέχομαι / apekdechomai — “to await eagerly.” [NEW] Hmong: tos ntsoov. Risk: Low.
• Reuses ἅπαξ twice more in this pair of verses (Critical) — the qualifier’s climactic double restatement (both of human death and of Christ’s sacrifice) is the theological hinge of the entire core passage and must never be smoothed away or varied stylistically in translation.

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

Chapter 1 — The Son Superior to Angels

• υἱός / huios — [REUSED] Leej Tub ntawm Vajtswv (baseline #7, Low), 1:2,5,8.
• ἄγγελος / angelos — lit. “messenger.” Semantic range: created heavenly beings who serve/worship God; English variants: “angel,” “messenger.” [NEW] Hmong: tus timtswv (plural cov timtswv) — an existing, stable term already used in Hmong Christian hymnody/liturgy (e.g., Christmas carols), not a novel coinage. Risk: High — although the term itself is already Christian-safe, Hmong traditional cosmology is dense with mediating spirit-beings (dab, ancestral and nature spirits) that are propitiated and negotiated with; Doctrine 1 (Superiority of Christ over Angels) requires explicit teaching that angels are created, worshipping, non-object-of-worship beings entirely unlike dab, and that Christ, unlike angels, is worshiped (1:6 “let all God’s angels worship him”).
• ἀπαύγασμα τῆς δόξης / apaugasma tēs doxēs — “radiance/outshining of [God’s] glory.” [NEW] Hmong: qhov ci ntsa iab ntawm Vajtswv lub yeeb koob (reusing baseline lub yeeb koob = glory, #53, Low). Risk: Medium — a unique, doctrinally dense description of Christ’s deity; no traditional-religion collision, but the metaphor (light radiating from a source, sharing the same essence) needs a first-occurrence explanatory note to avoid being read as mere reflected/borrowed glory rather than shared divine nature.
• χαρακτὴρ τῆς ὑποστάσεως / charaktēr tēs hypostaseōs — “exact imprint of [God’s] being/nature.” [NEW] Hmong: tus sawv cev tseeb ntawm Vajtswv tus kheej. Risk: Medium, same rationale as above — high doctrinal density (full deity of Christ), comprehension-level risk rather than collision.
• πρωτότοκος / prōtotokos — “firstborn.” [NEW] Hmong: tus thawj tug tub. Risk: Low-Medium — Hmong birth-order/inheritance customs give firstborn status real cultural weight (positive bridge), but “firstborn over creation” must be taught as supremacy-in-rank, not literal chronological birth among created things, to avoid an Arian-adjacent misreading.
• δόξα / doxa — [REUSED] lub yeeb koob (glory, baseline, Low).
• λειτουργικὰ πνεύματα / leitourgika pneumata — “ministering spirits” (of angels). Reuses [REUSED] tus ua haujlwm pab Vajtswv root (leitourgos, #12, Medium). Risk: Medium — must retain the distinction between angelic ntsuj plig-adjacent language and the human anthropological ntsuj plig (baseline #6) and the divine Vaj Ntsuj Plig (#5); angels are neither.

Chapter 2 — Christ’s Humanity, Suffering, and Solidarity with Humanity

• σωτηρία / sōtēria — [REUSED] kev cawm dim (High), 2:3,10.
• ἀρχηγός / archēgos — “founder, pioneer, author” (of salvation). [NEW] Hmong: tus pib thiab coj txoj kev cawm dim. Risk: Medium — comprehension-level; no traditional collision, but must avoid implying Christ merely “started a movement” rather than being its sole efficient cause.
• σάρξ (neutral) / sarx — [REUSED] lub cev nqaij tawv (Critical, baseline #23), 2:14 “partook of flesh and blood.” Must retain the neutral-descent rendering, not the moral periphrasis.
• αἷμα / haima — [REUSED, see core passage] ntshav (Critical), 2:14.
• διάβολος / diabolos — “the devil, slanderer.” [NEW] Hmong: dab ntxwg nyoog. Risk: Critical — this is an accurate, existing Hmong Christian term (already distinguishing Satan as the chief adversarial spirit from ordinary dab), but the accuracy itself is the risk: Hmong traditional religion’s default posture toward any dab-class being is ritual appeasement/negotiation, not confrontation-and-defeat. 2:14’s claim that Christ destroys (καταργέω) the one holding “the power of death” must be taught with strong contrastive force — Christ conquers and disarms dab ntxwg nyoog, He does not offer it tribute — or hearers may unconsciously slot the gospel into an appeasement framework.
• κράτος τοῦ θανάτου / kratos tou thanatou — “the power of death,” here held by the devil, not God. Cross-reference flag: reuses baseline hwjchim (dynamis/kratos family; #62, High) but in a context where the mandatory qualifier Vajtswv hwjchim is inapplicable and would be doctrinally backwards, since this is explicitly the devil’s power. [TRANSLATOR REVIEW NEEDED: 2:14 — hwjchim held by dab ntxwg nyoog, not Vajtswv; the baseline's default qualifier must NOT be mechanically applied here; render as tus muaj hwjchim ntawm txoj kev tuag (dab ntxwg nyoog) with explicit subject marking so no reader infers God's power is in view]. This is flagged as a required TM-revision review point.
• ἁγιάζω / ἁγιαζόμενοι / hagiazō — [REUSED] sanctification family (High), 2:11.
• ἀδελφοί / adelphoi — “brothers.” Hmong: kwvtij. Risk: Low.
• ἱλάσκομαι / hilaskomai — verbal form of the baseline propitiation entry (#37, Critical) — 2:17 “make propitiation for the sins of the people.” [REUSED] qhov theej txhoj kev txhaum (Critical).
• πειράζω / peirazō — “to be tempted/tested.” Hmong: raug sim siab. Risk: Low.

Chapter 3 — Christ Greater than Moses; Warning Against Unbelief

• οἶκος / oikos — “house” (household of God, applied to Moses and to believers). Hmong: lub tsev / tsev neeg. Risk: Low.
• θεράπων / therapōn — “attendant, servant” (distinct Greek word from doulos, applied to Moses, 3:5). [NEW] Hmong: tus tu (haujlwm rau Vajtswv) — deliberately not rendered qhev (baseline #10, the doulos bondservant term). Risk: Medium (new distinction) — must be kept lexically separate from qhev so Moses’ honored “attendant” status in God’s house is not confused with, nor diluted relative to, the total-ownership bondservant metaphor Paul applies to himself in Romans; likewise must not overshadow Christ’s superior “Son” status (3:5-6) in the same passage.
• πώρωσις / lub siab tawv — [REUSED] hardening (baseline #58, Medium), 3:8,13,15, quoting Psalm 95 directly — “harden not your hearts.” Risk: Medium (inherited) — here the warning is addressed to believers/hearers in real time (not a description of Israel’s past judicial hardening as in Romans 11), so the teaching note must clarify this is a present, resistible danger, not an already-completed divine judgment.
• ἀπιστία / apistia — “unbelief.” [NEW] Hmong: kev tsis ntseeg (direct negation of baseline kev ntseeg, Medium). Risk: Medium.
• κατάπαυσις / katapausis — “rest.” [NEW] Hmong: txoj kev so (ntawm Vajtswv). Risk: High — introduces Doctrine-adjacent eschatological vocabulary (God’s promised rest, echoing but exceeding the Sabbath and the Promised Land); must be anchored with the qualifier “(ntawm Vajtswv)” and taught as a future, spiritual inheritance, not merely physical relaxation or the literal conquest of Canaan, to prevent under-teaching its full theological weight (developed further in ch.4).

Chapter 4 — God’s Rest; the Living Word; Christ the Sympathetic High Priest

• κατάπαυσις / kev so — [REUSED from ch.3, see above], developed at length (4:1,3,4,5,6,8,9,10,11). Risk: High (inherited).
• σαββατισμός / sabbatismos — “Sabbath rest.” [NEW] Hmong: kev so raws li Hnub Xanpatau (Sabbath transliterated Xanpatau, an already-established Hmong Bible term). Risk: Low-Medium, comprehension.
• λόγος τοῦ θεοῦ / logos tou theou — “word of God” (living and active, 4:12) — distinct sense from γραφή (Scripture, the written text). [NEW] Hmong: Txoj Lus ntawm Vajtswv (muaj sia thiab muaj hwjchim), kept lexically distinct from [REUSED] Vaj Lug Kub (baseline #79, Low, = the written Scriptures). Risk: Medium — must not merge with Vaj Lug Kub, since 4:12 personifies God’s active, piercing Word, a different theological emphasis than “the sacred writings” as a body of text; the hwjchim (power) component here again requires the mandatory Vajtswv hwjchim-pattern qualifier, correctly applicable in this instance since the power in view is God’s own Word’s power.
• θρόνος τῆς χάριτος / thronos tēs charitos — “throne of grace.” [REUSED] txiaj ntsim (grace, Critical, baseline) + lub zwm txwv (throne). Risk: Critical (inherited) — grace here retains its full unmerited-favor force; must never be softened toward koob hmoov.
• συμπαθέω / sympatheō — “to sympathize.” Hmong: koom siab nrog / paub txog kev txom nyem. Risk: Low.

Chapter 5 — Qualifications of a High Priest; Christ’s Learned Obedience; Spiritual Immaturity

• ἀρχιερεύς / High Priest — [REUSED from core passage] tus Tuam Pov Thawj (Critical), developed at length 5:1,5,10.
• τάξις Μελχισέδεκ / taxis Melchisedek — “order of Melchizedek.” [NEW] Hmong: proper name transliterated Melexixedes; “order/succession” rendered raws li kev ua pov thawj ntawm Melexixedes. Risk: Medium — the Melchizedek typology (a king-priest outside the Levitical line) is a comprehension gap requiring dedicated teaching (developed fully in ch.7), not a traditional-religion collision.
• ὑπακοή / hypakoē — [REUSED] obedience family (kev mloog lus, cf. baseline #17, Medium), 5:8 “[Christ] learned obedience through what he suffered.” Risk: Medium (inherited) — theologically dense (sinless Christ’s obedience learned through suffering) but no new collision.
• τέλειος / τελειόω / teleioō — “to perfect, complete, bring to maturity.” [NEW] Hmong: ua kom tiav / ua kom zoo tag nrho. Risk: High — this verb becomes a major recurring Hebrews-specific term (2:10; 5:9; 7:19,28; 9:9; 10:1,14; 11:40; 12:23), describing both Christ’s own vocational “perfecting” through suffering and the perfecting/completing of believers that the old covenant could never achieve. Must be kept distinct from the baseline sanctification vocabulary (kev raug ua kom dawb huv) — perfection/completion is a forensic-and-vocational category (bringing to the intended goal/maturity), not a repeatable ritual-purity category, though the two are related and easily conflated without a teaching note.
• γάλα / στερεὰ τροφή — gala / stera trophē — “milk / solid food” (spiritual maturity metaphor). Hmong: kua mis / mov nyoob. Risk: Low-Medium, comprehension only.

Chapter 6 — The Danger of Falling Away; God’s Unchangeable Oath

• παραπίπτω / ἀποστασία (concept) — parapiptō — “to fall away.” [NEW] Hmong: kev tso kev ntseeg tseg / kev thim rov qab (ntawm Vajtswv). Risk: Critical — this is the central term-cluster for Doctrine 6 (Danger of Apostasy and Warning Passages), the single highest-stakes doctrine unique to Hebrews. Hmong culture’s usual category for religious change is a bounded, ritually-marked “returning to the ancestors’ customs” (hloov mus ua raws li kevcai qub / rov qab mus pehawm dab) after having left them — the danger here is that “falling away” could be heard as merely this familiar cultural pattern of religious reversion, flattening Hebrews’ far more severe warning (the impossibility of renewed repentance for a certain kind of decisive apostasy, 6:4-6) into ordinary syncretistic backsliding. Requires the most careful teaching note in the entire curriculum, explicitly distinguishing struggling/imperfect faith (not in view) from decisive, informed rejection of Christ (the actual warning).
• ὅρκος / horkos — “oath” (God’s sworn oath, distinct from ἐπαγγελία/promise). [NEW] Hmong: lus twv / lus cog tseg uas twv ruaj khov. Risk: Medium — Hmong culture has real oath-taking customs (sworn pacts, sometimes sealed with alcohol or blood between kin groups) that provide a positive bridge, but must be taught that God’s oath, unlike a human oath witnessed by a third party, is self-guaranteeing (6:13, “since there was none greater, he swore by himself”).
• ἄγκυρα / ankyra — “anchor” (of the soul). [NEW] Hmong: lub thav nyiaj or descriptive ib yam khoom uas nres lub nkoj kom ruaj. Risk: Low-Medium — comprehension gap (highland agrarian Hmong culture is not maritime), resolvable with an illustrative note; no doctrinal collision.
• πρόδρομος / prodromos — “forerunner.” [NEW] Hmong: tus taug kev ua ntej. Risk: Low.
• καταπέτασμα / katapetasma — “curtain, veil” (of the sanctuary), first introduced 6:19, developed 9:3, 10:20. [NEW] Hmong: daim ntaub thaiv. Risk: Medium — comprehension gap; must be distinguished from an ordinary household curtain by anchoring to its function as the barrier into God’s holy presence (cf. 10:20, where Christ’s flesh/body is identified with this curtain — a theologically dense identification requiring a dedicated teaching note).

Chapter 7 — Melchizedek and the Superiority of Christ’s Priesthood

• Μελχισέδεκ / Melchizedek — proper name, transliterated Melexixedes. Risk: Low (proper noun), Medium for the typological argument built on him (kingly + priestly office combined, unlike the separated Israelite offices).
• ἱερωσύνη / hierōsynē — “priesthood” (the office itself). [NEW] Hmong: kev ua pov thawj. Risk: High (inherited from pov thawj, Critical) — the office language must carry the same shamanism-avoidance discipline as the person-term.
• δεκάτη / dekatē — “a tenth, tithe.” [NEW] Hmong: ib feem kaum. Risk: Low, comprehension only (tithing is not a native custom but is easily explained arithmetically).
• ἀμετάθετος / ametathetos — “unchangeable.” Hmong: tsis hloov tau. Risk: Low.
• ἀσθενής / ἀνωφελής — the Law’s “weakness and uselessness” — reuses [REUSED] Txoj Kevcai (ntawm Vajtswv / Mauxes) (Critical) in a context arguing for its provisional, fulfilled-in-Christ character. Risk: Critical (inherited) — the mandatory qualifier must remain even while the text argues the Law is being set aside, since dropping the qualifier here risks implying Israel’s Torah collapses into mere discardable custom rather than a divinely-given, purposefully-provisional covenant administration (cf. Doctrine 3, Superiority over Moses/Levitical Priesthood, and Doctrine 4, New vs. Old Covenant).

Chapter 8 — The New Covenant Announced (Jeremiah 31 Quoted)

• διαθήκη καινή / diathēkē kainē — [REUSED from core passage, see 9:15 above] Tsab Cog Lus Tshiab (Critical). This chapter is the letter’s other major covenant-vocabulary concentration point (8:6,8,9,10,13), quoting Jeremiah 31:31-34 in full. Risk: Critical (inherited).
• λειτουργός / leitourgos — [REUSED] tus ua haujlwm pab Vajtswv (baseline #12, Medium), 8:2, Christ as “minister” of the heavenly sanctuary.
• νόμους ἐπὶ καρδίας / nomous epi kardias — “laws upon [their] hearts” (8:10, quoting Jeremiah). Reuses [REUSED] Txoj Kevcai (Critical) + lub siab (heart/liver, the standard Hmong seat of the will, cf. baseline will_of_god entry #77). Risk: High — a positive, hope-filled use of the Law term (internalized, not merely external) that must not be flattened by the same Critical-risk caution applied to the Law’s condemning function elsewhere; requires nuanced teaching that this is the same Law now written by the Spirit on the heart, not a different, lesser law.
• παλαιόω / palaioō — “to become obsolete/old.” Hmong: qub thiab yuav ploj mus. Risk: Low.

Chapter 9 (verses 1-10, supplementing the core-passage treatment of vv.11-28 above)

• σκηνή / Holy Place structure terms — [REUSED, see v.11 above] lub Tsev Ntaub (Medium).
• λυχνία / trapeza / ἄρτοι τῆς προθέσεως — lampstand / table / bread of the Presence — furniture terms. [NEW] Hmong: teeb, rooj mov, mov coj ua pov thawj xa rau Vajtswv. Risk: Low, comprehension only.
• κιβωτὸς τῆς διαθήκης / kibōtos tēs diathēkēs — “ark of the covenant.” [NEW] Hmong: lub Thawv Sib Cog Lus, built on the new covenant term (cog lus, Critical). Risk: Medium, comprehension gap (a specific sacred chest, no native equivalent) plus inherited covenant-term sensitivity.
• ἱλαστήριον / hilastērion — “mercy seat / atonement cover” — the very word already fixed as [REUSED] in the baseline propitiation entry (#37, qhov theej txhoj kev txhaum, Critical), here referring to the literal gold cover of the ark (9:5) rather than to Christ’s atoning work directly (Romans 3:25). Risk: Critical (inherited) — must be handled with care: in ch.9 v.5 it is the physical object; in the baseline Romans usage it is the theological reality Christ fulfills. A teaching note should make the object-to-reality relationship explicit rather than letting hearers assume two unrelated meanings of the same Hmong phrase.
• χερουβίμ / cheroubim — “cherubim.” [NEW] Hmong: cov timtswv muaj tis (winged angelic beings), reusing [REUSED] tus timtswv (angel, High). Risk: Low-Medium, comprehension.

Chapter 10 — No More Sacrifice for Sin; Confidence to Draw Near; Warning Against Willful Sin

• προσέρχομαι / proserchomai — “to draw near, approach.” [NEW] Hmong: txav los ze (rau Vajtswv). Risk: Medium-High — this is the core vocabulary of Doctrine 8 (Access to God through Christ’s Blood, 10:19-22, echoing 4:16, 7:19, 12:22); must always be anchored to “through the blood of Christ” / “through the curtain, that is, his flesh” to prevent the access-language being heard as a technique or achievable spiritual attainment rather than a Christ-secured, already-granted standing.
• παρρησία / parrēsia — “boldness, confidence, freedom of speech.” [NEW] Hmong: kev ua siab loj (los ntawm ntshav Yexus). Risk: Medium — comprehension-level, but must be distinguished from mere social boldness/bravado; this is a specifically Christ-secured confidence before God.
• βαπτισμοί / baptismoi — “washings” (plural, ceremonial ablutions, 10:22 cf. 6:2, 9:10) — a different sense from the singular Christian [REUSED] kev cai raus dej (baseline #45, High). Risk: High — [TRANSLATOR REVIEW NEEDED: 10:22, 6:2, 9:10 — plural ritual "washings" refer to repeated Jewish ceremonial ablutions, NOT the once-for-all Christian baptism; using the identical baseline term without a distinguishing plural/ritual-repetition marker risks implying Christian baptism is one of many repeatable purification rites, the very confusion the baseline #45 entry was designed to prevent]. Recommend distinct phrase tej kev ntxuav raws li kevcai (Yudas) for the plural OT sense, reserving kev cai raus dej exclusively for the singular Christian rite.
• ἐκδοχή κρίσεως / ekdochē kriseōs — “expectation of judgment.” Reuses [REUSED] kev txiav txim (judgment, Medium, cf. 9:27 above) and [REUSED] kev npau taws ntawm Vajtswv (wrath, baseline #31, High), 10:27 “a fury of fire.” Risk: High (inherited).
• ἑκουσίως ἁμαρτάνειν / hekousiōs hamartanein — “sinning willfully/deliberately.” [NEW] Hmong: txhaum tim txhaum ntsheev (sinning knowingly/deliberately). Risk: High — connects directly to the apostasy warning cluster (ch.6, ch.10, ch.12); must be distinguished from ordinary human moral failure to preserve the severity of the warning without implying ordinary struggling believers are in view.
• ὑπόστασις / hypomonē (endurance, confidence) — [REUSED] kev ua siab ntev (endurance, baseline #70, Low), 10:36.

Chapter 11 — The Faith of the Old Testament Saints

• πίστις / pistis — [REUSED] kev ntseeg (Medium), used as the chapter’s structuring term throughout (11:1 and every subsequent example). Risk: Medium (inherited) — 11:1’s definition (“the assurance of things hoped for, the conviction of things not seen”) must retain the connection to [REUSED] kev cia siab (hope, baseline addendum, Low) established in the Romans TM, since Hebrews explicitly defines faith partly in terms of hope.
• ὑπόστασις / hypostasis (11:1, “assurance/substance”) — [NEW] Hmong: kev ntseeg tas lub siab / lub hauv paus ruaj khov. Risk: Medium, dense philosophical term requiring a teaching gloss, no traditional-religion collision.
• μαρτυρέω / martyreō — [REUSED] witness family (tus timkhawv, baseline #72, Low), of the OT saints being “commended”/“witnessed to,” 11:2,4,5,39.
• ξένοι καὶ παρεπίδημοι / xenoi kai parepidēmoi — “strangers and exiles” (11:13). [NEW] Hmong: qhua thiab neeg tsiv teb tsaws chaw. Risk: Low — a strong positive cultural bridge, resonant with the Hmong historical experience of displacement and refugee migration; low collision risk, but flag for a possible teaching enrichment note (not a caution) highlighting this resonance.
• λογίζομαι / logizomai — [REUSED] suav / suav tias (baseline #40, Critical — reckon/impute), 11:19, “[Abraham] considered/reckoned that God was able to raise [Isaac] even from the dead.” Risk: Critical (inherited) — here used for reasoning/confident reckoning about God’s power to resurrect rather than forensic justification; must not be confused with the imputed-righteousness sense, though the same verb, requiring a contextual note distinguishing the two uses of suav.
• κρείττων ἀνάστασις / kreittōn anastasis — “a better resurrection” (11:35). Hmong: kev sawv hauv qhov tuag rov qab los uas zoo dua. Risk: Low-Medium.

Chapter 12 — Perseverance, Discipline, and the Unshakeable Kingdom

• νέφος μαρτύρων / nephos martyrōn — “cloud of witnesses.” [REUSED] tus timkhawv (Low), 12:1.
• ὑπομονή / hypomonē — [REUSED] kev ua siab ntev (Low), 12:1,7.
• παιδεία / paideia — “discipline, training” (as of a father). [NEW] Hmong: kev qhuab qhia / kev cai ntuas (fatherly training/correction). Risk: Medium-High — must be carefully distinguished from Hmong traditional belief that misfortune/suffering is punishment sent by displeased ancestors or spirits requiring ritual appeasement to lift; Hebrews 12:5-11 frames divine discipline as evidence of genuine sonship and loving fatherly formation, the opposite emotional/relational valence of appeasing an angered spirit, and this contrast must be taught explicitly.
• βασιλεία ἀσάλευτος / basileia asaleutos — “unshakeable kingdom.” [REUSED] lub Nceeg Vaj ntawm Vajtswv (baseline #68, Low) + qualifier [NEW] tsis muaj leej twg yuav dhia tau (that cannot be shaken). Risk: Low-Medium.
• Σιὼν / Ἰερουσαλὴμ ἐπουράνιος — Zion / heavenly Jerusalem — proper nouns, transliterated Xi-oo, Yeluxalees saum ntuj ceeb tsheej. Risk: Low.
• πυρὶ καταναλίσκον / pyri katanaliskon — “consuming fire.” Reuses [REUSED] kev npau taws ntawm Vajtswv family (wrath, High), 12:29. Risk: High (inherited).
• ῥίζα πικρίας / rhiza pikrias — “root of bitterness.” Hmong: cag ntawm kev daj siab. Risk: Low-Medium, comprehension.

Chapter 13 — Closing Exhortations: Love, Sacrifice of Praise, Benediction

• φιλαδελφία / philadelphia — “brotherly love.” Reuses [REUSED] kev hlub (baseline addendum, Low) + kwvtij. Risk: Low.
• θυσία αἰνέσεως / thysia aineseōs — “sacrifice of praise.” [REUSED] khoom fij domain (baseline #64/living-sacrifice pattern, High), explicitly redirected to praise/thanksgiving rather than atonement. Risk: High (inherited) — must retain the same discipline as Romans 12:1’s living sacrifice: explicitly ethical/devotional, never atoning, never appeasement-adjacent.
• ἔξω τῆς παρεμβολῆς / exō tēs parembolēs — “outside the camp” (13:13, Christ’s suffering location, applied typologically to the sin-offering burned outside the camp). Hmong: sab nraud ntawm lub yeej. Risk: Low-Medium, comprehension, minor typological link back to ch.9’s sacrificial system.
• πείθεσθε τοῖς ἡγουμένοις / peithesthe tois hēgoumenois — “obey your leaders.” Reuses [REUSED] kev mloog lus (obedience family, Medium). Risk: Medium (inherited).
• χάρις μεθ’ ὑμῶν / charis meth’ hymōn — closing benediction. [REUSED] txiaj ntsim (Critical), 13:9,25.

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Summary of Full-Book Coverage

All thirteen chapters of Hebrews have been reviewed. Chapters 1-13 each contribute load-bearing vocabulary; no chapter is doctrinally “thin” in this letter — every chapter advances at least one of the nine assigned doctrines. Terms already fixed in the baseline Hmong Romans TM (Vajtswv, tus Tswv, Yexus Khetos, Leej Txiv, Vaj Ntsuj Plig, Leej Tub ntawm Vajtswv, txiaj ntsim, kev thaj yeeb, kev ntseeg, lus cog tseg, Txoj Kevcai (ntawm Vajtswv / Mauxes), tej kev paub zoo paub phem hauv lub siab, kev npau taws ntawm Vajtswv, txhaum / kev txhaum, qhov theej txhoj kev txhaum, kev txhiv, suav / suav tias, txoj kev tuag, kev cai raus dej, kev raug ua kom dawb huv, txoj sia nyob mus ib txhis, lub siab tawv, tus qub txeeg qub teg, lub yeeb koob, hwjchim, kev cawm dim / cawm, khoom fij uas muaj txoj sia nyob, lub Nceeg Vaj ntawm Vajtswv, kev ua siab ntev, pehawm / pab teev, tus timkhawv, ua tsaug, lub ntiajteb, Vajtswv lub siab nyiam, ib yam khoom plig ntawm Vaj Ntsuj Plig, Vaj Lug Kub, kev hlub, kev cia siab, txoj kev khuv leej, lub cev nqaij tawv, tej uas raug tsim los, tus Tub Txib) are reused verbatim throughout with zero deviation. Hebrews contributes a substantial new vocabulary layer — chiefly the priesthood, tabernacle, and covenant terminology clustered in chapters 5-10 — logged above for formal TM-revision review in 08_core_glossary.md.