Hosea — Phase 1 Semantic Analysis (Hmong Language Package)

0. Methodology Note — Source-Language Correction

Hosea is a book of the Hebrew prophetic canon (Nevi’im), composed in Biblical Hebrew, not Koine Greek. Unlike Romans, there is no single Greek original to analyze; the Greek Septuagint (LXX) translation of Hosea exists as a secondary witness and is noted only where it clarifies an ambiguous Hebrew term or where a New Testament author (e.g., Paul in Romans 9:25-26 quoting Hosea 1:10/2:23; Matthew quoting Hosea 6:6 and 11:1) cites Hosea through the Greek. All primary lexical analysis below therefore proceeds from the Masoretic Hebrew text, with fields: Hebrew word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Hmong) rendering risk — the same field set mandated for the curriculum, adapted to the correct source language. This correction is made explicitly so that no future Phase 2 process mistakenly treats Hosea’s vocabulary as Greek-derived.

This analysis is bound by the Romans Hmong Language Package baseline (assets/translation_memory.json, assets/bible_term_registry.json, assets/doctrine_risk_registry.json, 12_ai_translation_requirements.md). Every term already fixed in that baseline (Vajtswv, tus Tswv, txiaj ntsim, kev cawm dim, Txoj Kevcai, dab mlom, kev txhiv, txoj kev khuv leej, kev cia siab, kev npau taws ntawm Vajtswv, txoj kev tuag, kev hlub, Vaj Ntsuj Plig, etc.) is reused exactly, with the same qualifier-phrase enforcement rules, in every Hosea occurrence below. New terms required by Hosea’s distinct Hebrew vocabulary and marriage/covenant-lawsuit genre are flagged as NEW ENTRY and proposed for TM-revision review, per the baseline’s extension protocol (§2.4 of 12_ai_translation_requirements.md).

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Part A — Core Passage Verse-by-Verse: Hosea 11:1-9

Hosea 11:1-9 is the theological anchor of this curriculum: God’s fatherly, unbreakable love for Israel/Ephraim, held in tension with Israel’s persistent unfaithfulness and God’s own internal “turning” of compassion that overrules deserved judgment (v.8-9). It is the single densest concentration of terms serving Doctrines 1 (“Steadfast Love”), 4 (“Judgment and Compassion Held Together”), and 5 (“Call to Return”) in the book.

Loos 11:1 — “When Israel was a child, I loved him, and out of Egypt I called my son.”

(Citation format follows the established Loos [chapter]:[verse] convention for cross-book consistency; within Hosea itself, citations use Hauxeyas [chapter]:[verse] — see §7 rendering below.)

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
נַעַר	na’ar	boy, youth, child	infant to young man; also “servant” in some contexts	child, boy, youth	Israel in its national infancy (the Exodus generation), evoking parental tenderness, not mere historical reference	”menyuam yaus” (child) — Low. Stable, no collision.
אָהַב	ahav	to love	affectionate attachment, covenantal loyalty, marital love, parental love (wide range)	loved	God’s love here is paternal, freely initiated, prior to any merit or response from Israel — foundational to Doctrine 1	Reuse baseline kev hlub (Romans TM “love,” agapē parallel). Low-Medium — must be taught that Hosea’s ahav here is unilateral, parental, and prior to relationship, which strengthens rather than conflicts with the existing TM entry.
קָרָא	qara	to call, to summon, to proclaim	calling by name, summoning, inviting, proclaiming	called	God actively summons Israel out of bondage — the same verb recurs in 11:2 and 11:7 with tragic irony (the more God/the prophets called, the more Israel fled)	hu — High. hu is the identical natural Hmong verb also used in the animistic soul-calling ritual hu plig (ritually calling a wandering soul back into the body). This is a partial positive bridge (God is, in a true sense, calling His people back) but requires explicit contrast-teaching per the Romans baseline’s forbidden-substitution precedent (§3.1: “hu… applied to ‘call on the name of the Lord’… suggests ritual soul-calling technique rather than personal trust/relationship”). Here the direction is reversed (God calling Israel, not Israel calling God), but the same collision risk applies and must be flagged: [TRANSLATOR REVIEW NEEDED: qara/hu — teach that God's "calling" is a personal, historical, covenantal summons (the Exodus), not a ritual soul-recall technique].
בֵּן	ben	son	male child; by extension, a people in covenant sonship	son	Israel as God’s covenant “son” — this typology is picked up by Matthew 2:15 applying the verse to Christ, and resonates with the Romans TM entries son_of_god and adoption_as_sons	Reuse baseline pattern from Leej Tub ntawm Vajtswv / raug muab coj los ua me tub (ntawm Vajtswv) — here applied nationally to Israel rather than to Christ or individual believers; render as “kuv tus tub” (my son). Medium — must not be confused with the unique divine Sonship of Christ (son_of_god) despite the shared vocabulary; a teaching note distinguishing corporate covenant sonship (Israel) from unique eternal Sonship (Christ) is required.

Loos 11:2 — “The more they called them, the more they went from them: they sacrificed unto the Baals, and burned incense to carved images.”

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
קָרָא	qara	called (here: the prophets calling Israel)	see above	called, summoned	The prophetic call is met with flight, not repentance — establishing the pattern that recurs through Doctrine 5’s call-to-return	Same as above (hu) — High, same flag applies.
זָבַח	zabach	to slaughter (for sacrifice)	ritual slaughter and offering of an animal	sacrificed, offered	Israel actively directs cultic worship — literal sacrificial ritual — to the Baals instead of YHWH	”muab tsiaj txhu fij” (to offer an animal in sacrifice) — reuse the fij vocabulary family already flagged Critical in the Romans baseline (living_sacrifice, propitiation_atoning_sacrifice). Critical — here fij is directed toward false gods (Baalim), the negative pole the baseline warns against; must be explicitly marked as illegitimate/idolatrous sacrifice, in contrast to qhov theej txhoj kev txhaum (Christ’s atonement) and khoom fij uas muaj txoj sia nyob (the believer’s living sacrifice).
בַּעַל / בְּעָלִים	Ba’al / Ba’alim	master, husband, owner; proper name(s) of the Canaanite storm/fertility god(s)	(a) common noun “lord/master/husband”; (b) proper divine name(s), plural for local Baal-shrines	Baal(s), Lord(s), husband(s)	The wordplay is central to Hosea (esp. 2:16): the very word for “husband/master” IS the name of the rival god, so calling YHWH “my Baal” was, in Israelite practice, indistinguishable from worshiping the storm-god	Transliterate as proper name Npa-as (plural: cov Npa-as) — High. Two distinct risks: (1) idol-collision, since Baal worship is functionally identical to the dab (spirit) veneration the Romans baseline already treats under idol/dab mlom; (2) the lost wordplay with “husband/master,” which in Hebrew is the same lexeme used for God’s own self-description as Israel’s husband (2:16, 2:19-20) — Hmong has no single word carrying both senses, so this pun cannot be reproduced lexically and requires an explicit footnote at 2:16-17 explaining the wordplay rather than attempting a forced Hmong pun.
פְּסִילִים	pesilim	carved/graven images	idols made by carving wood or stone	graven images, idols, carved images	Concrete cultic objects of worship, condemned as lifeless human artifacts	Reuse baseline dab mlom (idol). High — consistent with Romans TM idol entry; correct as-is, must not be softened to generic “statue.”

Loos 11:3 — “I taught Ephraim to walk, taking them by their arms; but they did not know that I healed them.”

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
אֶפְרַיִם	Ephraim	proper name (a son of Joseph; by metonymy, the whole Northern Kingdom)	tribal name; poetic stand-in for all Israel in Hosea	Ephraim	Hosea’s most frequent name for the Northern Kingdom — used more often than “Israel” itself in this book	Efalayees (transliterated proper name) — Low, but flagged [TRANSLATOR REVIEW NEEDED: new proper name, confirm consistent transliteration across all ~37 occurrences in Hosea].
תרגלתי (from רָגַל)	tirgalti (regel = foot)	I taught to walk / I trained the feet of	parental teaching of an infant’s first steps	taught to walk, trained	Continues the parental-tenderness imagery of v.1 — an intimate, hands-on nurturing image	”qhia kom taug kev” (taught to walk) — Low. Concrete, transfers well; no collision.
יָדַע	yada	to know	intellectual knowledge; relational/experiential knowledge; covenantal recognition; (elsewhere) marital intimacy	knew, recognized, acknowledged	Israel’s tragic ignorance — they did not recognize/acknowledge God’s healing hand, a deeper covenantal failure than mere factual ignorance	NEW ENTRY — see Glossary; render “tsis paub tias” / “tsis lees paub” (did not know/acknowledge) — High. This is the same root that carries deep covenantal-relational freight in 2:20; 4:1,6; 6:3,6; 13:4-5. Must be distinguished from casual factual “paub” (know a fact) by consistent contextual glossing as relational/covenantal recognition.
רָפָא	rapha	to heal	physical healing, restoration, repair	healed	God as physician of His people — recurs climactically in 14:4 (“I will heal their backsliding”)	NEW ENTRY — “kho kom zoo” (heal, make well) — Medium. No direct collision, but must be distinguished from shamanic healing-ritual vocabulary (ua neeb kho mob — spirit-negotiation healing); teaching note required that God heals directly and completely, not through ritual intermediation.

Loos 11:4 — “I led them with cords of kindness, with bands of love, and I became to them as one who eases the yoke on their jaws, and I bent down to them and fed them.”

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
חֶבְלֵי אָדָם	chevlei adam	cords/ropes of a man, i.e., “human/humane cords”	gentle, human (as opposed to harsh/animal) bonds	cords of a man, cords of kindness, human kindness	God’s guidance pictured as gentle, humane restraint — not force but relationship	NEW ENTRY — “txoj hlua ntawm tib neeg kev hlub” (cords of human kindness) — Medium. Concrete rope/leading imagery transfers well (draft-animal leading is familiar in agrarian Hmong context); risk is purely comprehension-level, no collision.
עֲבֹתוֹת אַהֲבָה	avotot ahavah	bands/ropes of love	binding cords, specifically of love	bands of love, cords of love	Reinforces v.4a; love as the binding, not coercive, force holding the covenant relationship together	Reuse baseline kev hlub within the phrase “txoj hlua ntawm kev hlub” (ropes/bands of love). Low-Medium.
עֹל	ol	yoke	wooden crossbar for draft animals; metaphor for burden/servitude	yoke	God as one who lightens, not imposes, the yoke — an image of relief, not oppression	”lub quab” (yoke) — Low. Familiar agrarian image; transfers cleanly.
אכיל (from אָכַל)	‘akhil (hiphil of akhal)	to feed, give food to	causing to eat, nourishing	fed, gave food to	Continues parental-provision imagery; God as the one who bends down (like a parent to a small child) to feed	”pub mov noj” (gave food to eat) — Low.

Loos 11:5 — “He shall not return to the land of Egypt, but Assyria shall be his king, because they refused to return.”

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
שׁוּב	shuv	to return, turn back	physical return, and by extension, repentance/covenant return	return, turn back, repent	The pivotal wordplay-root of the whole book — physical return to bondage (negative, ironic) here, contrasted with the positive covenantal “return” (repentance) demanded in 6:1, 14:1-2, and denied in 11:5b (“they refused to return”)	NEW ENTRY — see Glossary. Two senses must be kept distinguishable in Hmong: neutral/negative physical-return (“rov qab mus” — go back) vs. covenantal repentance-return (“rov qab los cuag Vajtswv” — return to God). High — the entire “Call to Return” doctrine depends on hearers recognizing these as the same Hebrew root deployed ironically; a teaching note explaining the wordplay is required.
מָאֵן	ma’en	to refuse	stubborn refusal, unwillingness	refused	Describes Israel’s settled, willful rejection of the call to covenant return	”tsis kam” (refused, unwilling) — Low-Medium.
מֶלֶךְ	melekh	king	human monarch (contrasted implicitly with YHWH as true king)	king	Assyria’s king replaces YHWH’s kingship over Israel as a consequence of covenant unfaithfulness — political judgment	NEW ENTRY — “tus vaj ntxwv” (king) — Low. Stable term for human kingship; not to be confused with lub Nceeg Vaj ntawm Vajtswv (kingdom of God, Romans TM).

Loos 11:6 — “The sword shall whirl against his cities, consume the bars of his gates, and devour them because of their own counsels.”

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
חֶרֶב	chereb	sword	weapon of war; by extension, warfare/military judgment	sword	Concrete image of the judgment half of Doctrine 4 (judgment held together with compassion)	“rab ntaj” (sword) — Low.
כָּלָה	kalah	to complete, consume, finish, destroy	exhaustive completion, whether of blessing or destruction	consume, destroy, finish	Total, exhausting destructive effect of judgment	”kub hnyiab tag” / “puas tsuaj tag” (consume/destroy completely) — Low-Medium.
מֹעֵצָה	mo’etsah	counsel, plan, device	schemes, plans, policy	counsels, schemes, devices	The judgment is explicitly tied to Israel’s own political scheming (alliances with foreign powers as substitutes for trust in God) — connects to the “lovers” imagery (foreign alliances as unfaithfulness)	“tej lus tuav lub siab npaj” (their own plans/schemes) — Low-Medium.

Loos 11:7 — “My people are bent on turning away from me; and though they call them to the Most High, none exalts him.”

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
מְשׁוּבָה	meshuvah	turning away, backsliding, apostasy	the noun-form counterpart of shuv — a settled disposition of turning away rather than toward God	backsliding, apostasy, turning away	The tragic wordplay of the chapter: the same root that means “return [to God]” (positive) here names Israel’s entrenched “turning-away” (negative) — a people defined by the wrong direction of the very verb that should describe repentance	NEW ENTRY — see Glossary; “kev tig rov qab ntawm Vajtswv” (turning away from God, apostasy) — High, paired contrastively with shuv/return; both must be taught together as two directions of the same root idea.
עַל	’al (here as divine epithet, “the Most High” — reading follows Masoretic tradition, with textual difficulty noted by commentators)	high, upward; here a divine title	epithet for God (“the One on high”)	the Most High	Even when called upward to God, “none exalts him” — the tragic climax of Israel’s resistance to the very calling described in v.1-2	”tus uas nyob siab tshaj plaws” (the One who is highest/exalted above all) — Low-Medium, textual-difficulty note recommended for translators ([TRANSLATOR REVIEW NEEDED: textual variants in 11:7b]).

Loos 11:8 — “How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart recoils within me; my compassion grows warm and tender.”

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
אֵיךְ	’eikh	how?	rhetorical exclamation of anguish/impossibility, repeated 4x in this verse	how can I…, how shall I…	The most emotionally exposed verse in the book — God’s own internal anguish over the prospect of fully executing deserved judgment; central textual support for Doctrine 4	”yuav ua li cas…” (how could I…) repeated for rhetorical force — Low, but the theological weight is Critical: this verse must never be flattened into a simple “God decided not to judge” statement; the anguished, relational tone of the repeated “how” must be preserved in any paraphrase or teaching note.
אַדְמָה / צְבֹאִים	Admah / Tseboyim (Zeboiim)	proper names of two cities destroyed with Sodom and Gomorrah (cf. Deut 29:23)	historical/geographical proper names	Admah, Zeboiim (Zeboim)	Invoking total, final, Sodom-like destruction as the deserved but withheld judgment	Transliterate as proper names Admas / Xenpauyees, footnoted with a one-line gloss (“cities destroyed alongside Sodom and Gomorrah, Genesis 19”) — Low, comprehension-gap only.
נֶהְפַּךְ	nehpakh	turned over, overturned	reversal, upheaval (the same root used for the overthrow of Sodom itself — a deliberate irony: God’s heart is “overturned” instead of the cities)	is turned, is overturned, recoils	God’s own heart undergoes an “overturning” — poetic irony playing against the overturning of Admah/Zeboiim	”tig hloov” / “ntxeev hloov” (turned/overturned) applied to “siab” (heart/liver) — Medium-High. Must be handled with theological care: this is anthropomorphic, relational language depicting God’s covenant compassion prevailing, not a claim that God is unstable, capricious, or subject to change of essential being (contrast with the capricious ancestor/spirit-anger the Romans baseline already flags under wrath_of_god). A teaching note distinguishing this from arbitrary spirit-anger reversal is required.
לֵב	lev	heart (here: seat of will/emotion, cf. Hmong siab)	inner self, will, emotion, mind	heart	The organ of decision and compassion	”lub siab” (liver/heart, the culturally standard seat of emotion and will in Hmong, as already established for will_of_god and conscience in the Romans baseline) — Low, consistent reuse of an established idiom-anchor.
נִחוּמִים	nichumim	compassions, relentings (from nacham, to be sorry, comforted, or to relent)	compassion, tenderness, relenting, comfort	compassion, tenderness, my compassion(s) grow warm	God’s compassion is “kindled”/“grows warm together” — vivid emotional intensity language	NEW ENTRY — “kev khuv leej tig los hlub” (compassion turning to warm love within) — High. Must be taught carefully alongside the reused baseline mercy entry (txoj kev khuv leej) without implying God changes His eternal character; this is relational, covenantal language of God’s compassion prevailing over deserved wrath, central to Doctrine 4.

Loos 11:9 — “I will not execute my burning anger; I will not again destroy Ephraim; for I am God and not a man, the Holy One in your midst, and I will not come in wrath.”

Hebrew	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hmong Rendering & Risk
חֲרוֹן אַף	charon aph	burning of the nose (idiom for fierce anger)	fierce, burning anger	fierceness of anger, burning anger	The deserved judgment described in v.5-6 is explicitly withheld — same domain as the Romans TM wrath_of_god	Reuse baseline kev npau taws ntawm Vajtswv (wrath of God). High — consistent with Romans TM; here the doctrinal point is that this righteous wrath is held back by God’s own compassion, not that it does not exist; must not be taught as “God was never really angry.”
שׁוּב	shuv	return, do again	here idiomatically “I will not again…“	again, return to (do)	A third distinct sense of the shuv root in this short passage (physical return v.5, apostasy-noun v.7, “not again” idiom v.9) — reinforces the need for a dedicated teaching note on this root’s range	Rendered idiomatically as “tsis rov qab” (will not again) — Medium, same root-family flag as shuv/meshuvah above.
אֵל וְלֹא־אִישׁ	El ve-lo ish	God, and not a man	ontological contrast between divine and human nature	God and not man	The theological ground for God’s capacity to hold judgment and compassion together perfectly, unlike a human whose anger, once provoked, typically runs to completion	”kuv yog Vajtswv, tsis yog neeg” (I am God, not a human being) — Low-Medium, straightforward but doctrinally load-bearing; should be taught alongside Romans’s Trinitarian/divine-nature material for consistency across curricula.
קָדוֹשׁ	Qadosh	Holy One	ritual/moral purity; transcendent otherness; a frequent divine title	the Holy One	Divine title grounding God’s trustworthy character — He will not act like a capricious, provokable spirit	NEW ENTRY — “Tus Dawb Huv” (the Holy One) — Medium. Reuses the dawb huv root already flagged in the Romans baseline (sanctification) as colliding with folk ritual-purity concepts; here applied as a divine title rather than a process-word, the collision risk is lower but not zero — hearers should not imagine God’s holiness as ritual-avoidance-of-contamination (the folk-shamanic frame) but as God’s own transcendent, trustworthy moral perfection.
קִרְבֵּךְ	qirbekh	in your midst	spatial/relational nearness	in your midst, among you	God’s holy presence dwells with, not merely observes from a distance, His covenant people — anticipates in_christ_union_formula themes from the Romans baseline, though here corporately/nationally rather than in the New-Covenant individual-union sense	”nyob hauv nej nruab nrab” (dwelling in your midst) — Low-Medium.

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Part B — Whole-Book Chapter-by-Chapter Survey (Hosea 1-14)

Chapter 1 — Hosea’s Marriage Command; the Symbolic Children

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
אֵשֶׁת זְנוּנִים	eshet zenunim	”wife of whoredom/harlotry”	wife of harlotry, promiscuous woman, wife of whoredom	The command itself enacts the book’s central metaphor: Hosea’s marriage to Gomer dramatizes God’s own covenant marriage to an unfaithful people (Doctrine 2 and 3 both begin here)	NEW ENTRY — “tus poj niam uas ua nkauj yi” (a wife who commits harlotry) — Critical. Central metaphor of the entire book; register must remain formal/literary, never crude, and must be taught as a prophetic sign-act, not gratuitous content. See Glossary entry harlotry_zanah.
גֹּמֶר / דִּבְלָיִם	Gomer / Diblayim	proper names (Hosea’s wife; her father)	Gomer, daughter of Diblaim	Minor proper names, load-bearing only as the narrative’s human referents	Transliterate Kaumaws / Divelais — Low, [TRANSLATOR REVIEW NEEDED: confirm standard transliteration if one already exists in any prior Hmong OT material].
יִזְרְעֶאל	Yizre’el	”God sows/scatters” (from zara, to sow/scatter)	Jezreel	Symbolic name: first a place of coming judgment (bloodshed of Jehu’s dynasty), later reversed into a name of agricultural blessing/restoration (2:22-23)	NEW ENTRY — “Yexeliyees (Vajtswv Tso Tawg / Vajtswv Tseb)” — Low-Medium, name-plus-meaning-gloss required at first occurrence and again at its positive reversal in 2:22-23.
לֹא רֻחָמָה	Lo-Ruhamah	”not pitied / not shown mercy” (from racham, womb-compassion)	Lo-Ruhamah, “No Mercy,” “Not Pitied”	Symbolic name declaring the (temporary) withdrawal of covenant compassion — reversed in 2:23	NEW ENTRY — “Lauv-Luhamas (Tsis Tau Txais Kev Khuv Leej)” — Medium. Shares its root with the reused baseline txoj kev khuv leej (mercy); the name’s positive reversal must reuse the identical root for consistency.
לֹא עַמִּי	Lo-Ammi	”not my people”	Lo-Ammi, “Not My People”	The covenant-breaking formula reversed — this exact verse (1:10) is quoted by Paul in Romans 9:25-26 to describe Gentile inclusion, making consistent Hmong rendering here directly relevant to the existing Romans Hmong Language Package	NEW ENTRY — “Lauv-Ami (Tsis Yog Kuv Haiv Neeg)” — High. Cross-reference flag: [CROSS-REFERENCE: Romans 9:25-26 quotes Hosea 1:10/2:23 — the Hmong rendering of "not my people/my people" here MUST be checked for consistency against any future Romans curriculum passage-specific rendering of Rom 9:25-26].

Chapter 2 — The Extended Marriage/Harlotry Metaphor; Covenant Renewal

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
זָנָה / זְנוּנִים	zanah / zenunim	to play the harlot / harlotry	fornication, prostitution, unfaithfulness	Israel’s pursuit of Baal-worship and foreign alliances described as marital infidelity — the controlling metaphor for Doctrine 2	See Glossary harlotry_zanah — Critical.
נָאַף	naaph	to commit adultery	violation of an existing marriage covenant (distinct from general zanah)	Specifically covenant-breaking infidelity (as opposed to zanah’s broader promiscuity sense) — reinforces Doctrine 2’s “covenant breaking” framing	NEW ENTRY adultery_naaph — “kev deev luag / kev sib deev” — Critical. Kept lexically distinct from zanah where the text distinguishes them; both require the same register and pastoral-sensitivity handling.
מְאַהֲבִים	m’ahabim	lovers (masc. plural participle of ahav)	lovers, paramours	Personifies the Baals and/or foreign political alliances as illicit “lovers” pursued instead of the true covenant “husband”	NEW ENTRY lovers_meahabim — “cov khub deev” (illicit lovers/partners) — High.
בַּעַל / בְּעָלִים	Ba’al(im)	see ch.11 above	Baal(s)	Recurs throughout; 2:16-17 contains the book’s key wordplay moment (“you will call me ‘my husband’ [ishi] and no longer call me ‘my Baal’ [ba’ali]“)	Npa-as — High, wordplay-loss flag as noted above; footnote mandatory at 2:16-17.
אִישִׁי / בַּעְלִי	ishi / ba’ali	”my husband” (from ish, man/husband) / “my Baal/master”	husband / master-lord	The verse deliberately retires the ambiguous “ba’ali” title (confusable with the god’s name) in favor of the unambiguous “ishi"	"kuv tus txiv” (my husband, ishi) vs. “kuv tus Npa-as / kuv tus tswv” (my Baal/master, ba’ali) — High, must be footnoted together as a single teaching unit explaining why God asks to be called “husband” rather than the ambiguous “master/Baal” title.
אֵרַשׂ	arash	to betroth	formal pledge of marriage prior to full marriage	God’s renewed covenant commitment pictured as a betrothal “forever,” in righteousness, justice, steadfast love, mercy, and faithfulness (2:19-20)	NEW ENTRY betroth_arash — “qhaib coj los ua kuv tus poj niam mus ib txhis” (betroth to be my wife forever) — Medium-High. Good cultural bridge via Hmong betrothal custom, but risk that Hmong bride-price practice (nqi tshoob) could suggest a transactional purchase rather than covenant pledge; must be distinguished from ch.3’s literal purchase of Gomer (which IS deliberately transactional/costly, for a different theological purpose — the cost of redemption).
חֶסֶד	chesed	steadfast/loyal love	covenant loyalty, lovingkindness, steadfast love, faithful love	First major occurrence of the book’s central relational-covenantal term (2:19), naming the quality of God’s covenant commitment that Israel violates and God nonetheless maintains — the lexical anchor of Doctrine 1	NEW ENTRY — see Glossary steadfast_love_chesed — Critical.
רַחֲמִים	rachamim	compassion, mercies (plural intensive of racham, womb)	tender mercy, compassion	Paired with chesed in 2:19 as part of the fourfold betrothal gift (righteousness, justice, chesed, rachamim)	Reuse baseline txoj kev khuv leej (mercy) — Medium, consistent with Romans TM’s mercy entry, kept lexically distinct from chesed/steadfast-love per the Romans baseline’s own note (§ mercy entry: “mercy and grace are theologically distinct… should not be flattened into one term” — the same discipline applies to mercy vs. chesed here).
אֱמוּנָה	emunah	faithfulness, reliability	steadiness, trustworthiness, fidelity	The fifth betrothal-gift term (2:20) — God’s own reliable, trustworthy character as the ground of the renewed covenant	NEW ENTRY faithfulness_emunah — “kev ncaj thiab kev ruaj khov” — Medium. Distinguish from chesed (loyal love) and from the Romans TM faith_believe (kev ntseeg, which is the human response of trust, not God’s own attribute).
יָדַע	yada	to know	see core-passage entry	”You shall know the LORD” (2:20) — covenant relational knowledge, echoing the marital “knowing” register of the surrounding metaphor	See Glossary know_yada_covenant — High.
עֵמֶק עָכוֹר	Emeq Akhor	Valley of Achor (“Valley of Trouble,” from Joshua 7)	proper place name reused symbolically	Transformed from a place of judgment (Achan’s sin, Joshua 7) into a “door of hope” (2:15) — direct doctrinal use of the Romans-TM-reused hope term	Place name “Lub Hav Akhaus,” paired with reused baseline kev cia siab (hope) for “door of hope” — “qhov rooj kev cia siab” — Low-Medium, comprehension-gap (unfamiliar place/story) requiring a one-line footnote referencing Joshua 7.

Chapter 3 — Hosea Buys Back Gomer

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
קָנָה	qanah	to buy, acquire, purchase	to buy, redeem by purchase	Hosea pays silver and barley to reclaim Gomer from her degraded state — a lived parable of costly redemption, distinct from the covenantal “betrothal” of ch.2	Reuse baseline kev txhiv (redemption) — Medium, consistent with Romans TM redemption; here the purchase is literal and narrative (a real transaction), which actually strengthens the “price-payer” anchoring the Romans baseline already requires (“needs anchoring to Christ as price-payer” — Hosea 3 supplies a vivid Old Testament enactment of that very principle).
כֶּסֶף / שְׂעֹרִים	kesef / se’orim	silver / barley	money and grain, a mixed and modest price	The specific, humble price (fifteen shekels of silver and a homer and a half of barley) underscores Gomer’s degraded market value and the costliness/humility of the redeeming love enacted	”nyiaj / qeb” (silver/money, barley) — Low, concrete economic details, no collision.
יָמִים רַבִּים	yamim rabbim	many days	an extended, unspecified period of discipline/waiting	Gomer must wait, set apart, before restoration — pictures Israel’s coming exile-discipline before eventual restoration (3:4-5)	“ntau hnub” (many days) — Low.

Chapter 4 — The Covenant Lawsuit Against Israel

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
רִיב	riv	legal dispute, lawsuit, controversy	contention, case, indictment	Formal covenant-lawsuit genre opening (“the LORD has a controversy with the inhabitants of the land,” 4:1) — God as covenant plaintiff	NEW ENTRY covenant_lawsuit_riv — “Vajtswv txoj kev foob thiab tsis txaus siab” (God’s legal case/complaint) — Medium. Good cultural bridge via Hmong village-dispute/lawsuit concept (plaub ntug), consistent with the Romans baseline’s use of village-court imagery for no_condemnation.
דַּעַת אֱלֹהִים	da’at Elohim	knowledge of God	see yada above, nominal form	”There is no knowledge of God in the land” (4:1) — the diagnosis underlying all the covenant violations that follow	See Glossary know_yada_covenant — High.
אָלֹה וְכַחֵשׁ וְרָצֹחַ וְגָנֹב וְנָאֹף	alah, kachash, ratsach, ganav, naaph	swearing (false oath), lying, murder, stealing, adultery	a Decalogue-echoing sin-list	Concrete covenant violations flowing from the knowledge-vacuum, tying Hosea’s diagnosis to the Mosaic Law itself	Reuse baseline txhaum / kev txhaum (sin) for the general category, with each specific sin rendered by ordinary Hmong vocabulary (twv lus dag, dag ntxias, tua neeg, nyiag, deev luag) — Low-Medium collectively, since each individual sin-term is a stable existing Hmong moral vocabulary item; the list itself is theologically significant as an echo of the Ten Commandments and should be footnoted as such.
רוּחַ זְנוּנִים	ruach zenunim	”a spirit of whoredom”	a disposition, mindset, or controlling impulse bent toward harlotry	Personifies Israel’s compulsive idolatrous unfaithfulness as an internal controlling force (4:12; recurs 5:4)	NEW ENTRY spirit_of_whoredom — Critical. This phrase MUST NOT be rendered using ntsuj plig or Vaj Ntsuj Plig in any form, per the Romans baseline’s absolute prohibition on confusing the Holy Spirit’s fixed collocation with any other “spirit” referent, and per the same baseline’s caution (indwelling_sin) against language that sounds like animistic spirit-possession. Render descriptively: “lub siab uas raug kev ua nkauj yi kav” (a heart/disposition ruled/controlled by harlotry) — avoiding both ntsuj plig vocabulary and any suggestion of literal dab possession.
כֹּהֵן	kohen	priest	cultic office-holder	Hosea indicts the priests specifically for failing to teach the knowledge of God (4:6, 4:9)	NEW ENTRY — “pov thawj” (priest, an existing loanword/established term in Hmong Christian usage from the Old Testament priestly office) — Low-Medium, distinct from priestly_minister (leitourgos) in the Romans baseline, which describes a NT ministry role without literal cultic priesthood; here the referent IS literal OT cultic priesthood, so no collision, but the terms should not be merged.

Chapter 5 — Warning of Judgment; Israel Seeks but Does Not Find

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
שׁוֹפָר	shofar	ram’s-horn trumpet	war/alarm signal instrument	Sounding the alarm of coming judgment (5:8)	“raj kub yaj” or descriptive “raj txawj xyuas kub” (ram’s-horn trumpet) — Low-Medium, comprehension-gap (unfamiliar instrument), footnote recommended.
בָּקַשׁ	baqash	to seek	to search for, seek earnestly	”They shall go with their flocks and herds to seek the LORD, but they will not find him” (5:6) — seeking without genuine covenant return is fruitless	”nrhiav” (seek) — Low, but theologically paired with shuv (see below) as a contrast: ritual-seeking without repentant returning fails.
שׁוּב	shuv	return	see above	”till they acknowledge their guilt and seek my face” (5:15) anticipates 6:1’s positive call	See Glossary return_repent_shuv — High.

Chapter 6 — “Come, Let Us Return”; “I Desire Mercy, Not Sacrifice”

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
שׁוּב	shuv	return	see above	”Come, let us return to the LORD” (6:1) — the paradigm call-to-repentance verse for Doctrine 5	See Glossary return_repent_shuv — High.
טָרַף / רָפָא	taraph / rapha	tore / healed	wounding and healing paired	”He has torn, that he may heal us” (6:1) — judgment and restoration from the same divine hand	”dua/rhuav” (tear) paired with reused rapha entry (“kho kom zoo,” heal) — Medium. Must be taught carefully: God’s discipline and God’s healing are not two competing powers (as a shaman’s affliction/appeasement cycle might imply) but one coherent covenantal purpose — explicit contrast-teaching against a shamanic affliction-and-appeasement reading is recommended.
קוּם	qum	to arise, stand up	rising, being raised up	”On the third day he will raise us up” (6:2) — later resonant with resurrection typology, quoted/echoed in NT patterns (though not a direct NT citation)	“sawv” (arise/rise up) — Low-Medium, flag [TRANSLATOR REVIEW NEEDED: possible typological resonance with resurrection language — confirm cross-reference handling with any future Gospel/1 Corinthians 15 curriculum].
חֶסֶד	chesed	steadfast love	see above	”I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings” (6:6) — quoted twice by Jesus (Matt 9:13; 12:7); the single most doctrinally central verse in the book for Doctrine 1	See Glossary steadfast_love_chesed — Critical. [CROSS-REFERENCE: this verse is directly quoted by Jesus in Matthew — any future Gospel-of-Matthew Hmong curriculum MUST reuse the identical chesed rendering established here].
זֶבַח / עֹלָה	zebach / olah	sacrifice / burnt offering	ritual animal offerings	Contrasted with chesed and da’at — not a rejection of sacrifice altogether but of ritual observance divorced from covenant loyalty and relational knowledge	Reuse baseline fij family — High, with the same disambiguation discipline as the Romans baseline’s living_sacrifice/propitiation entries: must be taught that Hosea 6:6 critiques ritualism-without-covenant-loyalty, not sacrifice itself, and must not be read as devaluing Christ’s own atoning sacrifice.
בְּרִית	berith	covenant	formal binding agreement/treaty	”Like Adam, they transgressed the covenant” (6:7)	See Glossary covenant_berith — Critical/High.

Chapter 7 — The Oven, the Silly Dove; Failed Repentance

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
תַּנּוּר	tannur	oven, baking-furnace	a heated household clay oven	Metaphor for Israel’s political and moral corruption “heating up” internally (7:4,6-7)	“lub qhov cub” (oven) — Low-Medium, comprehension-gap (unfamiliar type of oven), illustrative note recommended.
יוֹנָה	yonah	dove	bird, symbol of foolish flightiness	”Ephraim is like a dove, silly and without sense” (7:11), oscillating between Egypt and Assyria instead of trusting God	”nquab” (dove) — Low, concrete image transfers.
שׁוּב	shuv	return	see above	”They return, but not upward [to the Most High]” (7:16) — another ironic negative deployment of the root	See Glossary return_repent_shuv — High, same root-family flag.

Chapter 8 — Sowing Wind, Reaping Whirlwind; the Calf of Samaria

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
רוּחַ	ruach	wind (natural, not the divine Spirit)	wind, breath, spirit (context-dependent)	“They sow the wind and reap the whirlwind” (8:7) — the futility and multiplied consequence of covenant-breaking policy	NEW ENTRY wind_ruach_natural — “cua” (wind) — Low, but flagged for explicit disambiguation: this occurrence must never be rendered with ntsuj plig/Vaj Ntsuj Plig vocabulary; Hmong already has a clean, unambiguous word for natural wind (cua), so the actual collision risk is minimal, but the shared Hebrew root with “Spirit” makes this worth logging so no future generation process confuses the two senses.
עֵגֶל	egel	calf (young bull)	golden calf idol (referencing Samaria’s calf-image, 8:5-6, and Bethel/Dan’s calves, cf. 10:5; 13:2)	Concrete idol-object, directly recalling the Exodus 32 golden calf apostasy — a paradigm case of covenant-breaking idolatry (Doctrine 2)	See Glossary golden_calf_egel — High.
תּוֹרָה	torah	law, instruction	God’s revealed covenant law/teaching	”I wrote for him the great things of my law, but they were regarded as a strange thing” (8:12)	Reuse baseline Txoj Kevcai (ntawm Vajtswv / Mauxes), mandatory qualifier retained — Critical, fully consistent with Romans TM entry; Israel’s treatment of the Law as “a strange thing” (i.e., foreign/irrelevant) directly illustrates the very collision (Law collapsed into generic, dismissible custom) the Romans baseline’s qualifier rule exists to prevent.
מִזְבֵּחַ	mizbeach	altar	place of sacrifice	”Israel has multiplied altars for sinning” (8:11)	“lub thaj” (altar) — Medium, reuse the cultic-object register established for fij; must be marked as illegitimate/idolatrous altars here, distinct from any legitimate worship context.

Chapter 9 — Days of Punishment; Exile and Barrenness

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
פְּקֻדָּה	pequddah	visitation, reckoning, punishment	oversight, appointed reckoning	”The days of punishment/visitation have come” (9:7) — judgment as God’s active, appointed reckoning, not random calamity	”hnub uas Vajtswv yuav txiav txim” (the day when God will judge/reckon) — Medium, must be distinguished from fatalistic “hmoov” (impersonal fate) vocabulary per the Romans baseline’s absolute prohibition on fate-language for God’s sovereign, personal action.
שַׁכּוּל / רֶחֶם	shakol / rechem	bereave (of children) / womb	miscarriage, childlessness, barrenness	Judgment pictured as reproductive barrenness/loss (9:11-14) — a severe judgment image requiring pastoral sensitivity	Descriptive Hmong phrasing (e.g., “tsis muaj menyuam” / “poob menyuam”) — Medium-High, register/sensitivity flag: [TRANSLATOR REVIEW NEEDED: pastoral sensitivity for reproductive-loss imagery in teaching contexts].
מָאַס	ma’as	to reject, despise, cast off	rejection, spurning	”My God will cast them off” (9:17)	“tso tseg / muab pov tseg” (cast off/reject) — Low-Medium.

Chapter 10 — The Empty Vine; Sow Righteousness, Reap Steadfast Love

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
גֶּפֶן	gephen	vine	grapevine	”Israel is a luxuriant vine” whose fruit is turned to idolatry (10:1)	NEW ENTRY vine_gephen — “tsob txiv hmab” (grapevine) — Low-Medium, comprehension-gap (grape cultivation unfamiliar to a highland Hmong agrarian context, though rice-paddy and fruit-tree agriculture are familiar) — recommend an illustrative note similar to the Romans baseline’s olive-tree handling.
עֵגֶל בֵּית אָוֶן	egel Beit-Aven	”calf of Beth-Aven” (wordplay: Bethel, “house of God,” mocked as Beth-Aven, “house of iniquity”)	idol at Bethel/Beth-Aven	Continues the golden-calf idolatry theme with a bitter wordplay on the shrine’s name	See Glossary golden_calf_egel — High; wordplay (Bethel/Beth-Aven) requires a footnote, similar to the Baal/husband wordplay in ch.2.
זִרְעוּ־לָכֶם לִצְדָקָה קִצְרוּ לְפִי־חֶסֶד	”sow for yourselves righteousness; reap steadfast love”	agricultural sowing/reaping metaphor	sow righteousness, reap in mercy/steadfast love	Direct pairing of tsedaqah (righteousness) and chesed (steadfast love) as agricultural outcomes of covenant faithfulness (10:12)	Reuse baseline Vajtswv txoj kev ncaj ncees (righteousness) and NEW ENTRY chesed together — Critical (chesed) / Critical (righteousness, per Romans TM), both requiring their established qualifier-and-teaching-note treatment.

Chapter 11 — Core Passage (vv.1-9, treated fully in Part A above) plus vv.10-12

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
שָׁאַג	sha’ag	to roar (like a lion)	roaring	”The LORD will roar like a lion… his children will come trembling” (11:10) — God’s future, restorative summons pictured as a lion’s roar that gathers rather than scatters	”nrov ntsuag/quaj nrov” (roar) — Low-Medium, concrete image transfers; must be distinguished in teaching from a purely threatening roar, since here it functions as a gathering call.
חָרַד	charad	to tremble	fearful trembling, awe	Children (exiles) “come trembling” from Egypt and Assyria (11:10-11) — awe-filled return, connecting back to the shuv/return theme	”ntshai tshee hnyo” (tremble in fear/awe) — Low.
כִּזָּב / רְמִיָּה	kazav / remiyah	lies / deceit	falsehood, treachery	”Ephraim surrounds me with lies” (11:12) — continuing indictment even as ch.11 closes on a note of restored hope	”kev dag ntxias” (deceit/lies) — Low, stable existing vocabulary.

Chapter 12 — Jacob Remembered; Deceitful Scales

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
יַעֲקֹב	Ya’aqov	Jacob (proper name)	the patriarch Jacob	Israel’s ancestor Jacob recalled — his striving with God/angel, weeping, and seeking favor (12:2-4) as a typological mirror of the nation’s own history	Transliterate Yakhauj (a standard existing Hmong Bible name for Jacob) — Low, reuse existing OT-name convention if already established elsewhere in Hmong Bible tradition; flag [TRANSLATOR REVIEW NEEDED: confirm existing standard Hmong spelling for "Jacob" from prior OT translation work].
מֹאזְנֵי מִרְמָה	moznei mirmah	scales/balances of deceit	dishonest weights, fraudulent commerce	”A merchant, in whose hands are false balances, he loves to oppress” (12:7) — commercial dishonesty as another expression of covenant unfaithfulness	”raj teev ntxias” or descriptive “tus lag luam ntxias luag” (dishonest scales/merchant) — Low-Medium, comprehension-level, no collision.
נָבִיא	navi	prophet	one who speaks on behalf of God	”By a prophet the LORD brought Israel up from Egypt, and by a prophet he was preserved” (12:13)	See Glossary prophet_navi — Low-Medium.

Chapter 13 — Death and Ransom; “O Death, Where Are Your Plagues?”

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
אָשַׁם / מוּת	asham / muth	guilt/trespass / to die	incur guilt, become guilty / to die	”When Ephraim trespassed through Baal, he died” (13:1) — idolatry pictured as a kind of spiritual death, a severe theological claim	Reuse baseline txhaum (sin/guilt) combined with txoj kev tuag (death, reused) — High, teaching note required distinguishing this “death” (spiritual/covenantal ruin through idolatry) from mere physical mortality.
מַסֵּכָה	massekhah	molten/cast image	idol cast from molten metal	”Silver… they make into idols, all of it the work of craftsmen” (13:2) — reinforces the golden-calf theme	Reuse baseline dab mlom (idol) — High, consistent with Romans TM.
יָדַע	yada	to know	see above	”I knew you in the wilderness” (13:5) — God’s covenant-founding relational knowledge of Israel from its earliest history	See Glossary know_yada_covenant — High.
פָּדָה / גָּאַל	padah / ga’al	to ransom / to redeem	to buy back, deliver by payment or kinship-right	”I will ransom them from the power of Sheol; I will redeem them from Death” (13:14) — quoted by Paul in 1 Corinthians 15:55 regarding resurrection victory	Reuse baseline kev txhiv (redemption) — Critical (elevated from Medium given the direct 1 Corinthians 15 cross-reference): [CROSS-REFERENCE: 1 Corinthians 15:55 quotes Hosea 13:14 — any future 1 Corinthians curriculum MUST reuse the identical Hmong rendering for "redeem/ransom from death" established here].
שְׁאוֹל / מָוֶת	Sheol / Mavet	the grave/realm of the dead / Death (sometimes personified)	Sheol, the grave, Death	Personified powers from which God promises deliverance	NEW ENTRY sheol_grave — “tub tuag teb” (realm/land of the dead) for Sheol; reuse baseline txoj kev tuag for Mavet — Medium, comprehension-level; must not be conflated with Hmong ancestral-spirit-realm concepts (the land of the dead in Hmong folk cosmology where ancestors are venerated) — a brief contrast-note is recommended distinguishing the biblical Sheol/Death-as-enemy-to-be-defeated from the ancestral-veneration cosmology.
נֹחַם	nocham	relenting, compassion (from nacham, same root as nichumim in 11:8)	compassion, relenting, pity	”Compassion is hidden from my eyes” (13:14b) — a difficult, debated verse (whether this clause continues the promise of v.14a or pivots back to warning)	Same root-family as nichumim — High, [TRANSLATOR REVIEW NEEDED: 13:14b syntax/tone is exegetically debated — confirm theological framing with human theologian before finalizing any paraphrase].

Chapter 14 — The Final Call to Return; Restoration Imagery

Hebrew	Transliteration	Literal/Range	English Variants	Theological Meaning	Hmong Rendering & Risk
שׁוּב	shuv	return	see above	”Return, O Israel, to the LORD your God, for you have stumbled because of your iniquity” (14:1) — the book’s climactic, positive call-to-repentance, resolving the tension built across every other shuv occurrence	See Glossary return_repent_shuv — High. This is the doctrinal capstone of Doctrine 5; must be rendered identically to every other positive shuv occurrence (6:1, 12:6) for consistency.
עָוֺן	avon	iniquity, guilt	moral guilt, twisted/bent wrongdoing	”You have stumbled because of your iniquity” (14:1)	Reuse baseline txhaum / kev txhaum (sin) — High, consistent with Romans TM.
פָּרִים שְׂפָתֵינוּ	parim sephateynu	”the bulls/calves of our lips”	verbal praise offered in place of literal sacrificial bulls	A striking reinterpretation of cultic sacrifice as verbal praise/thanksgiving (14:2) — directly relevant to the Romans baseline’s worship_serve_cultic and fij disambiguation discipline	See Glossary bulls_of_our_lips — Medium-High.
יָשַׁע	yasha	to save	deliverance, rescue	”Assyria shall not save us” (14:3) — repudiation of political/military salvation in favor of covenant trust in God	Reuse baseline kev cawm dim / cawm, here in the negative (“Assyria will NOT save”) contrasted with God as the only true Savior — High, consistent with Romans TM; note the OT context: the ultimate agent is YHWH/tus Tswv rather than an explicit “Yexus Khetos” anchor, since this predates the incarnation — teaching note should frame this as typological anticipation of the fuller NT revelation of salvation in Christ, not a contradiction of the Romans TM’s Christ-anchoring rule.
מַעֲשֵׂה יָדֵינוּ	ma’aseh yadeinu	”the work of our hands”	self-made objects, specifically idols	”We will no longer say ‘our gods’ to the work of our hands” (14:3) — explicit idol-repudiation as fruit of genuine repentance	Reuse baseline dab mlom framing — “tej dab mlom uas peb txhais tes ua” (idols made by our own hands) — High.
רָפָא / מְשׁוּבָה / אָהַב נְדָבָה	rapha / meshuvah / ahav nedavah	”I will heal their apostasy; I will love them freely”	healing paired with free, voluntary, unearned love	The final resolution: God heals Israel’s very backsliding-condition and loves “freely” (nedavah — voluntarily, without external compulsion or the covenant partner’s merit) — the fullest possible statement of Doctrine 1	Reuse rapha (kho kom zoo) + meshuvah (kev tig rov qab) + kev hlub, qualified as “kev hlub uas tsis tau them nqi, tsis tau tsim nyog” (love that is unearned, not merited) — Critical, this clause is the theological climax of the entire book for Doctrine 1 and must never be softened into a conditional or merited framing.
טַל / שׁוֹשַׁנָּה / לְבָנוֹן	tal / shoshannah / Levanon	dew / lily / Lebanon	restoration/flourishing imagery	”I will be like the dew to Israel; he shall blossom like the lily… his fragrance like Lebanon” (14:5-7)	See Glossary dew_lily_restoration_imagery — Low-Medium, comprehension-gap (Lebanon/cedar imagery exotic to Hmong context), illustrative note recommended, parallel to the Romans baseline’s olive-tree handling.
עֲצַבִּים	atsabim	idols	carved/formed images (from a root meaning “to shape/form,” sometimes also “to grieve/pain” — a possible wordplay: idols as a source of pain)	“Ephraim, what have I to do any more with idols?” (14:8) — the convert’s own voice repudiating idolatry	Reuse baseline dab mlom — High, consistent final idol-repudiation.
יָשָׁר	yashar	straight, right, upright	uprightness, rightness	Closing wisdom-saying: “the ways of the LORD are right (yashar), and the upright walk in them” (14:9)	“ncaj” (straight/right, related to but distinct from ncaj ncees full “righteous” compound) — Low-Medium, may be rendered simply without invoking the full Critical-tier justification apparatus of ncaj ncees, since this is a wisdom-proverb closing statement, not a forensic-justification context.

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Coverage Confirmation

All fourteen chapters of Hosea have been reviewed. No chapter was found to introduce zero new theological vocabulary; every chapter contributes at least one load-bearing term to the five assigned doctrines, consistent with Hosea’s densely poetic, image-driven style. This satisfies the full-book-coverage mandate.